Chapter Nineteen
Lord Vāmanadeva Begs Charity from Bali Mahārāja
TEXT 30
śrī-śukra uvāca
eṣa vairocane sākṣād
bhagavān viṣṇur avyayaḥ
kaśyapād aditer jāto
devānāṁ kārya-sādhakaḥ
SYNONYMS
śrī-śukraḥ uvāca—Śukrācārya said; eṣaḥ—this (boy in the form of a dwarf); vairocane—O son of Virocana; sākṣāt—directly; bhagavān—the Supreme Personality of Godhead; viṣṇuḥ—Lord Viṣṇu; avyayaḥ—without deterioration; kaśyapāt—from His father, Kaśyapa; aditeḥ—in the womb of His mother, Aditi; jātaḥ—was born; devānām—of the demigods; kārya-sādhakaḥ—working in the interest.
TRANSLATION
Śukrācārya said: O son of Virocana, this brahmacārī in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Viṣṇu. Accepting Kaśyapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods.
TEXT 31
pratiśrutaṁ tvayaitasmai
yad anartham ajānatā
na sādhu manye daityānāṁ
mahān upagato ’nayaḥ
SYNONYMS
pratiśrutam—promised; tvayā—by you; etasmai—unto Him; yat anartham—which is repugnant; ajānatā—by you who have no knowledge; na—not; sādhu—very good; manye—I think; daityānām—of the demons; mahān—great; upagataḥ—has been achieved; anayaḥ—inauspiciousness.
TRANSLATION
You do not know what a dangerous position you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the demons.
TEXT 32
eṣa te sthānam aiśvaryaṁ
śriyaṁ tejo yaśaḥ śrutam
dāsyaty ācchidya śakrāya
māyā-māṇavako hariḥ
SYNONYMS
eṣaḥ—this person falsely appearing as a brahmacārī; te—of you; sthānam—the land in possession; aiśvaryam—the riches; śriyam—the material beauty; tejaḥ—the material power; yaśaḥ—the reputation; śrutam—the education; dāsyati—will give; ācchidya—taking from you; śakrāya—unto your enemy, Lord Indra; māyā—falsely appearing; māṇavakaḥ—a brahmacārī son of a living being; hariḥ—He is actually the Supreme Personality of Godhead, Hari.
TRANSLATION
This person falsely appearing as a brahmacārī is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your enemy.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura explains in this regard that the very word hariḥ means “one who takes away.” If one connects himself with Hari, the Supreme Personality of Godhead, the Lord takes away all his miseries, and in the beginning the Lord also superficially appears to take away all his material possessions, reputation, education and beauty. As stated in Śrīmad-Bhāgavatam (10.88.8), yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ. The Lord said to Mahārāja Yudhiṣṭhira, “The first installment of My mercy toward a devotee is that I take away all his possessions, especially his material opulence, his money.” This is the special favor of the Lord toward a sincere devotee. If a sincere devotee wants Kṛṣṇa above everything but at the same time is attached to material possessions, which hinder his advancement in Kṛṣṇa consciousness, by tactics the Lord takes away all his possessions. Here Śukrācārya says that this dwarf brahmacārī would take away everything. Thus he indicates that the Lord will take away all one’s material possessions and also one’s mind. If one delivers his mind to the lotus feet of Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ), one can naturally sacrifice everything to satisfy Him. Although Bali Mahārāja was a devotee, he was attached to material possessions, and therefore the Lord, being very kind to him, showed him special favor by appearing as Lord Vāmana to take away all his material possessions, and his mind as well.
TEXT 33
tribhiḥ kramair imāl lokān
viśva-kāyaḥ kramiṣyati
sarvasvaṁ viṣṇave dattvā
mūḍha vartiṣyase katham
SYNONYMS
tribhiḥ—three; kramaiḥ—by steps; imān—all these; lokān—three planetary systems; viśva-kāyaḥ—becoming the universal form; kramiṣyati—gradually He will expand; sarvasvam—everything; viṣṇave—unto Lord Viṣṇu; dattvā—after giving charity; mūḍha—O you rascal; vartiṣyase—you will execute your means of livelihood; katham—how.
TRANSLATION
You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Viṣṇu, you will have no means of livelihood. How then shall you live?
PURPORT
Bali Mahārāja might argue that he had promised only three steps of land. But Śukrācārya, being a very learned brāhmaṇa, immediately understood that this was a plan of Hari, who had falsely appeared there as a brahmacārī. The words mūḍha vartiṣyase katham reveal that Śukrācārya was a brāhmaṇa of the priestly class. Such priestly brāhmaṇas are mostly interested in receiving remuneration from their disciples. Therefore when Śukrācārya saw that Bali Mahārāja had risked all of his possessions, he understood that this would cause havoc not only to the King but also to the family of Śukrācārya, who was dependent on Mahārāja Bali’s mercy. This is the difference between a Vaiṣṇava and a smārta-brāhmaṇa. A smārta-brāhmaṇa is always interested in material profit, whereas a Vaiṣṇava is interested only in satisfying the Supreme Personality of Godhead. From the statement of Śukrācārya, it appears that he was in all respects a smārta-brāhmaṇa interested only in personal gain.
TEXT 34
kramato gāṁ padaikena
dvitīyena divaṁ vibhoḥ
khaṁ ca kāyena mahatā
tārtīyasya kuto gatiḥ
SYNONYMS
kramataḥ—gradually; gām—the surface of the land; padā ekena—by one step; dvitīyena—by the second step; divam—the whole of outer space; vibhoḥ—of the universal form; kham ca—the sky also; kāyena—by the expansion of His transcendental body; mahatā—by the universal form; tārtīyasya—as far as the third step is concerned; kutaḥ—where is; gatiḥ—to keep His step.
TRANSLATION
Vāmanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will expand His universal body to occupy everything. Where will you offer Him the third step?
PURPORT
Śukrācārya wanted to tell Bali Mahārāja how he would be cheated by Lord Vāmana. “You have promised three steps,” he said. “But with only two steps, all your possessions will be finished. How then will you give Him a place for His third step?” Śukrācārya did not know how the Lord protects His devotee. The devotee must risk everything in his possession for the service of the Lord, but he is always protected and never defeated. By materialistic calculations, Śukrācārya thought that Bali Mahārāja would under no circumstances be able to keep his promise to the brahmacārī, Lord Vāmanadeva.
TEXT 35
niṣṭhāṁ te narake manye
hy apradātuḥ pratiśrutam
pratiśrutasya yo ’nīśaḥ
pratipādayituṁ bhavān
SYNONYMS
niṣṭhām—perpetual residence; te—of you; narake—in hell; manye—I think; hi—indeed; apradātuḥ—of a person who cannot fulfill; pratiśrutam—what has been promised; pratiśrutasya—of the promise one has made; yaḥ anīśaḥ—one who is unable; pratipādayitum—to fulfill properly; bhavān—you are that person.
TRANSLATION
You will certainly be unable to fulfill your promise, and I think that because of this inability your eternal residence will be in hell.
TEXT 36
na tad dānaṁ praśaṁsanti
yena vṛttir vipadyate
dānaṁ yajñas tapaḥ karma
loke vṛttimato yataḥ
SYNONYMS
na—not; tat—that; dānam—charity; praśaṁsanti—the saintly persons praise; yena—by which; vṛttiḥ—one’s livelihood; vipadyate—becomes endangered; dānam—charity; yajñaḥ—sacrifice; tapaḥ—austerity; karma—fruitive activities; loke—in this world; vṛttimataḥ—according to one’s means of livelihood; yataḥ—as it is so.
TRANSLATION
Learned scholars do not praise that charity which endangers one’s own livelihood. Charity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.]
TEXT 37
dharmāya yaśase ’rthāya
kāmāya sva-janāya ca
pañcadhā vibhajan vittam
ihāmutra ca modate
SYNONYMS
dharmāya—for religion; yaśase—for one’s reputation; arthāya—for increasing one’s opulence; kāmāya—for increasing sense gratification; sva-janāya ca—and for maintaining one’s family members; pañcadhā—for these five different objectives; vibhajan—dividing; vittam—his accumulated wealth; iha—in this world; amutra—the next world; ca—and; modate—he enjoys.
TRANSLATION
Therefore one who is in full knowledge should divide his accumulated wealth in five parts—for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next.
PURPORT
The śāstras enjoin that if one has money one should divide all that he has accumulated into five divisions—one part for religion, one part for reputation, one part for opulence, one part for sense gratification and one part to maintain the members of his family. At the present, however, because people are bereft of all knowledge, they spend all their money for the satisfaction of their family. Śrīla Rūpa Gosvāmī taught us by his own example by using fifty percent of his accumulated wealth for Kṛṣṇa, twenty-five percent for his own self, and twenty-five percent for the members of his family. One’s main purpose should be to advance in Kṛṣṇa consciousness. This will include dharma, artha and kāma. However, because one’s family members expect some profit, one should also satisfy them by giving them a portion of one’s accumulated wealth. This is a śāstric injunction.
TEXT 38
atrāpi bahvṛcair gītaṁ
śṛṇu me ’sura-sattama
satyam om iti yat proktaṁ
yan nety āhānṛtaṁ hi tat
SYNONYMS
atra api—in this regard also (in deciding what is truth and what is not truth); bahu-ṛcaiḥ—by the śruti-mantras known as Bahvṛca-śruti, which are evidence from the Vedas; gītam—what has been spoken; śṛṇu—just hear; me—from me; asura-sattama—O best of the asuras; satyam—the truth is; om iti—preceded by the word oṁ; yat—that which; proktam—has been spoken; yat—that which is; na—not preceded by oṁ; iti—thus; āha—it is said; anṛtam—untruth; hi—indeed; tat—that.
TRANSLATION
One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvṛca-śruti, which says that a promise is truthful preceded by the word oṁ and untruthful if not.
TEXT 39
satyaṁ puṣpa-phalaṁ vidyād
ātma-vṛkṣasya gīyate
vṛkṣe ’jīvati tan na syād
anṛtaṁ mūlam ātmanaḥ
SYNONYMS
satyam—the factual truth; puṣpa-phalam—the flower and the fruit; vidyāt—one should understand; ātma-vṛkṣasya—of the tree of the body; gīyate—as described in the Vedas; vṛkṣe ajīvati—if the tree is not living; tat—that (puṣpa-phalam); na—not; syāt—is possible; anṛtam—untruth; mūlam—the root; ātmanaḥ—of the body.
TRANSLATION
The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers derived from it. But if the bodily tree does not exist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers without the help of the bodily tree.
PURPORT
This śloka explains that in relation to the material body even the factual truth cannot exist without a touch of untruth. The Māyāvādīs say, brahma satyaṁ jagan mithyā: “The spirit soul is truth, and the external energy is untruth.” The Vaiṣṇava philosophers, however, do not agree with the Māyāvāda philosophy. Even if for the sake of argument the material world is accepted as untruth, the living entity entangled in the illusory energy cannot come out of it without the help of the body. Without the help of the body, one cannot follow a system of religion, nor can one speculate on philosophical perfection. Therefore, the flower and fruit (puṣpa-phalam) have to be obtained as a result of the body. Without the help of the body, that fruit cannot be gained. The Vaiṣṇava philosophy therefore recommends yukta-vairāgya. It is not that all attention should be diverted for the maintenance of the body, but at the same time one’s bodily maintenance should not be neglected. As long as the body exists one can thoroughly study the Vedic instructions, and thus at the end of life one can achieve perfection. This is explained in Bhagavad-gītā [Bg. 8.6]: yaṁ yaṁ vāpi smaran bhāvaṁ tyajaty ante kalevaram. Everything is examined at the time of death. Therefore, although the body is temporary, not eternal, one can take from it the best service and make one’s life perfect.
TEXT 40
tad yathā vṛkṣa unmūlaḥ
śuṣyaty udvartate ’cirāt
evaṁ naṣṭānṛtaḥ sadya
ātmā śuṣyen na saṁśayaḥ
SYNONYMS
tat—therefore; yathā—as; vṛkṣaḥ—a tree; unmūlaḥ—being uprooted; śuṣyati—dries up; udvartate—falls down; acirāt—very soon; evam—in this way; naṣṭa—lost; anṛtaḥ—the temporary body; sadyaḥ—immediately; ātmā—the body; śuṣyet—dries up; na—not; saṁśayaḥ—any doubt.
TRANSLATION
When a tree is uprooted it immediately falls down and begins to dry up. Similarly, if one doesn’t take care of the body, which is supposed to be untruth—in other words, if the untruth is uprooted—the body undoubtedly becomes dry.
PURPORT
In this regard, Śrīla Rūpa Gosvāmī says:
prāpañcikatayā buddhyā
hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo
vairāgyaṁ phalgu kathyate
“One who rejects things without knowledge of their relationship to Kṛṣṇa is incomplete in his renunciation.” (Bhakti-rasāmṛta-sindhu 1.2.66) When the body is engaged in the service of the Lord, one should not consider the body material. Sometimes the spiritual body of the spiritual master is misunderstood. But Śrīla Rūpa Gosvāmī instructs, prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ. The body fully engaged in Kṛṣṇa’s service should not be neglected as material. One who does neglect it is false in his renunciation. If the body is not properly maintained, it falls down and dries up like an uprooted tree, from which flowers and fruit can no longer be obtained. The Vedas therefore enjoin:
om iti satyaṁ nety anṛtaṁ tad etat-puṣpaṁ phalaṁ vāco yat satyaṁ saheśvaro yaśasvī kalyāṇa-kīrtir bhavitā; puṣpaṁ hi phalaṁ vācaḥ satyaṁ vadaty athaitan-mūlaṁ vāco yad anṛtaṁ yad yathā vṛkṣa āvirmūlaḥ śuṣyati, sa udvartata evam evānṛtaṁ vadann āvirmūlam ātmanāṁ karoti, sa śuṣyati sa udvartate, tasmād anṛtaṁ na vaded dayeta tv etena.
The purport is that activities performed with the help of the body for the satisfaction of the Absolute Truth (oṁ tat sat) are never temporary, although performed by the temporary body. Indeed, such activities are everlasting. Therefore, the body should be properly cared for. Because the body is temporary, not permanent, one cannot expose the body to being devoured by a tiger or killed by an enemy. All precautions should be taken to protect the body.
TEXT 41
parāg riktam apūrṇaṁ vā
akṣaraṁ yat tad om iti
yat kiñcid om iti brūyāt
tena ricyeta vai pumān
bhikṣave sarvam oṁ kurvan
nālaṁ kāmena cātmane
SYNONYMS
parāk—that which separates; riktam—that which makes one free from attachment; apūrṇam—that which is insufficient; vā—either; akṣaram—this syllable; yat—that; tat—which; om—oṁkāra; iti—thus stated; yat—which; kiñcit—whatever; oṁ—this word oṁ; iti—thus; brūyāt—if you say; tena—by such an utterance; ricyeta—one becomes free; vai—indeed; pumān—a person; bhikṣave—unto a beggar; sarvam—everything; oṁ kurvan—giving charity by uttering the word oṁ; na—not; alam—sufficiently; kāmena—for sense gratification; ca—also; ātmane—for self-realization.
TRANSLATION
The utterance of the word oṁ signifies separation from one’s monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one’s desires. In other words, by using the word oṁ one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification.
PURPORT
Mahārāja Bali wanted to give everything to Vāmanadeva, who had appeared as a beggar, but Śukrācārya, being Mahārāja Bali’s familial spiritual master in the line of seminal succession, could not appreciate Mahārāja Bali’s promise. Śukrācārya gave Vedic evidence that one should not give everything to a poor man. Rather, when a poor man comes for charity one should untruthfully say, “Whatever I have I have given you. I have no more.” It is not that one should give everything to him. Actually the word oṁ is meant for oṁ tat sat, the Absolute Truth. Oṁkāra is meant for freedom from all attachment to money because money should be spent for the purpose of the Supreme. The tendency of modern civilization is to give money in charity to the poor. Such charity has no spiritual value because we actually see that although there are so many hospitals and other foundations and institutions for the poor, according to the three modes of material nature a class of poor men is always destined to continue. Even though there are so many charitable institutions, poverty has not been driven from human society. Therefore it is recommended here, bhikṣave sarvam oṁ kurvan nālaṁ kāmena cātmane. One should not give everything to the beggars among the poor.
The best solution is that of the Kṛṣṇa consciousness movement. This movement is always kind to the poor, not only because it feeds them but also because it gives them enlightenment by teaching them how to become Kṛṣṇa conscious. We are therefore opening hundreds and thousands of centers for those who are poor, both in money and in knowledge, to enlighten them in Kṛṣṇa consciousness and reform their character by teaching them how to avoid illicit sex, intoxication, meat-eating and gambling, which are the most sinful activities and which cause people to suffer, life after life. The best way to use money is to open such a center, where all may come live and reform their character. They may live very comfortably, without denial of any of the body’s necessities, but they live under spiritual control, and thus they live happily and save time for advancement in Kṛṣṇa consciousness. If one has money, it should not be squandered away on nothing. It should be used to push forward the Kṛṣṇa consciousness movement so that all of human society will become happy, prosperous and hopeful of being promoted back home, back to Godhead. The Vedic mantra in this regard reads as follows:
parāg vā etad riktam akṣaraṁ yad etad om iti tad yat kiñcid om iti āhātraivāsmai tad ricyate; sa yat sarvam oṁ kuryād ricyād ātmānaṁ sa kāmebhyo nālaṁ syāt.
TEXT 42
athaitat pūrṇam abhyātmaṁ
yac ca nety anṛtaṁ vacaḥ
sarvaṁ nety anṛtaṁ brūyāt
sa duṣkīrtiḥ śvasan mṛtaḥ
SYNONYMS
atha—therefore; etat—that; pūrṇam—completely; abhyātmam—drawing the compassion of others by presenting oneself as always poverty-stricken; yat—that; ca—also; na—not; iti—thus; anṛtam—false; vacaḥ—words; sarvam—completely; na—not; iti—thus; anṛtam—falsity; brūyāt—who should say; saḥ—such a person; duṣkīrtiḥ—infamous; śvasan—while breathing or while alive; mṛtaḥ—is dead or should be killed.
TRANSLATION
Therefore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed.
PURPORT
Beggars always present themselves as possessing nothing, and this may be very good for them because in this way they are assured of not losing their money and of always drawing the attention and compassion of others for the sake of collection. But this is also condemned. If one purposely continues this professional begging, he is supposed to be dead while breathing, or, according to another interpretation, such a man of falsity should be killed while still breathing. The Vedic injunction in this regard is as follows: athaitat pūrṇam abhyātmaṁ yan neti sa yat sarvaṁ neti brūyāt pāpikāsya kīrtir jāyate. sainaṁ tatraiva hanyāt. If one continuously poses himself as possessing nothing and collects money by begging, he should be killed (sainaṁ tatraiva hanyāt).
TEXT 43
strīṣu narma-vivāhe ca
vṛtty-arthe prāṇa-saṅkaṭe
go-brāhmaṇārthe hiṁsāyāṁ
nānṛtaṁ syāj jugupsitam
SYNONYMS
strīṣu—to encourage a woman and bring her under control; narma-vivāhe—in joking or in a marriage ceremony; ca—also; vṛtti-arthe—for earning one’s livelihood, as in business; prāṇa-saṅkaṭe—or in time of danger; go-brāhmaṇa-arthe—for the sake of cow protection and brahminical culture; hiṁsāyām—for any person who is going to be killed because of enmity; na—not; anṛtam—falsity; syāt—becomes; jugupsitam—abominable.
TRANSLATION
In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one’s livelihood, when one’s life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy’s hand, falsity is never condemned.
Chapter Twenty
Bali Mahārāja Surrenders the Universe
TEXT 1
śrī-śuka uvāca
balir evaṁ gṛha-patiḥ
kulācāryeṇa bhāṣitaḥ
tūṣṇīṁ bhūtvā kṣaṇaṁ rājann
uvācāvahito gurum
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; baliḥ—Bali Mahārāja; evam—thus; gṛha-patiḥ—the master of the household affairs, although guided by the priests; kula-ācāryeṇa—by the family ācārya or guide; bhāṣitaḥ—being thus addressed; tūṣṇīm—silent; bhūtvā—becoming; kṣaṇam—for a moment; rājan—O King (Mahārāja Parīkṣit); uvāca—said; avahitaḥ—after full deliberation; gurum—unto his spiritual master.
TRANSLATION
Śrī Śukadeva Gosvāmī said: O King Parīkṣit, when Bali Mahārāja was thus advised by his spiritual master, Śukrācārya, his family priest, he remained silent for some time, and then, after full deliberation, he replied to his spiritual master as follows.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura remarks that Bali Mahārāja remained silent at a critical point. How could he disobey the instruction of Śukrācārya, his spiritual master? It is the duty of such a sober personality as Bali Mahārāja to abide by the orders of his spiritual master immediately, as his spiritual master had advised. But Bali Mahārāja also considered that Śukrācārya was no longer to be accepted as a spiritual master, for he had deviated from the duty of a spiritual master. According to śāstra, the duty of the guru is to take the disciple back home, back to Godhead. If he is unable to do so and instead hinders the disciple in going back to Godhead, he should not be a guru. Gurur na sa syāt (Bhāg. 5.5.18). One should not become a guru if he cannot enable his disciple to advance in Kṛṣṇa consciousness. The goal of life is to become a devotee of Lord Kṛṣṇa so that one may be freed from the bondage of material existence (tyaktvā dehaṁ punar janma naiti mam eti so ’rjuna [Bg. 4.9]). The spiritual master helps the disciple attain this stage by developing Kṛṣṇa consciousness. Now Śukrācārya has advised Bali Mahārāja to deny the promise to Vāmanadeva. Under the circumstances, therefore, Bali Mahārāja thought that there would be no fault if he disobeyed the order of his spiritual master. He deliberated on this point—should he refuse to accept the advise of his spiritual master, or should he independently do everything to please the Supreme Personality of Godhead? He took some time. Therefore it is said, tūṣṇīṁ bhūtvā kṣaṇaṁ rajann uvācāvahito gurum. After deliberating on this point, he decided that Lord Viṣṇu should be pleased in all circumstances, even at the risk of ignoring the guru’s advice to the contrary.
Anyone who is supposed to be a guru but who goes against the principle of viṣṇu-bhakti cannot be accepted as guru. If one has falsely accepted such a guru, one should reject him. Such a guru is described as follows (Mahābhārata, Udyoga 179.25):
guror apy avaliptasya
kāryākāryam ajānataḥ
utpatha-pratipannasya
parityāgo vidhīyate
Śrīla Jīva Gosvāmī has advised that such a useless guru, a family priest acting as guru, should be given up, and that the proper, bona-fide guru should be accepted.
ṣaṭ-karma-nipuṇo vipro
mantra-tantra-viśāradaḥ
avaiṣṇavo gurur na syād
vaiṣṇavaḥ śvapaco guruḥ
“A scholarly brāhmaṇa expert in all subjects of Vedic knowledge is unfit to become a spiritual master without being a Vaiṣṇava, but if a person born in a family of a lower caste is a Vaiṣṇava, he can become a spiritual master.” (Padma Purāṇa)
TEXT 2
śrī-balir uvāca
satyaṁ bhagavatā proktaṁ
dharmo ’yaṁ gṛhamedhinām
arthaṁ kāmaṁ yaśo vṛttiṁ
yo na bādheta karhicit
SYNONYMS
śrī-baliḥ uvāca—Bali Mahārāja said; satyam—it is truth; bhagavatā—by Your Greatness; proktam—what has already been spoken; dharmaḥ—a religious principle; ayam—that is; gṛhamedhinām—especially for the householders; artham—economic development; kāmam—sense gratification; yaśaḥ vṛttim—reputation and means of livelihood; yaḥ—which religious principle; na—not; bādheta—hinders; karhicit—at any time.
TRANSLATION
Bali Mahārāja said: As you have already stated, the principle of religion that does not hinder one’s economic development, sense gratification, fame and means of livelihood is the real occupational duty of the householder. I also think that this religious principle is correct.
PURPORT
Bali Mahārāja’s grave answer to Śukrācārya is meaningful. Śukrācārya stressed that one’s material means of livelihood and one’s material reputation, sense gratification and economic development must continue properly. To see to this is the first duty of a man who is a householder, especially one who is interested in material affairs. If a religious principle does not affect one’s material condition, it is to be accepted. At the present time, in this age of Kali, this idea is extremely prominent. No one is prepared to accept any religious principle if it hampers material prosperity. Śukrācārya, being a person of this material world, did not know the principles of a devotee. A devotee is determined to serve the Supreme Personality of Godhead to His full satisfaction. Anything that hampers such determination should certainly be rejected. This is the principle of bhakti. Ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam (Cc. Madhya 22.100). To perform devotional service, one must accept only that which is favorable and reject that which is unfavorable. Bali Mahārāja had the opportunity to contribute everything he possessed to the lotus feet of Lord Vāmanadeva, but Śukrācārya was putting forward a material argument to hamper this process of devotional service. Under the circumstances, Bali Mahārāja decided that such hindrances should certainly be avoided. In other words, he decided immediately to reject the advice of Śukrācārya and go on with his duty. Thus he gave all his possessions to Lord Vāmanadeva.
TEXT 3
sa cāhaṁ vitta-lobhena
pratyācakṣe kathaṁ dvijam
pratiśrutya dadāmīti
prāhrādiḥ kitavo yathā
SYNONYMS
saḥ—such a person as I am; ca—also; aham—I am; vitta-lobhena—for being allured by greed for money; pratyācakṣe—I shall cheat or say no when I have already said yes; katham—how; dvijam—especially to a brāhmaṇa; pratiśrutya—after already having promised; dadāmi—that I shall give; iti—thus; prāhrādiḥ—I who am famous as the grandson of Mahārāja Prahlāda; kitavaḥ—an ordinary cheater; yathā—just like.
TRANSLATION
I am the grandson of Mahārāja Prahlāda. How can I withdraw my promise because of greed for money when I have already said that I shall give this land? How can I behave like an ordinary cheater, especially toward a brāhmaṇa?
PURPORT
Bali Mahārāja had already been blessed by his grandfather Prahlāda Mahārāja. Therefore, he was a pure devotee, although born in a family of demons. There are two kinds of highly elevated devotees, called sādhana-siddha and kṛpā-siddha. Sādhana-siddha refers to one who has become a devotee by regular execution of the regulative principles mentioned in the śāstras, as ordered and directed by the spiritual master. If one regularly executes such devotional service, he will certainly attain perfection in due course of time. But there are other devotees, who may not have undergone all the required details of devotional service but who, by the special mercy of guru and Kṛṣṇa—the spiritual master and the Supreme Personality of Godhead—have immediately attained the perfection of pure devotional service. Examples of such devotees are the yajña-patnīs, Mahārāja Bali and Śukadeva Gosvāmī. The yajña-patnīs were the wives of ordinary brāhmaṇas engaged in fruitive activities. Although the brāhmaṇas were very learned and advanced in Vedic knowledge, they could not achieve the mercy of Kṛṣṇa-Balarāma, whereas their wives achieved complete perfection in devotional service, despite their being women. Similarly, Vairocani, Bali Mahārāja, received the mercy of Prahlāda Mahārāja, and by Prahlāda Mahārāja’s mercy he also received the mercy of Lord Viṣṇu, who appeared before him as a brahmacārī beggar. Thus Bali Mahārāja became a kṛpā-siddha because of the special mercy of both guru and Kṛṣṇa. Caitanya Mahāprabhu confirms this favor: guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja (Cc. Madhya 19.151). Bali Mahārāja, by the grace of Prahlāda Mahārāja, got the seed of devotional service, and when that seed developed, he achieved the ultimate fruit of that service, namely love of Godhead (premā pum-artho mahān), immediately upon the appearance of Lord Vāmanadeva. Bali Mahārāja regularly maintained devotion for the Lord, and because he was purified, the Lord appeared before him. Because of unalloyed love for the Lord, he then immediately decided, “I shall give this little dwarf brāhmaṇa whatever He asks from me.” This is a sign of love. Thus Bali Mahārāja is understood to be one who received the highest perfection of devotional service by special mercy.
TEXT 4
na hy asatyāt paro ’dharma
iti hovāca bhūr iyam
sarvaṁ soḍhum alaṁ manye
ṛte ’līka-paraṁ naram
SYNONYMS
na—not; hi—indeed; asatyāt—than compulsion to untruthfulness; paraḥ—more; adharmaḥ—irreligion; iti—thus; ha uvāca—indeed had spoken; bhūḥ—mother earth; iyam—this; sarvam—everything; soḍhum—to bear; alam—I am able; manye—although I think; ṛte—except; alīka-param—the most heinous liar; naram—a human being.
TRANSLATION
There is nothing more sinful than untruthfulness. Because of this, mother earth once said, “I can bear any heavy thing except a person who is a liar.”
PURPORT
On the surface of the earth there are many great mountains and oceans that are very heavy, and mother earth has no difficulty carrying them. But she feels very much overburdened when she carries even one person who is a liar. It is said that in Kali-yuga lying is a common affair: māyaiva vyāvahārike (Bhāg. 12.2.3). Even in the most common dealings, people are accustomed to speaking so many lies. No one is free from the sinful reactions of speaking lies. Under the circumstances, one can just imagine how this has overburdened the earth, and indeed the entire universe.
TEXT 5
nāhaṁ bibhemi nirayān
nādhanyād asukhārṇavāt
na sthāna-cyavanān mṛtyor
yathā vipra-pralambhanāt
SYNONYMS
na—not; aham—I; bibhemi—am afraid of; nirayāt—from a hellish condition of life; na—nor; adhanyāt—from a poverty-stricken condition; asukha-arṇavāt—nor from an ocean of distresses; na—nor; sthāna-cyavanāt—from falling from a position; mṛtyoḥ—nor from death; yathā—as; vipra-pralambhanāt—from the cheating of a brāhmaṇa.
TRANSLATION
I do not fear hell, poverty, an ocean of distress, falldown from my position or even death itself as much as I fear cheating a brāhmaṇa.
TEXT 6
yad yad dhāsyati loke ’smin
samparetaṁ dhanādikam
tasya tyāge nimittaṁ kiṁ
vipras tuṣyen na tena cet
SYNONYMS
yat yat—whatsoever; hāsyati—will leave; loke—in the world; asmin—in this; samparetam—one who is already dead; dhana-ādikam—his wealth and riches; tasya—of such wealth; tyāge—in renunciation; nimittam—the purpose; kim—what is; vipraḥ—the brāhmaṇa who is confidentially Lord Viṣṇu; tuṣyet—must be pleased; na—is not; tena—by such (riches); cet—if there is a possibility.
TRANSLATION
My lord, you can also see that all the material opulences of this world are certainly separated from their possessor at death. Therefore, if the brāhmaṇa Vāmanadeva is not satisfied by whatever gifts one has given, why not please Him with the riches one is destined to lose at death?
PURPORT
The word vipra means brāhmaṇa, and at the same time “confidential.” Bali Mahārāja had confidentially decided to give the gift to Lord Vāmanadeva without discussion, but because such a decision would hurt the hearts of the asuras and his spiritual master, Śukrācārya, he spoke equivocally. Bali Mahārāja, as a pure devotee, had already decided to give all the land to Lord Viṣṇu.
TEXT 7
śreyaḥ kurvanti bhūtānāṁ
sādhavo dustyajāsubhiḥ
dadhyaṅ-śibi-prabhṛtayaḥ
ko vikalpo dharādiṣu
SYNONYMS
śreyaḥ—activities of the utmost importance; kurvanti—execute; bhūtānām—of the general mass of people; sādhavaḥ—the saintly persons; dustyaja—which are extremely hard to give up; asubhiḥ—by their lives; dadhyaṅ—Mahārāja Dadhīci; śibi—Mahārāja Śibi; prabhṛtayaḥ—and similar great personalities; kaḥ—what; vikalpaḥ—consideration; dharā-ādiṣu—in giving the land to the brāhmaṇa.
TRANSLATION
Dadhīci, Śibi and many other great personalities were willing to sacrifice even their lives for the benefit of the people in general. This is the evidence of history. So why not give up this insignificant land? What is the serious consideration against it?
PURPORT
Bali Mahārāja was prepared to give everything to Lord Viṣṇu, and Śukrācārya, being a professional priest, might have been anxiously waiting, doubting whether there had been any such instance in history in which one had given everything in charity. Bali Mahārāja, however, cited the tangible examples of Mahārāja Śibi and Mahārāja Dadhīci, who had given up their lives for the benefit of the general public. Certainly one has attachment for everything material, especially one’s land, but land and other possessions are forcibly taken away at the time of death, as stated in Bhagavad-gītā (mṛtyuḥ sarva-haraś cāham). The Lord personally appeared to Bali Mahārāja to take away everything he had, and thus he was so fortunate that he could see the Lord face to face. Nondevotees, however, cannot see the Lord face to face; to such persons the Lord appears as death and takes away all their possessions by force. Under the circumstances, why should we not part with our possessions and deliver them to Lord Viṣṇu for His satisfaction? Śrī Cāṇakya Paṇḍita says in this regard, san-nimitte varaṁ tyāgo vināśe niyate sati (Cāṇakya-śloka 36). Since our money and possessions do not last but will somehow or other be taken away, as long as they are in our possession it is better to use them for charity to a noble cause. Therefore Bali Mahārāja defied the order of his so-called spiritual master.
TEXT 8
yair iyaṁ bubhuje brahman
daityendrair anivartibhiḥ
teṣāṁ kālo ’grasīl lokān
na yaśo ’dhigataṁ bhuvi
SYNONYMS
yaiḥ—by whom; iyam—this world; bubhuje—was enjoyed; brahman—O best of the brāhmaṇas; daitya-indraiḥ—by great heroes and kings born in demoniac families; anivartibhiḥ—by those who were determined to fight, either to lay down their lives or to win victory; teṣām—of such persons; kālaḥ—the time factor; agrasīt—took away; lokān—all possessions, all objects of enjoyment; na—not; yaśaḥ—the reputation; adhigatam—achieved; bhuvi—in this world.
TRANSLATION
O best of the brāhmaṇas, certainly the great demoniac kings who were never reluctant to fight enjoyed this world, but in due course of time everything they had was taken away, except their reputation, by which they continue to exist. In other words, one should try to achieve a good reputation instead of anything else.
PURPORT
In this regard, Cāṇakya Paṇḍita (Cāṇakya-śloka 34) also says, āyuṣaḥ kṣaṇa eko ’pi na labhya svarṇa-koṭibhiḥ. The duration of one’s life is extremely short, but if in that short lifetime one can do something that enhances his good reputation, that may continue to exist for many millions of years. Bali Mahārāja therefore decided not to follow his spiritual master’s instruction that he deny his promise to Vāmanadeva; instead, he decided to give the land according to the promise and be everlastingly celebrated as one of the twelve mahājanas (balir vaiyāsakir vayam).
TEXT 9
sulabhā yudhi viprarṣe
hy anivṛttās tanu-tyajaḥ
na tathā tīrtha āyāte
śraddhayā ye dhana-tyajaḥ
SYNONYMS
su-labhāḥ—very easily obtained; yudhi—in the battlefield; vipra-ṛṣe—O best of the brāhmaṇas; hi—indeed; anivṛttāḥ—not being afraid of fighting; tanu-tyajaḥ—and thus lay down their lives; na—not; tathā—as; tīrthe āyāte—on the arrival of a saintly person who creates holy places; śraddhayā—with faith and devotion; ye—those who; dhana-tyajaḥ—can give up their accumulated wealth.
TRANSLATION
O best of the brāhmaṇas, many men have laid down their lives on the battlefield, being unafraid of fighting, but rarely has one gotten the chance to give his accumulated wealth faithfully to a saintly person who creates holy places.
PURPORT
Many kṣatriyas have laid down their lives on the battlefield for their nations, but hardly a person can be found who has given up all his property and his accumulated wealth in charity to a person worthy of the gift. As stated in Bhagavad-gītā (17.20):
dātavyam iti yad dānaṁ
dīyate ’nupakāriṇe
deśe kāle ca pātre ca
tad dānaṁ sāttvikaṁ smṛtam
“That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return is considered to be charity in the mode of goodness.” Thus charity given in the proper place is called sāttvika. And above this charity in goodness is transcendental charity, in which everything is sacrificed for the sake of the Supreme Personality of Godhead. Vāmanadeva, the Supreme Personality of Godhead, had come to Bali Mahārāja for alms. How could one get such an opportunity to give charity? Therefore, Bali Mahārāja decided without hesitation to give the Lord whatever He wanted. One may get various opportunities to lay down his life on the battlefield, but such an opportunity as this is hardly ever obtained.
TEXT 10
manasvinaḥ kāruṇikasya śobhanaṁ
yad arthi-kāmopanayena durgatiḥ
kutaḥ punar brahma-vidāṁ bhavādṛśāṁ
tato vaṭor asya dadāmi vāñchitam
SYNONYMS
manasvinaḥ—of persons who are greatly munificent; kāruṇikasya—of persons celebrated as very merciful; śobhanam—very auspicious; yat—that; arthi—of persons in need of money; kāma-upanayena—by satisfying; durgatiḥ—becoming poverty-stricken; kutaḥ—what; punaḥ—again (is to be said); brahma-vidām—of persons well versed in transcendental science (brahma-vidyā); bhavādṛśām—like your good self; tataḥ—therefore; vaṭoḥ—of the brahmacārī; asya—of this Vāmanadeva; dadāmi—I shall give; vāñchitam—whatever He wants.
TRANSLATION
By giving charity, a benevolent and merciful person undoubtedly becomes even more auspicious, especially when he gives charity to a person like your good self. Under the circumstances, I must give this little brahmacārī whatever charity He wants from me.
PURPORT
If one accepts a poverty-stricken position because of losing money in business, gambling, prostitution or intoxication, no one will praise him, but if one becomes poverty-stricken by giving all of his possessions in charity, he becomes adored all over the world. Aside from this, if a benevolent and merciful person exhibits his pride in becoming poverty-stricken by giving his possessions in charity for good causes, his poverty is a welcome and auspicious sign of a great personality. Bali Mahārāja decided that even though he would become poverty-stricken by giving everything to Vāmanadeva, this is what he would prefer.
TEXT 11
yajanti yajñaṁ kratubhir yam ādṛtā
bhavanta āmnāya-vidhāna-kovidāḥ
sa eva viṣṇur varado ’stu vā paro
dāsyāmy amuṣmai kṣitim īpsitāṁ mune
SYNONYMS
yajanti—worship; yajñam—who is the enjoyer of sacrifice; kratubhiḥ—by the different paraphernalia for sacrifice; yam—unto the Supreme Person; ādṛtāḥ—very respectfully; bhavantaḥ—all of you; āmnāya-vidhāna-kovidāḥ—great saintly persons fully aware of the Vedic principles of performing sacrifice; saḥ—that; eva—indeed; viṣṇuḥ—is Lord Viṣṇu, the Supreme Personality of Godhead; varadaḥ—either He is prepared to give benedictions; astu—He becomes; vā—or; paraḥ—comes as an enemy; dāsyāmi—I shall give; amuṣmai—unto Him (unto Lord Viṣṇu, Vāmanadeva); kṣitim—the tract of land; īpsitām—whatever He has desired; mune—O great sage.
TRANSLATION
O great sage, great saintly persons like you, being completely aware of the Vedic principles for performing ritualistic ceremonies and yajñas, worship Lord Viṣṇu in all circumstances. Therefore, whether that same Lord Viṣṇu has come here to give me all benedictions or to punish me as an enemy, I must carry out His order and give Him the requested tract of land without hesitation.
PURPORT
As stated by Lord Śiva:
ārādhanānāṁ sarveṣāṁ
viṣṇor ārādhanaṁ param
tasmāt parataraṁ devi
tadīyānāṁ samarcanam
(Padma Purāṇa)
Although in the Vedas there are recommendations for worshiping many demigods, Lord Viṣṇu is the Supreme Person, and worship of Viṣṇu is the ultimate goal of life. The Vedic principles of the varṇāśrama institution are meant to organize society to prepare everyone to worship Lord Viṣṇu.
varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
“The Supreme Personality of Godhead, Lord Viṣṇu, is worshiped by the proper execution of prescribed duties in the system of varṇa and āśrama. There is no other way to satisfy the Supreme Personality of Godhead.” (Viṣṇu Purāṇa 3.8.9) One must ultimately worship Lord Viṣṇu, and for that purpose the varṇāśrama system organizes society into brāhmaṇas, kṣatriyas, vaiśyas, śūdras, brahmacārīs, gṛhasthas, vānaprasthas and sannyāsīs. Bali Mahārāja, having been perfectly educated in devotional service by his grandfather Prahlāda Mahārāja, knew how things are to be done. He was never to be misguided by anyone, even by a person who happened to be his so-called spiritual master. This is the sign of full surrender. Bhaktivinoda Ṭhākura said:
mārabi rākhabi——yo icchā tohārā
nitya-dāsa-prati tuyā adhikārā
When one surrenders to Lord Viṣṇu, one must be prepared to abide by His orders in all circumstances, whether He kills one or gives one protection. Lord Viṣṇu must be worshiped in all circumstances.
TEXT 12
yadyapy asāv adharmeṇa
māṁ badhnīyād anāgasam
tathāpy enaṁ na hiṁsiṣye
bhītaṁ brahma-tanuṁ ripum
SYNONYMS
yadyapi—although; asau—Lord Viṣṇu; adharmeṇa—crookedly, without reference to the straight way; mām—me; badhnīyāt—kills; anāgasam—although I am not sinful; tathāpi—still; enam—against Him; na—not; hiṁsiṣye—I shall take any retaliation; bhītam—because He is afraid; brahma-tanum—having assumed the form of a brāhmaṇa-brahmacārī; ripum—even though He is my enemy.
TRANSLATION
Although He is Viṣṇu Himself, out of fear He has covered Himself in the form of a brāhmaṇa to come to me begging. Under the circumstances, because He has assumed the form of a brāhmaṇa, even if He irreligiously arrests me or even kills me, I shall not retaliate, although He is my enemy.
PURPORT
If Lord Viṣṇu as He is had come to Bali Mahārāja and asked him to do something, Bali Mahārāja certainly would not have refused His request. But to enjoy a little humor between Himself and His devotee, the Lord covered Himself as a brāhmaṇa-brahmacārī and thus came to Bali Mahārāja to beg for only three feet of land.
TEXT 13
eṣa vā uttamaśloko
na jihāsati yad yaśaḥ
hatvā maināṁ hared yuddhe
śayīta nihato mayā
SYNONYMS
eṣaḥ—this (brahmacārī); vā—either; uttama-ślokaḥ—is Lord Viṣṇu, who is worshiped by Vedic prayers; na—not; jihāsati—desires to give up; yat—because; yaśaḥ—perpetual fame; hatvā—after killing; mā—me; enām—all this land; haret—will take away; yuddhe—in the fight; śayīta—will lie down; nihataḥ—being killed; mayā—by me.
TRANSLATION
If this brāhmaṇa really is Lord Viṣṇu, who is worshiped by Vedic hymns, He would never give up His widespread reputation; either He would lie down having been killed by me, or He would kill me in a fight.
PURPORT
Bali Mahārāja’s statement that Viṣṇu would lie down having been killed is not the direct meaning, for Viṣṇu cannot be killed by anyone. Lord Viṣṇu can kill everyone, but He cannot be killed. Thus the real meaning of the words “lie down” is that Lord Viṣṇu would reside within the core of Bali Mahārāja’s heart. Lord Viṣṇu is defeated by a devotee through devotional service; otherwise, no one can defeat Lord Viṣṇu.
TEXT 14
śrī-śuka uvāca
evam aśraddhitaṁ śiṣyam
anādeśakaraṁ guruḥ
śaśāpa daiva-prahitaḥ
satya-sandhaṁ manasvinam
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; evam—thus; aśraddhitam—who was not very respectful to the instruction of the spiritual master; śiṣyam—unto such a disciple; anādeśa-karam—who was not prepared to carry out the order of his spiritual master; guruḥ—the spiritual master (Śukrācārya); śaśāpa—cursed; daiva-prahitaḥ—being inspired by the Supreme Lord; satya-sandham—one who was fixed in his truthfulness; manasvinam—who was of a highly elevated character.
TRANSLATION
Śrī Śukadeva Gosvāmī continued: Thereafter, the spiritual master, Śukrācārya, being inspired by the Supreme Lord, cursed his exalted disciple Bali Mahārāja, who was so magnanimous and fixed in truthfulness that instead of respecting his spiritual master’s instructions, he wanted to disobey his order.
PURPORT
The difference between the behavior of Bali Mahārāja and that of his spiritual master, Śukrācārya, was that Bali Mahārāja had already developed love of Godhead, whereas Śukrācārya, being merely a priest of routine rituals, had not. Thus Śukrācārya was never inspired by the Supreme Personality of Godhead to develop in devotional service. As stated by the Lord Himself in Bhagavad-gītā (10.10):
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.”
Devotees who actually engage in devotional service with faith and love are inspired by the Supreme Personality of Godhead. Vaiṣṇavas are never concerned with ritualistic smārta-brāhmaṇas. Śrīla Sanātana Gosvāmī has therefore compiled Hari-bhakti-vilāsa to guide the Vaiṣṇavas, who never follow the smārta-viddhi. Although the Supreme Lord is situated in the core of everyone’s heart, unless one is a Vaiṣṇava, unless one is engaged in devotional service, one does not get sound advice by which to return home, back to Godhead. Such instructions are meant only for devotees. Therefore in this verse the word daiva-prahitaḥ, “being inspired by the Supreme Lord,” is important. Śukrācārya should have encouraged Bali Mahārāja to give everything to Lord Viṣṇu. This would have been a sign of love for the Supreme Lord. But he did not do so. On the contrary, he wanted to punish his devoted disciple by cursing him.
TEXT 15
dṛḍhaṁ paṇḍita-māny ajñaḥ
stabdho ’sy asmad-upekṣayā
mac-chāsanātigo yas tvam
acirād bhraśyase śriyaḥ
SYNONYMS
dṛḍham—so firmly convinced or fixed in your decision; paṇḍita-mānī—considering yourself very learned; ajñaḥ—at the same time foolish; stabdhaḥ—impudent; asi—you have become; asmat—of us; upekṣayā—by disregarding; mat-śāsana-atigaḥ—surpassing the jurisdiction of my administration; yaḥ—such a person (as you); tvam—yourself; acirāt—very soon; bhraśyase—will fall down; śriyaḥ—from all opulence.
TRANSLATION
Although you have no knowledge, you have become a so-called learned person, and therefore you dare be so impudent as to disobey my order. Because of disobeying me, you shall very soon be bereft of all your opulence.
PURPORT
Śrīla Viśvanātha Cakravartī Ṭhākura says that Bali Mahārāja was not paṇḍita-mānī, or one who falsely assumes himself learned; rather, he was paṇḍita-mānya-jñaḥ, one who is so learned that all other learned persons worship him. Aid because he was so learned, he could disobey the order of his so-called spiritual master. He had no fear of any condition of material existence. Anyone cared for by Lord Viṣṇu does not need to care about anyone else. Thus Bali Mahārāja could never be bereft of all opulences. The opulences offered by the Supreme Personality of Godhead are not to be compared to the opulences obtained by karma-kāṇḍa. In other words, if a devotee becomes very opulent, it is to be understood that his opulence is a gift of the Supreme Personality of Godhead. Such opulence will never be vanquished, whereas the opulence achieved by one’s fruitive activity may be vanquished at any moment.
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