Text 13: The primeval Lord then assumed the tortoise incarnation in order to serve as a resting place [pivot] for the Mandara Mountain, which was acting as a churning rod. The demigods and demons were churning the Ocean of Milk with the Mandara Mountain in order to extract nectar. The mountain moved back and forth, scratching the back of Lord Tortoise, who, while partially sleeping, was experiencing an itching sensation.
Text 14: The Personality of Godhead assumed the incarnation of Nṛsiṁhadeva in order to vanquish the great fears of the demigods. He killed the king of the demons [Hiraṇyakaśipu], who challenged the Lord with a club in his hand, by placing the demon on His thighs and piercing him with His nails, rolling His eyebrows in anger and showing His fearful teeth and mouth.
Text 15: The leader of the elephants, whose leg was attacked in a river by a crocodile of superior strength, was much aggrieved. Taking a lotus flower in his trunk, he addressed the Lord, saying, “O original enjoyer, Lord of the universe! O deliverer, as famous as a place of pilgrimage! All are purified simply by hearing Your holy name, which is worthy to be chanted.”
Text 16: The Personality of Godhead, after hearing the elephant’s plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuḍa, fully equipped with His weapon, the wheel [cakra]. With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk.
Text 17: The Lord, although transcendental to all material modes, still surpassed all the qualities of the sons of Aditi, known as the Ādityas. The Lord appeared as the youngest son of Aditi. And because He surpassed all the planets of the universe, He is the Supreme Personality of Godhead. On the pretense of asking for a measurement of three footsteps of land, He took away all the lands of Bali Mahārāja. He asked simply because without begging, no authority can take one’s rightful possession.
Text 18: Bali Mahārāja, who put on his head the water washed from the lotus feet of the Lord, did not think of anything besides his promise, in spite of being forbidden by his spiritual master. The king dedicated his own personal body to fulfill the measurement of the Lord’s third step. For such a personality, even the kingdom of heaven, which he conquered by his strength, was of no value.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Now describing the kūrma (turtle) incarnation. In the ocean of milk, he assumed the form of a turtle and supported Mount Mandara on his back for the churning. When? When the gods were churning the ocean of milk to obtain amṛta (nectar). For whom even a moment of rest was like a festival. How could there be rest? The rotation of the mountain caused friction that was pleasurable to him, like scratching an itch. Or, the rotation of the mountain itself was like scratching that relieved an itch. (13)
Now describing the Nṛsiṃha (man-lion) incarnation. He who removes the great fear of the gods. Or, the gods had great fear from whom, such was his fearsome laughter in the Nṛsiṃha form. Or, during Hiraṇyakaśipu's reign, the demons had great fear, in whom that laughter arose - assuming that Nṛsiṃha form. How was it? With furrowed brows and bared fangs, a fierce face. He tore apart with his nails the demon king who was rushing at him nearby with a mace. (14)
Now describing the Hari incarnation. The leader of a herd of elephants, whose fame was like a holy place, O you of holy fame. He whose very name is auspicious when heard. (15)
Hearing his words, taking that supplicant by the trunk, what did he do? Tearing open the mouth of the crocodile, from that mouth... (16)
The incarnation of Vāmana is described. Among the twelve Ādityas, sons of Aditi, Adhiyajña, the presiding deity of sacrifice, Viṣṇu, though younger, is superior in qualities to the elder ones. The qualities are described thus: He who traversed these worlds with his footsteps. Then, immediately after the promise. The reason for this: He took the earth from Bali in the form of Vāmana. Why did the Lord himself act as if weak? To this, it is said: One who follows the path of dharma should not be moved or displaced from his position of power without deceit. (17)
Now, thinking that even asking is improper, it is said that he took it with the intention of giving even more, including his own abode. It is said: Not for the purpose. The lordship over the gods, which is now forcibly obtained and will be given later, is not the ultimate goal for Bali. Why? It is said: āpa (water). The division is ā apa. The water used for washing the feet of Urukrama (Viṣṇu), in the form of foot-washing, is held everywhere. Where? On the śikhā (top of the head), meaning on the head. Moreover, even though forbidden and cursed by Śukra, O Nārada, he who did not wish to do anything other than what was promised. The absence of augment is for meaning. But wishing to give only what was promised. And for completing the third foot, he offered his body, his self, to Hari. Thus, for one who has given the three worlds along with his body with faith, the lordship over the gods is not the ultimate purpose. (18)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
During sleep, he asks about the reason - "From where?" Due to the unfamiliarity of the word kṣaṇa (moment) in the sense of giving pleasure, he says - "Or." It departs, it perishes. || 13 ||
He states another meaning through wordplay. "Or" indeed. The gods surely know that such a form is assumed by our prayer alone, to that he says - "Or else." || 14 ||
"O primordial person." The meaning is: You have been in human form from the beginning, but I, though human, have now become elephant-shaped due to sin. The meaning is: As you are the lord of the entire world, you are my lord too, so you should protect me. The meaning is: As your fame is purifying like a tīrtha (holy place), you should purify even me from the sin that caused my low birth. "Auspicious to hear." The meaning is: I have also heard your name from the guru's mouth, so how can this be inauspicious? Or, "O you whose fame is heard like a tīrtha." The meaning is: Just as sorrow is not appropriate for one whose sins are removed by bathing in a tīrtha, etc., similarly it is not appropriate for me who describes your fame through hearing, etc. He states another vocative supporting this - You are one whose name brings auspiciousness by hearing. Since description is more important than hearing, it is not at all appropriate for me who does that. || 15 ||
The one who seeks refuge and prays to the protector, in order to exclude other meanings of the word Hari, [he is] immeasurable, without limit. To prevent such [misconceptions] as "he resides in such space, etc.", [he is] armed with a discus. To prevent [the idea that] such a warrior exists, [he is called] Pataga (winged one). Due to the extreme proximity of arms and shoulders, this expression is used. || 16 ||
"Viṣṇu strode out triply, he set down his foot" and other śruti (scriptures) [state], "He who in three wide strides sets down all the worlds." The meaning of this śruti is explained: By the pretext of three steps. There, in placing the foot, he throws here. But [one may object]. || 17 ||
Again he throws. But then, [one may say]. This is the meaning. Here, by the contained, the container is understood through compound. He held [the universe] in his topknot, he who has held the topknot. Thus, another greatness of his is stated. Moreover. Not wishing to turn back from there, here the absence of the augment aṭ is meaningful, meaning "he did not wish to". This is the meaning. For the devotees of the Lord, not even kaivalya (liberation) is the goal of human life, so how could heaven, etc. be? This is the idea. O dear one. Out of affection, the conduct of Hari's devotees has been told to you. This is the meaning. || 18 ||
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Tatra hetuḥ iti. Tatra ākramaṇe hetuḥ ityarthaḥ. The meaning is: That is the cause. That is the cause for the attack. 17-25.
Śrīmad Vīrarāghava Vyākhyā
The kūrma avatāra (turtle incarnation) is described as follows: In the kṣīrodadhi (ocean of milk), for the purpose of obtaining amṛta (nectar) by the groups of gods and demons, the foremost among the suras and asuras, as they were churning, the primordial god, the Lord, assuming the form of a turtle, supported the mountain Mandara on his back. How did he support it? He was nidrākṣaṇa (one whose moment of sleep is a festival), with the scratching caused by the rotation of the mountain on his back. The long poetic form implies that the friction from the rotation of Mandara caused itching. (13)
The nṛsiṃha avatāra (man-lion incarnation) is described as follows: He, having assumed the form of Nṛsiṃha, which dispels the great fear of the gods in heaven, with a terrifying face featuring moving fangs, quickly approached the demon king Hiraṇyakaśipu, who was advancing with a mace. Placing him on his thighs, he tore him apart with his claws. The Nṛsiṃha form was moving around, dispelling fear with laughter, meaning it removed all fear through its laughter. (14)
The incarnation named Hari spoke thus. The leader of the herd, the lord of the elephant herd, the elephant king, was caught by the foot in the middle of a lake by a crocodile with great strength. Thus distressed and sorrowful, holding a lotus in his trunk, he said this. What did he say? "O primordial being, O causal being, O tīrthaśravaḥ (he whose fame is pure), O śravaṇamaṅgalanāmadheya (he whose name brings auspiciousness by mere hearing)," addressing him thus, he meant to say, "May you be my protector." (15)
Hearing the elephant king's words, the Lord, out of compassion, grasped the one seeking refuge by the trunk and lifted him out of that crocodile. What did he do? He split open the mouth of the crocodile with his cakra (discus) named Sudarśana. How was the Lord? He was mounted on the arms of Garuḍa, the king of birds, holding the discus weapon, and of immeasurable nature and form. (16)
The Vāmana avatāra is described as superior. Among the twelve sons of Aditi, the Ādityas, the youngest, the lord of sacrifice, though junior, is superior in qualities. It is said that he measured these worlds with his footsteps. Immediately after the promise, the reason for this is stated: from the emperor Bali, he took the earth in the form of Vāmana (with the English translation: dwarf). He took it in the form of Vāmana. Why did the Lord himself act as if weak? To this, it is said that without begging, walking on the path of dharma, even the capable lords cannot move him from his power, meaning he cannot be deprived of his sovereignty. (17)
Now, if moving through begging is also improper, it is said that for the awakened Bali, the loss of worldly sovereignty is indeed desired. This is explained in "nārtha" verse. The foot-washing water of Hari, who has wide strides, held on the crown of his head, is not a fitting purpose for the lordship over the gods. This is further explained: Bali, who did not wish to do anything other than what was promised, offered his own self, O Nārada, with his head to Hari. Even when forbidden and cursed by Śukra, he did not wish to do otherwise, but offered himself with his head to complete the third step. (18)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To obtain amṛta (immortality), when the groups of gods and demons were churning the ocean of milk, the primordial god, becoming a kūrma (tortoise) form, supported with his back the Gotra mountain which was sinking in the milk ocean due to the excessive weight, as they were churning it. The prefix 'vi' indicates the meaning "above and below the eyes and mountain". His nature is described as nidrīkṣaṇa (with eyes half-closed in sleep). The cause of his sleep is stated as adri (mountain). The rotation of the Mandara mountain caused scratching, which produced itching for him. (13)
Making a form like that of nṛsiṃha (man-lion) - with a face terrible and frightening due to the moving, flashing frown and fangs, capable of destroying the great fear of the gods from demons and others - Hari, from nearby, swiftly threw down on his thigh the demon king Hiraṇyakaśipu who was rushing towards his heart, and tore him apart with his nails. The root is dṛvi meaning "to tear". (14)
When the elephant king, caught by the foot by a mighty crocodile in a lake, distressed, holding a lotus in his trunk, said this: "O primordial being, lord of all worlds, tīrthaśravas (of sacred fame), pāvanakīrte (of purifying glory), Nārāyaṇa etc. whose mere hearing of names brings auspiciousness, protect me from this." (15)
Then the Lord named Tāpasa, remembering the one seeking refuge, came there and mercifully lifted him up by taking his hand. To distinguish him from Ṛddhi and others who are also denoted by the word Bhagavat, it says "aprameya" (immeasurable) etc. To clarify that this does not mean he is a warrior, it says "pataga" (bird). Mounted on the arm of Garuḍa, the king of birds, due to the closeness of arm and shoulder, the god is said to have cut open the mouth of the crocodile with his cakra (discus) named Sudarśana. Thus Hari became Tāpasa. The doubt "What incarnation is this?" is removed by "jātas tapasi vai manuḥ" etc. (16)
The Vāmana and Trivikrama incarnations and their deeds are described in the next two verses. Here the words "yat" and "tat" should be supplied. Thus: That Adhiyajña Bhagavān who, though younger by birth among Aditi's sons, was superior in qualities, became Vāmana who diminishes the pride of the demons. With that Vāmana form, through the trick of three steps, he took the earth. Therefore, that same Vāmana traversed these three worlds with three steps. Hence he became Trivikrama. Why did Hari do this? It says "yācām" (begging). This was done to demonstrate the principle that even lords cannot move a person on the path without using methods. Or, Adhiyajña took the three worlds on earth with the smaller Vāmana form. How? By traversing these worlds with the trick of three steps. Therefore, though younger by birth among Aditi's sons, he was considered superior in qualities. (17)
Some say that the fruit of Bali's gift of the three worlds through the trick of three steps was attaining Indra's position. That is not correct. Rather, the main fruit was pleasing Hari, through which comes the abundance of bliss in liberation. Indra's position is just an inevitable result. With this intention it says "na arthe" (not for the purpose). O Nārada, even without the promised three steps, Bali mentally offered to Hari his own head which was being measured. For Bali, who held on his head the auspicious water that washed Urukrama's feet, the lordship over gods which is considered the fruit, is not the direct fruit, but only an inevitable result. The word "vai" indicates the definiteness of this meaning. (18)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The rotation and revolution of the mountain is indeed the scratching that harms, of which he has the itching. [13] [14]
The sentence beginning with "āheda" should be understood as concluding with the sentence from the eighth canto "nārāyaṇākhilaguro bhagavannamaste". [15]
The middle part between the arms means the back. [16]
"He strode over the worlds" indicates the reason for the superiority of qualities. Indeed, one who has qualities surpassing all is able to overcome everything. "Earth" here implies the three worlds. [17] [18]
Śrīmad Viśvanātha Cakravartī's Sārārthadarśinī commentary:
He describes the Kūrma avatar with "in the ocean of milk". To obtain nectar for those churning the ocean of milk, he held the Mandara mountain as the churning rod. For whom a moment of sleep is an opportunity or celebration. The reason for this is that by the rotation and revolution of the mountain, the itching of which is being scratched away. The verbal root kaṣ (kaṣa) means to injure, with an archaic elision of ya. [13]
He describes the Nṛsiṃha avatar. He is the Lord famous for destroying the great fear of the gods of heaven. Where the eyebrows are furrowed and fangs are visible, such a terrifying and fierce face. The king of demons, Hiraṇyakaśipu, approaching nearby with his mace. [14]
He describes the avatar named Hari in two verses. These are four names. He says starting with "you are" - you are in the form of a person from the beginning, but I am a person due to being a living being, but now due to sin I am in the form of an elephant. You are the lord of all worlds, so you should be my lord too. You are one whose fame is purifying as a holy place, so you should purify me too who has begun as low-born due to sin. "Auspicious to hear" means how can this inauspiciousness remain when I have heard your name from the guru's mouth. [15]
One seeking refuge. [16]
He describes the Vāmana avatar. Though the youngest of Aditi's twelve sons, the Ādityas, he is superior in qualities, the presiding deity of sacrifice, Viṣṇu. Now why does the Lord beg in the form of Vāmana using deception? To this he says: One who follows the path of dharma cannot be moved in another way without begging. [17]
Now if begging is also improper, thinking this he took more with the intention of giving his own abode etc., as stated in "not for the sake of". The lordship over the foolish which was forcibly obtained now. And this Bali who will be given later is not the highest human goal. Why? He says: One who has properly held the water for washing the feet of Urukrama. Ka means soft in the tuft of hair. Moreover, though cursed by Śukra, oh Nārada, he did not wish to do anything other than what was promised. The lack of augment aḍ is archaic. For completing the third foot of the verse, it means he considered even his body, the locus of ego, as belonging to Hari and gave it. [18]
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He describes the kūrma (turtle) incarnation in "kṣīrodadhau" (in the ocean of milk). The primordial god, the Lord, taking the form of a turtle, supported Mount Mandara on his back in the ocean of milk for the churning done by the groups of gods and demons who were churning for obtaining nectar. How was he? He was nidrākṣaṇa (one whose sleep was an occasion for celebration), which is explained by the attribute adriparivartakapaṇakaṇḍū (one who had an itching sensation due to the rotation of the mountain). (13)
He describes the nṛsiṃha (man-lion) incarnation in "traivisṭaporubhayaha". The same Lord, taking the terrifying nṛsiṃha form with a fierce face and moving fangs, to remove the great fear of the gods in heaven, leaped towards the approaching demon king Hiraṇyakaśipu, who was holding a mace, threw him on his thigh, and tore him apart with his nails. (14)
He describes the Hari-named incarnation in two verses beginning with "anta". In the middle of a lake, seized by the foot by a powerful crocodile, the distressed leader of the elephant herd, holding a lotus in his trunk as an offering, said this: "O primordial person, father of all, O lord of all worlds, O Tīrthaśrava (one whose fame is sacred), O one whose very names are auspicious to hear." (15)
Hari, whose nature is to remove the distress of his devoted followers, hearing his words, grasped him by the trunk with his hand, and with his discus Sudarśana, tore open the crocodile's mouth, and out of compassion lifted him out of that crocodile's mouth. (16)
He describes the vāmana (dwarf) incarnation in "jyāyān". Among the sons of Aditi, the Lord's incarnation as the presider over sacrifice, though born last, was superior in qualities, in fame, and in bringing happiness to the gods, even to the giver Bali and the receiver Vāmana. He shows this: Because he traversed these worlds, and immediately after Bali's promise, in the form of Vāmana, he took the earth from Bali under the pretext of three steps, walking on the path of dharma, for even masters should not move without asking, so as not to cause unnecessary distress. (17)
To remove the doubt that although the Lord, out of affection for his devotees, only established fame for his devotee Bali by asking for and taking away his land, he actually did him a disservice by taking away his lordship over the gods, he says "nārtha". This lordship over the gods is not Bali's ultimate goal. Why? Because he has held on his head the water used to wash the feet of Urukrama (the wide-stepping one, Viṣṇu). Moreover, O Nārada, though warned by Bhārgava that he would become foolish after giving everything to Viṣṇu, he did not wish to do anything other than what he had promised. He even offered himself to Hari to complete the third step. Thus, by the foot-washing and by offering himself, he became fulfilled. (18)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The Lord describes Lakshmaṇa: In the ocean of milk. Indeed, Lakṣmī was produced along with the nectar by the tortoise. The role of the tortoise was as important as that of Śrīvatsa. Just as the touch of a Brahmin's foot, so was that of Mount Mandara. Just as he was appointed after deliberation by all the Brahmins, so was Mount Mandara placed on the tortoise by all the gods and demons. Just as there was churning, so was there determination of the meaning of scriptures. In the ocean of milk, the leaders of the immortals and demons who were churning to obtain nectar - for them, the primordial god, the divine god favoring the gods, took the turtle avatar and bore Mount Mandara on his back.
But why did he bear the massive, burdensome Mandara? To that he says: He whose sleep is momentary. The meaning is he bore it for the sake of sleep. But this seems contradictory. Doesn't one who is sleepy remove all burdens? To that he says: With an itching from rubbing while rotating the mountain. He whose itching is from rubbing caused by rotating the mountain. So the meaning is he bore the mountain for the sake of rubbing. Indeed when comfort arises from rubbing, sleep occurs. Just as bearing the mountain was for the sake of achieving the drinking of nectar for all the gods, so is bearing the feet of the examining Brahmin for the sake of achieving all human goals for all deluded beings. (13)
He describes the one with the Kaustubha gem on his neck: The man-lion has the Kaustubha gem on his neck. Just as the rays of the Kaustubha placed on the neck become like a mane emerging on the shoulders, so indeed is the man-lion in the form of the Lord's Kaustubha. The Kaustubha which the Lord wears on his neck is for slaying demons and uplifting devotees. Indeed all souls belonging to the Lord are in the form of the Kaustubha. As it is said: "The pure essence of consciousness is the gem on his neck." Therefore if the Lord did not place them in his heart, they would be seized by death through actions that lead to death. Therefore the man-lion who prevents seizure by death is the protector of Prahlāda and slayer of his opponent Hiraṇyakaśipu. The gods of heaven - he who destroys their great fear is thus. That Lord took the man-lion form. Indeed there are two types of devotees - those living in villages and those in forests. For uplifting both, he took both forms. The Kaustubha is also thus.
His face is terrifying with fangs along with furrowed brows. The furrowing of the brows is for averting Time who has come for attack. If fangs accompany that, even Yama is defeated. Hence the face is terrifying. By this it is indicated that whatever opponents of devotees there may be, seeing such a face they will by no means carry out their intentions. Therefore "the lord of demons opposed to devotees, swiftly falling forward to prevent another's alertness, striking him on the thigh from afar with his mace capable of striking, he tore apart with his claws as he writhed." Tearing with claws is for preventing liberation. Striking on the thigh is for arousing desire. Indeed in this way the Kaustubha connects the opponent of devotees to worldly existence or desire. Writhing means moving about here and there. (14)
He observes with unfading splendor and a forest garland - with two verses beginning with "antaḥ sarasyurubale" (in the middle of the lake with great strength). He who is Hari is the forest garland. Indeed, devotees, having heard the Lord's glory in the form of Gajendra's liberation, engage in all ways. The forest garland is made of glory. His splendor is indeed unfading. There is no help or boon from gods and others. Gajendra was liberated by the Lord alone. There was no prayer to gods and others. Nor were his worldly qualities worthy of the Lord's love. Therefore, the unfading nature is due to pure grace alone. The descriptions are for patience in delay. "antaḥ sarasi" (in the middle of the lake) means in the center of the lake. "urubale" (with great strength) - such a form with great strength is due to Devala's curse and grace. Seized by the foot means the power of action is blunted. The word "grāha" (crocodile) indicates an unavoidable obstacle. "yūthapati" (herd leader) means if he dies, all will die. Or the inability of others. "ambujahasta" (lotus-handed) averts the previous cruel nature. It is for facing the Lord. Or holding the lotus is for worshipping the Lord. Due to distress, there is a lack of all means. Others do not show such compassion. This is what he says - O primeval person. By this, I am to be protected by you inevitably. Because you are the original person. Or no other should be addressed. "akhilalokanātha" (lord of all worlds) means you alone are authorized to protect all worlds. Therefore, no other should be addressed. Now, thinking "What should I do, as there is fresh sin causing your experience of sorrow?", he says - O "tīrthaśravaḥ" (one whose fame is a holy place). Whose fame is in the form of a holy place. By the mere remembrance of your fame, we are cleansed of sins. Now, mere liberation is not a human goal. But a body fit for Vaikuṇṭha should be attained. For that, thinking "What should I do, as there is no auspicious unseen merit?", he says - O "śravaṇamaṅgalanāmadheya" (one whose name is auspicious to hear). Whose name, when merely heard, gives all auspiciousness. By this, by your name alone, all auspicious fortune is accomplished. Thus, having described the four words, the Lord in Vaikuṇṭha, hearing from afar, knowing him to be a seeker of refuge. No one knew that he was going to rescue Gajendra. In that case, would some god or other throw him out, holding him by the hand, for his own prestige? Therefore, he says "aprame" (immeasurable). "cakrāyudha" (wielder of the discus) is for granting liberation. Mounted on the arm of the king of birds, he descended. By this, granting liberation after being swallowed by time is averted. For Gajendra did not know about leaving the body. From the statement "He, the soul of time, is Suparṇa", Garuḍa's nature as time is established. He states the action of the one who arrived - "with the discus, the crocodile's mouth". The meaning is, having removed the obstacle. Not lifting along with it. From that crisis. Having firmly grasped the trunk-like arm. The meaning is, having produced a four-armed form by mere touch and grasped him. As he was lifted by the Lord, the obstacle in the form of the brahmins' curse became ineffective. "kṛpayojjahāra" (lifted with compassion) indicates the living being's lack of means. Compassion is the desire to remove others' sorrow. Thus indeed the Lord's glory rescues devotees. This very story will be considered later as the cause of devotion in Prahlāda's words. Then "How much love" will be established. 15-16.
Thus, having described the vanamālā (forest garland) and indicated its being adorned and love-inspiring, he now describes it as adorned with a girdle in two verses beginning with "jyāyān guṇaiḥ" (superior in qualities).
The Lord's form as Vāmana is indeed the girdle. The girdle is tied at the waist. According to the śruti (scripture), "He created the asuras from his loins" and "In the loins are the principal ātman (self)." By binding the daityas (demons) and including māyā (illusion) within, it creates beauty. Due to its nature of contracting and expanding, Vāmana is indeed the waist-cord. Hence the description is focused on its qualities.
Though the youngest among Aditi's sons, Aditi is the earth. Although described as having all forms, as this is a hymn of praise to her, she is primarily known as "This indeed is Aditi." Her sons generate her fame and protection. Thus, the yellow garment represents fame and protection, which the girdle makes firm. "Superior in qualities" means great, large, or expansive.
It then describes his qualities. Qualities indeed bestow excellence. One might wonder what qualities could add excellence to the Lord who is the creator of the world, the inner controller of all, the director of all, and the form of Time's activities. To address this, it describes the qualities of Vāmana in the context of the girdle's qualities, saying "He strode over the worlds."
Since the Lord in the form of the cosmos is described as having the upper worlds as his chest, neck, etc., striding over them by himself is not logically possible. Thus, other qualities of the Lord can be conceived by the intellect. The Lord's striding over everything in all forms is not comprehensible to the intellect, hence it is a quality.
Showing the foot in front to Bali indicates "By my will alone you have become enjoyers of heaven and other worlds. In reality, you are enjoyers of the worlds that are parts of my feet. Your ascension above them is not permanent." The girdle demarcates both parts, as the śruti says "Above a man's navel is pure, below is impure. What he ties in the middle separates the pure and impure for him." Thus the girdle demarcates both parts. Therefore, it is not proper for the daityas to ascend to heaven, so they are turned back by that which turns back. Hence, logically and in ultimate reality, the striding is not possible.
Moreover, special striding is even more impossible. The special feature is the stabilizing of the falling worlds by the very act of striding. It is wonderful that the very action that causes falling also protects. Furthermore, another special feature is described in a different order, saying "śrathe" (loosens).
First the supernatural was described in terms of worldly and ultimate reality. Now it describes something supernatural even in the Veda - that he himself, being the form of sacrifice, while establishing sacrifice, creates obstacles to sacrifice. It says "Since he is adhiyajña (presiding over sacrifice)."
Having thus described his incomprehensibility in all ways, it states that he does something contrary to his own nature and form: "He seized the earth through the trick of three steps as Vāmana." Indeed, Vāmana does not stride even a small piece of land with his body. Therefore, seizing the entire earth is even more improper. The waist is covered by the girdle just by bending.
Moreover, "through the trick of three steps" - the Lord does not really have three feet. A trick generates confusion. The measure there is indeed all-pervading, that is what he seizes. The Lord did not state a measure with his intellect, and an extended foot is not a measure. Therefore, it should be understood that the Lord had to imagine a third step.
By connecting Vāmana's words, asking for land with words that generate a different understanding in the world becomes a trick. Since "The asuras are māyā," the Lord becomes their very form of māyā. Thus, although described by the Lord as truth, it ended up as a trick, so it is called that.
Having thus described the Lord's great qualities, it refutes the fault arising there, namely the act of begging, saying "The begging is nectar." Begging is of two types - done by a servant and done by a master. Of these, begging by a servant brings fault to the master, but not begging by the master. In reality, this begging was done by the master. In truth, even for a master, wealth placed with others should be asked for through proper channels. Since he himself placed it there, it is like walking on a path. Only non-acceptance is forceful seizure. And he should not be removed from his place just because he is small. But after begging, he can be removed if it is not accepted.
He seized only the earth by begging. For the daityas born there, that alone was their dominion. Hence their bondage. Otherwise, if they had dominion anywhere in the nether worlds etc., there would be no seizure, and an unbound master would certainly assert his authority in every way, so they are bound.
By this also the trick is justified. Asking for one part, giving up two parts, but asking for three is a trick. Due to the rule of proximity, asking for three is implied. Otherwise, there would be permission for the remainder, or two actions would result. Therefore, seizing the earth through the girdle is indeed proper. (17)
However, the Lord did not act contrary to the path of devotion. Indeed, qualities generate devotion and are to be accepted and respected by devotees. The scripture does not state that the Lord acts contrary to devotion. Therefore, even though this conduct has the quality of virtue, it is not a quality useful for the present context, (the text) says - "This is not for the sake of Bali's wealth." Conflict with devotion would occur if it were intended through devotion. The binding of the waist with a girdle is not unintended for the waist area. The wealth of a devotee being enjoyed by the Lord does not cause him sorrow, as everything belonging to him is for the Lord's purpose. But the conflict in worldly perception is itself a virtue. Even if devotees consider it a conflict, it should still be resolved. Even for proud devotees, giving up what is unintended is indeed pleasurable. Therefore it says: For this devotee Bali, whose worship of the Lord took the form of rulership over the gods, wealth, results or human goals are not the aim. Since worship that is unconnected does not generate love for the Lord, it is proper to demarcate it with mantras in order to remove the connection of the demons. And this realm consisting of the three worlds is not Bali's aim. Then how did he previously accept it, (the text) asks and says - "The purification of Urukrama's feet." He had previously accepted it in order to offer it to the Lord's lotus feet. Now, having washed His feet and offered it to Him, he has attained the status of belonging to the Lord or fitness to attain such a body by placing the water from His lotus feet on his head. For one who has gone beyond the three realms in this way, the first realm is not for human goals. The Lord did not forcibly take him to the three realms. He does not desire to return. But the Lord remained in Bali's place to uphold the meaning of scripture: "He who would ascend these worlds step by step through Viṣṇu's steps, having conquered his enemy's realm, would descend again to this world" and "As they approach Me, so I reciprocate." And due to the fruitfulness of charity. Indeed, what is given to a worthy recipient multiplies infinitely. Therefore the Lord, who supports infinite universes, is established for him. Hence the previously accepted three worlds are not the aim. Moreover, the three worlds were previously given to Mahadeva by the Lord Himself. Later, having placed the foot-water on his head and becoming detached from prosperity etc., he again meditates only on His feet. And this one is like that. The foot-water, which is the purification of Urukrama's feet, is equal for both Mahadeva and this one. And rulership over the gods is not his aim, just as it is not Mahadeva's. To indicate that he did this only for servitude, the holding of the foot-water alone is stated as the reason, not charity etc., due to being a remainder to others. Moreover, "One who does not wish to do anything other than what was promised." He who had contemplated much for fulfilling his own resolve later gave his own head for the third step. Indeed, such a one desires what was previously given. But the Lord's action in this way was for removing his demon nature. Truth is established among the gods, and untruth among the demons. If he fulfilled even an impossible promise truthfully, then being established in truth, he attained the very dharma of the Lord. "Other" negates even difference in form. "Self" means body. "Aṅga" (dear one) is an affectionate address to indicate the Lord's affection for him. "With the head" indicates that self-surrender along with the primary was done together with knowledge of Brahman. He considered himself along with his head to belong entirely to Hari. The meaning of "abhi" is that with this body, there is only the Lord's work, not mine or others'. As was his desire, so indeed was its fulfillment. Just as an object given to the Lord is bound and placed for His purpose, so Bali was placed - hence there is no conflict with devotion. Therefore, due to these being virtues, great devotion arose in him. Otherwise, jealousy etc. would have arisen, like with Jaya and Vijaya. Hence, due to these being virtues, Vāmana is the girdle. And being adorned by that is useful everywhere in devotion - in knowledge of greatness, in affection, and in results. (18)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In the verse beginning with "kṣīrodadhau", they explain that the turtle's avatāra (incarnation) as Śrīvatsa is derived from its function, as stated in "kūrmeṇa" etc. The rest is clear. [13]
In "traivisṭape", it is explained that the rays and filaments emerge from the shoulders in the same way. Even though the necks are similar, without a specific function it cannot be considered his avatāra. Therefore, they explain it with "kaustubham" etc., meaning one should not place it on the neck as a means of wearing it. "Tathā" means in one context. "Caityasthe" indicates it has both forms, as evidenced by two statements: "on the neck" and "as an ornament of the Kaustubha gem". "Bhramayukta" etc. is not a compound word, so it should be analyzed as "with such a gaze" and "such a fierce one". [14]
In "antaḥsarasī", they explain Hari's avatāra as the forest garland, stating "bhaktā hi" etc. "Viśeṣaṇāni" refers to the attributes of Gajendra in the second instance. Even if no obstacle is seen, due to the insurmountable nature of Brahmā's staff, the entry of darkness binding the elephant's body seems inevitable, as no destroyer of the curse-born misfortune is mentioned here. To address this concern, they say "bhagavate" etc., meaning that its existence facilitates the rescue without fading. In "paraduḥkha" etc., the compassionate nature of the specific desire should be understood as a figurative expression of the non-difference in effect. To convey this, they say "idameva" etc. [15]
In "jyāyā na", they explain Vāmana's avatāra as the waistband through three characteristics, stating "mekhalā hi" etc. From the statement "iti ca", it is implied that the demons are situated in the lower parts. "Māyām" refers to their worshipped deity form. Having established its nature through similarity in accomplishment and form, they also explain it based on the similar word, stating "śruta eva" etc. The statement "tadvāmanaṃ rūpamavardhatādbhutaṃ hareranantasya guṇatrayātmakam" indicates that even in the present context, the use of the word "guṇa" emphasizes its prominence. To address the doubt that only the qualities conferring excellence are meant here as guṇas, not the material ones, they say "aditer" etc. "Avaraja" means born after the pure sattva incarnation, as stated in the Maitrāvaruṇīyopaniṣad. This explains the prominence of one quality, while the others are described as concealing, agitating, and strengthening in "aditir" etc.
Although Brahman's attribute of all-pervasiveness is being described there, they explain "yadyapi" etc. to show how this applies. "Ityeva mukhye" means this is the primary interpretation as it is described in the śruti. "Tām" refers to protection and fame, indicating the prominence of rajas and tamas as well. To address the concern that this would make it material rather than Brahman, and the insertion of māyā would be inconsistent, they explain the superiority through qualities with "guṇair" etc. "Ke" means what other excellence is there beyond the established superiority through qualities like being the creator of the world. "Ata" connects with "anya", meaning different from self-created. "Guṇatvam" means appearing as subordinate in all cases, not conferring excellence.
To explain the purpose of traversing the worlds when expanding the form alone would suffice to conquer everything related to Bali, they say "bali prati" etc. "Nityam" does not mean inherent. The purpose is to reveal their true nature and will. They explain the reason for doing this through the Vāmana avatāra with "mekhalā" etc. To address how this establishes excellence-conferring nature, they say "śruta" etc., meaning it is established by accomplishing what is impossible both conventionally and ultimately. They also explain another excellence with "kiñca" etc. Unawakened, with raised foot, he quickly pervaded svarloka (heaven) and reached up to the brahmāṇḍa (cosmos), dropping and then stabilizing the upper worlds - this is the meaning. Then others say "Moreover" and so on. Then others say "Thus" and so on. By this also, the quality of being a girdle is strengthened, they say "By bowing" and so on. Then others say "Moreover, by the trick of three steps" and so on. For the Lord said "Therefore, O bull among granters of boons, I ask from you three steps of land measured by my feet, O lord of Daityas" - the trick is in the words "three" and so on. When asked how this is a trick, they explain "Indeed not" and so on. Even in its absence, uttering such words creates confusion, hence it is a form of trick - this is the meaning. If it is argued that "steps" refers to a sequential measure, where threeness is appropriate, so how is it a trick, they reply "Measure" and so on. A measure like a span or cubit, because it pervades the object being measured and makes it known through ownership - this is the nature of a measure. The Lord, while uttering the word "step", certainly did not mean a sequential measure. A foot that is displaced and placed elsewhere, violating the nature of measurement by the act of displacement, does not constitute a measure. Therefore, the intent of that statement is not to convey that meaning, but rather "My three steps, equal to the pātāla (netherworld), measured mentally, are places from the earth to heaven's back, therefore I ask the earth from you" - thus, from that statement, a third foot other than the two feet of Vamana should be imagined. Bali did not understand this when reflecting on the statement, hence it was confusing words - this is the meaning. Why didn't the Lord directly explain the meaning of his words? Why did he make it difficult? To this they reply "Illusion" and so on. Thus, due to the flaw in that class, there is not even a trace of difficulty, so its quality is unobstructed - this is the meaning. If flaws were involved, the excellence of this quality would not be established, so they say "Thus" and so on. How is it done by the Lord? They reply "In reality, the Lord's" and so on. How can one who took Indra's position be on the right path? To this they reply "By his own" and so on. Since he himself established it in the form of sacrifice, as per the śruti (scripture) "Sacrifice is indeed Vishnu", thus is the meaning. "His non-acceptance" means as long as there is non-acceptance, this is the meaning. Even so, if it is argued that binding imposes difficulty, they reply to that "Of the Daityas" and so on. Their ownership of the earth, which is in the form of the lower region, is real, as per the śruti "The earth truly belongs to the Daityas as far as one can see while seated". Hence the binding - this is the meaning. They clarify this further saying "Otherwise" and so on. "Otherwise" means in the absence of real ownership, "taking" means he will mentally resolve to take by begging. Thus, as per the statement "This triple world was created by you for your sport, O Lord, but the unwise consider ownership therein", if there were unwisdom, there would not be complete compassion, so there is no difficulty in that - this is the meaning. They state another incidental purpose of this: "By this" and so on. "By this" means by the binding. They explain that: "Of one" and so on. Why did he beg through trickery, which imposes faults? To this they reply "By injunction" and so on. He desired the three worlds, hence thus - this is the meaning. If it is argued that since Lord Vamana said "A wise man incurs no sin in accepting what is needed", the Lord's asking for what he needed is appropriate and we don't see the purpose of this trick, they reply "Otherwise" and so on. If only one step was asked for, granting permission for the rest would again lead to unwisdom, and effort would be required again for that purpose, necessitating further begging. Therefore, for the ease of accomplishing the task, for testing him, and for revealing his truth, the trick was employed - this is the meaning. They conclude "Therefore" and so on. [17]
"For what purpose" refers to things contrary to the path of devotion, such as binding devotees. "Of the waist region" means the waist is its place. If it is argued that taking wealth would be like that, they reply "Indeed not" and so on, up to "appropriate indeed". "By mantras" means by the Lord's words in the form of secret speech to Aditi or Bali. "Fortune" - following the use of the masculine gender, they say "And fortune" and so on. "Three regions" refers to the three divisions from the pātāla (netherworld) up to svarloka (heaven), explained in the first chapter as pure tamas (darkness), rajas-tamas (passion-darkness), pure rajas (passion), and so on.
If this is so, why did the Lord place him in sutala (a netherworld) and why was he made the future Indra? To this doubt they reply "Indeed not" and so on. Thus, if he were unfit for the upper regions, he would not have been taken to the three regions by grace. Or if he desired to return, he would not have spoken words praising the Lord's servant like "Surely this Lord is not skilled in his purposes, he who is Indra". Both of these were given by the Lord as grace to reveal His true nature - this is the meaning.
If he was not taken forcibly, why would the Lord stay there? To this they reply "The Lord" and so on. Thus, if He did not stay there, the śruti (scripture) about descending would be contradicted, so to fulfill that purpose He did so - this is the meaning. They state another reason: "Those who" and so on. Just as he became dependent on the Lord, so too the Lord - to fulfill that promise also, thus is the meaning. The third reason is being explained.
They state another implication of "Urukrama" (wide-stepping) and so on: "Moreover, previously" and so on. "Difference in form" means difference in nature. [18]
Śrī Giridhara-kṛtā Bāla Prabodhinī
The Kūrma (tortoise) incarnation is described: In the ocean of milk, as the best of gods and demons were churning for the sake of obtaining amṛta (nectar of immortality), the primeval Lord God, in the form of a tortoise, joyfully bore on his back the mountain Mandara used as the churning rod. Why did he himself bear the mountain-like burden for the sake of others' nectar? It is explained: He was "nidrākṣaṇa" (one whose moment of sleep is a festival). He bore the mountain not only for nectar but also for his own sleep. But how could sleep occur while bearing a burden, when sleep usually removes all burdens? It is explained: He was "adriparivartakapaṇakaṇḍūri" (one who feels itchy due to the rubbing from the rotating mountain). It is well-known that those who feel itchy fall asleep due to scratching. [13]
The Nṛsiṃha (man-lion) incarnation is described: The Lord, partial to his devotees the gods, to remove their great fear, took a mixed form of man and lion, with a terrifying face with moving eyebrows and teeth. When the demon king Hiraṇyakaśipu approached nearby with a mace to kill him, he quickly threw him on his lap and tore him apart with his claws. [14]
The Hari incarnation is described in two verses: When the king of elephants, seized by a powerful crocodile in a lake, cried out in distress, the Lord heard his call. Taking his discus weapon and mounting Garuḍa, he arrived there. Descending from Garuḍa's shoulder, he grasped the elephant's trunk with his hand and cut open the crocodile's mouth with his discus, rescuing the elephant. The elephant held a lotus in his trunk, thinking it improper to petition the Lord empty-handed.
The four invocations are shown: "O Lord of all worlds" suggests the Lord should protect him too as the protector of all. "O primeval person" indicates the reason. "O one whose fame is a holy ford" suggests his fame alone removes all sins. "O one whose name is auspicious to hear" suggests it not only removes sins but also grants supreme bliss by leading to God. "Out of compassion" shows the rescue was not dependent on worship or praise. "Hari" suggests he is inclined to remove devotees' sorrows. "Immeasurable" indicates his unlimited strength and prowess. [15-16]
The Vāmana (dwarf) incarnation is described: Among the twelve Ādityas, sons of Aditi, the Lord Viṣṇu, though younger, is superior in qualities as the patron of sacrifice. His qualities are described: After being promised, he immediately strode across the three worlds with his footsteps. From where did he stride? From the emperor Bali, he took the entire earth in the guise of a dwarf through the trick of three steps. Why did he, being the Lord himself, act as if weak? It is explained: Walking on the path of asking, not deviating from the righteous path, he cannot be moved from his greatness by the powerful. [17]
But then, moving him even by asking would be improper. Suggesting that he gave more than just his realm, it is said: What was forcibly taken then, and what was being given later by Bali to please the Lord - lordship over the gods - this is not the true goal for Bali, but rather attaining the same realm as the Lord, etc. Why? Because he respectfully held on his head the water used to wash the feet of urukrama (the Lord of great strides). Another reason is shown: The famous great donor Bali, even when forbidden and cursed by his guru Śukra, did not wish to do anything other than fulfill his promise. Rather, to complete the third step, he very respectfully offered himself to Hari with his head. Although appearing as a trick, the taking of the three worlds was actually a blessing - suggesting this wondrous play of the Lord is described out of affection, he is addressed as "O dear one". [18]
Hindī Anuvāda
When the main deities and demons were churning the ocean of milk to obtain amṛta (nectar of immortality), the Lord took the form of a tortoise and supported Mount Mandara on his back. At that time, due to the mountain's rotation, the friction somewhat relieved the itching on his back, allowing him to sleep peacefully for a few moments. [13]
To eliminate the great fear of the deities, he took the form of Nṛsiṃha (man-lion). His face looked terrifying with quivering eyebrows and sharp fangs. Upon seeing him, Hiraṇyakaśipu immediately attacked with a mace in hand. Lord Nṛsiṃha caught him from afar, placed him on his thighs, and despite his struggling, tore open his stomach with his claws. [14]
In a large lake, a powerful crocodile caught the foot of Gajendra (the king of elephants). When he became exhausted and distressed, he called out to the Lord holding a lotus in his trunk, "O Primordial Being! O Lord of all worlds! O One who grants welfare by mere hearing!" [15]
Hearing his call, the all-powerful Lord, wielding the cakra (discus), arrived riding on Garuḍa and severed the crocodile's head with his discus. Thus, out of compassion, the Lord grasped the trunk of his surrendered devotee Gajendra and rescued him from that calamity. [16]
Lord Vāmana was the youngest among Aditi's sons, but in terms of qualities, he was the greatest. Because as soon as Bali made his vow, the Lord of sacrifice measured all the worlds with his steps. As Vāmana, he took the entire earth from Bali under the pretext of three steps, but by this, he proved that those who walk on the righteous path cannot be moved from their position or deprived of their prosperity by any means other than asking, even by the most capable. [17]
The demon king Bali himself held the sacred water from Lord Vāmana's feet on his head. In this situation, the position of Indra, the king of gods, that he received was not due to Bali's own prowess. Even when forbidden by his guru Śukrācārya, he was not prepared to do anything contrary to his promise. Moreover, to complete the Lord's third step, he offered himself by placing his head at the Lord's feet. [18]
SB 2.7.13-18
