11 - The Glory of the Ganga: The Origin of the River 

Narada said: 

1. You have mentioned, my brother, an extremely miraculous incident. How did that forest fire spare Aditi and burnt all Daityas in a moment? 

2. Be pleased to tell me in details about the immense inherent strength of Aditi that caused this special surprise. Indeed, prominent sages and good men are always engaged in tendering advice to others. 

Sanaka replied: 

3. O Narada, listen to the greatness of those who revel in devotion to Hari.1 Is there any person who is capable of harassing saintly persons engaged in the meditation of Hari? 

1. Bhakti or devotion is a favourite topic of Puråņa-writers. In NP.1.4.1-42, 1.15.39-40, Bh.P.III. 29.1-45, X1.5.1-52, KP.II.11.68-106 etc. we find Bhakti is highly extolled. 

4. Gods Brahma, Hari, Shiva and others, Siddhas and prominent leaders of sages – all stay permanently at the residence of a person who is engaged in devotion to Hari. 

5. O highly blessed Narada, Lord Hari is enshrined in the hearts of his devotees who are serene-minded and are always engaged in repeating his name. Need it be said that he abides in the hearts of those who are engaged in contemplating on him? 

6. Lakshmi, the goddess of wealth, and all the deities stay only there, where a person is engaged in Shiva's2 worship or where one devoted to the worship of Vishnu, resides. 

2. Although the NP. is regarded as a Vaişhnava Puraņa, we find that Shiva worship is also glorified and Shiva and Vișhnu are regarded as identical (vide verses 30, 58 below). The same is found in the so-called Shaivite Puraņas. The authors of Puräņas emphasize that the Brahman is one, and Shiva, Vişhņu etc. are its designations or manifestation, and hence are equal or identical-a continuation of the Vedic Thought-ekam sad vipra bahudhå vadanti|.                                               RV.1.164, 46c. AV.IX.10.28c.

7. Neither a fire nor a tyrant nor a thief can molest any person devoted to Vishnu’s worship. Nor is he affected by diseases. 

8. Neither ghosts nor evil spirits nor the Kushmanda (evil spirits), evil planets, nor the goblins that attack children nor Dåkinis (witches) nor Rakshasas can dare to trouble a worshipper of Achyuta. 

9. Those Bhutas, Vetalas (goblins and genii) and others, who take delight in afflicting others, take to flight from the residence of an excellent devotee engaged in the worship of Hari and Lakshmi. 

10. All the sacred places and Deities stay there only, where a person who has subdued his sense-organs, or one who is a benefactor unto all, or one who is devoted to Dharma and holy rites, stays. 

11. All fortunes and blessings are found at that place only where yogins stay even for a moment or a half. That spot is a holy place and that is a real penance-grove. 

12. All troubles disappear at the mere utterance of Hari's names. What need be said of those who propitiate him through eulogies, worship or through meditation? 

13. O Brahmana, in this way, the whole forest along with Asuras was consumed by the fire. But Aditi was not even scorched, since she was protected by the discus of Vishnu. 

14. Thereupon, the gracious-looking Lord with a pleasant countenance, and eyes large like the petals of a lotus, revealed himself just in front of her, wielding in his hands a conch, the discus Sudarshana, and the mace Kaumodaki. 

15. Illuminating various quarters with the lustre of his refulgent teeth which appeared slightly as he smiled gently, and touching the beloved wife of Kashyapa with his holy hand, the Lord said: 

The glorious Lord said: 

16. "O mother of Devas, I am pleased with you, by virtue of your propitiation through performance of penance for a long time. You are exhausted. You will certainly be blessed with good fortune. 

17. Seek any boon that you cherish in your heart and I shall grant it to you. O gentle Lady, you need not be afraid. Good fortune will certainly come to your lot.” 

18. The mother of Devas who was thus addressed by the discus-bearing Lord of the gods bowed to him, and eulogised the Lord, the bestower of happiness unto all people.

Aditi prayed: 

19. “Salutation to you O Janardana, the Lord of the chiefs of Devas, O omnipresent one, you are the cause of the functioning of the world through Sattva and other Gunas. 

20. I bow to you who have innumerable forms and are still a formless one, to you who are the Supreme Soul. Salutations to you who comprise all forms within yourself. Obeisance to you who possess all excellences and are still without an attribute. 

21. I bow to you, the Lord of the worlds, the embodiment of Supreme spiritual knowledge. Salutations to the Deity ever favourably disposed to good devotees. Obeisance to you who are of auspicious nature. 

22. For the achievement of desired object, I bow unto that Lord, the Primordial Person whose incarnated forms are worshipped by prominent sages. 

23. I bow down to that Cause of the universe, the Controller of Maya, yet devoid of Maya (i.e., not influenced by her) whom the Shrutis do not know and who is beyond the comprehension of sages. 

24. I salute to him whom all pay obeisance, who is of a mysteriously surprising vision; who is the cause of the removal of Maya, whose form constitutes the whole of the universe, and who is the cause of the universe. 

25. I offer obeisance unto the consort of Kamala (the Goddess Lakshmi). People who bow to his feet (lit. whose forehead is saved by the service rendered to the filaments of his lotus-like feet) attain the highest Siddhi (Moksha). 

26. God Brahma and other Devas do not comprehend his glory, but he is very close to his devotees. I salute that close associate of devotees. 

27. Though he himself is absolutely unattached and companionless, the Lord who is the ocean of mercy, blesses with his contact, people who have renounced all association and attachment, and who are calm and quiet. I bow to him. 

28. I salute to the Lord of sacrifices; one who is the very rite of performance of sacrifices; one who is established in the rites of sacrifices; one who bestows the fruit of sacrifices; one who enlightens people about the sacrificial rites. 

29. I bow down to that Lord, who is the witness unto all the universe. By uttering his name, even Ajámila,3 the sinning soul, instantaneously attained to the Supreme region (Vaikuntha). 

3. Ajāmila, according to Bh.P. VI chs. 1-3, was an extremely sinful Brahmin of Kanyakubja. At the time of his death, he uttered the name ‘Nārāyana’ with the intention of calling his son. But this utterance of the name of God saved him and he attained to Vaikuntha. The story of Ajamila is always mentioned as an instance of the efficacy of God’s name. 

30. Mahadeva is a form of Hari and Janardana is in the form of Shiva. Thus, that Lord is the leader of the world. I bow down to that preceptor of the universe. 

31. I bow to the Leader of all, the noose of whose Maya binds and restrains Brahma and other lords of gods who, therefore, do not know his essential, Supreme nature. 

32. I salute to that witness of perfect wisdom who appears to be stationed far away, though (actually) he is enthroned in the lotus of the heart of Yogins. his very presence is beyond the scope of cognition by means of valid knowledge. 

33. Obeisance unto that Lord from whose mouth was born the Brahmana, from whose arms, came forth the Kshattriya; from whose thighs was born the Vaishya and from whose feet the Shudra was born. 

34. From whose mind was evolved the moon, from whose eyes the sun was born, from whose mouth Agni the fire God and Indra came forth, from whose Prana (vital breath) the wind-god was born.4 

4. A Purāņic paraphrase of the Puruşha-sūkta RV.X.90.12 & 13. The mantras are repeated in AV.XIX.6.6-7 Vaj.Sam. 31.11-12. The Sūkta has been paraphrased in other Puranas also, vide Bh.P. II.ch.6. 

35. I bow to the Lord who is the embodiment of the Rk, Yajus and Saman (Vedas), whose Atman has permeated the seven notes of the musical scale.5 I bow to you again and again—you whose form is comprised of six Angas.6 

5. The notes of the Indian musical scale or gamut are seven. They are inumerated in the Amara Kośha as follows:

nişhadarşhabha-gandhara-shadja-madhyama-dhaivataḥ|

panchamas chetyami sapta tantrikanthotthitaḥ svarāḥ ||

In common parlance they are stated as: så, re, ga, ma, pa, dha, ni. 

6. The six accessories (of the Vedas) are as follows: Shikshå (phonetics), Kalpa (rules of rituals), Vyakarana (Grammar), nirukta (etymology), Chandas (prosody), jyotisha (astronomy). 

36. O Lord, you are Indra, Pavana (the wind God), Soma (the moon God), you are Ishana, you are the annihilator (of the world); you are Agni (the fire God) Nirruti, (the Deity of death); you are Varuna, the Lord of the seas and also Divakara, the sun-god. 

37. The celestial residents, the immobile beings, Pishachas, Rakshasas, mountains, Siddhas, Gandharvas (Heavenly musicians), the rivers, earth and oceans — all these are your manifestations. 

38. You alone are the Lord of the worlds; wherever you are, you are greater than the greatest; everything exists within your person; O Lord, my obeisance be to you for ever. 

39. O protector of the helpless! O omniscient Lord! O Lord, who comprise within your body all living beings right upto the Lord of gods. O Janardana, protect my sons who are harrassed by Daityas". 

40. Eulogising him thus and bowing again and again unto the Lord, the mother of the Devas spoke with palms joined in reverence, and tears of joy drenching her bosom. 

41. "O Lord of Devas; O the first cause of everything, it behoves you to bless me. Be pleased to grant unto my sons, the heaven-dwellers, prosperity, freedom from nuisance and troubles. 

42. O indwelling soul of the world! One immanent in the universe! O omniscient! Supreme Lord! What is unknown to you, O Lord of Lakshmi? What is it that you make me long for (is already known to you)? 

43. I shall, however, tell you what appeals to my mind. O Lord of Devas, I have become as if bereaved of my sons. The existence of my sons is in vain and futile, as they are harassed by Daityas. 

44. I do not wish to cause any harm unto Daityas, since they too are my sons.7 O Lord of gods, without killing them, bless my sons with fortune and prosperity." 

7. Aditi was Diti’s sister and both the sisters married to Kaśhyapa. Hence Diti’s sons—Daityas--are Aditi’s sons (i.e. step-sons) as well. 

45. The Lord of the chiefs of Devas who was thus addressed again, became delighted. O Brahmana, he respectfully addressed the mother of Devas in words giving her delight. 

The Lord said: 

46. O gentle lady! I am pleased with you. May good betide you. I shall, therefore, be your son, since O goddess, affection towards sons of one's co-wife is rare. 

47. Men who read and recite this prayer composed by you will never be deficient in excellent riches and sons. 

48. He who treats his own son as well as that of another person with equality, will never experience sorrow, due to separation or bereavement of his son. This is the eternal Dharma." 

Aditi said: 

49. “O Lord, I am unable to bear you (in my womb) -- you who are the Supreme First Person, the greatest Being with innumerable cosmic eggs constituting the hair on your body; you, the Lord of all, the cause or creator of the world. 

50. O Lord, how can I bear that Supreme chief of the leaders of gods, whose prowess even the Shrutis and all the deities cannot comprehend. 

51. O Lord, you are the Purushottama (the Supreme Person), the eternal Lord (hence unborn), minuter than the minutest and greater than the greatest.8 How can I bear you? 

8. The expression anoraniyan, etc. was very popular in upanişhads and fo Katha 2.20, Shvet. 3.20, mahanariyara 8.3, Kaivalya 20. The continuity of Vedic Sūktas, Upanişhadic mantras in puränas testify to the continuity of Vedic tradition (thought, expression, passages, etc.) during the Puranic age. 

52. How does that Lord, the very remembrance of whose name liberates a man, vitiated by great sins, deserve the birth among the rustic and the unrefined?

53. May this incarnation of yours, O Lord, be like that of your other incarnations, like the boar, the fish. Who can comprehend your activities, O Lord of the universe? 

54. I bow down to your lotus feet. I am devotedly attached to the remembrance of your names. O Lord, I contemplate exclusively on you. Do as you please.” 

Sanaka Said: 

55. On hearing the words uttered by her, Janardana, the Lord of Devas, granted to the mother of gods the boon of fearlessness (and security from dangers). He addressed her the following words:

The glorious Lord said: 

56. “O highly blessed Lady, there is no doubt about the truth that has been uttered by you; however, O auspicious lady, I shall tell you the secret of secrets. 

57. My votaries who are devoid of passionate attachment and hatred and are devoutly attached to me, who are devoid of jealousy and are free from hypocrisy, do perpetually bear me. 

58. Those who are disinclined to cause injury to others, who are interested and engaged in devotion to Shiva, and who are intensely devoted to the listening of my stories, perpetually bear me. 

59. O gentle Lady, even those chaste women who love their husbands like their very vital breath, and are exclusively devoted to their husbands and have eschewed malice and rivalry, perpetually bear me. 

60. He who renders service to his parents, is a devotee to the preceptor, who likes to receive and serve guests, and who is benefactor unto the Brahmanas, perpetually bears me. 

61. Those who always take delight in visiting holy places, who are engaged in associating themselves with saintly people, and who are habitually obliging and favouring other people all these perpetually bear me. 

62. Those who are interested in helping others, those who are not desirous of the wealth of another person and who cherish no illicit desire when other men's wives are concerned-these bear me perpetually. 

63. Those who always worship with Tulasi plant, those who are attached to the names of the Lord and those who carefully protect cows—all these bear me perpetually. 

64. Those who desist from accepting monetary gifts, those who do not take food at another man's house and those who make gifts of food and water to the needy, do perpetually bear me. 

65. O gentle Lady, you value your husband like your own vital breath; you are virtuous and you take delight in the welfare of all living beings. Hence, I shall assume the state of being your son and fulfil your desire." 

66. After addressing thus to Aditi the mother of Devas, the Lord of the chiefs of Devas gave her the necklace from his neck and blessed her with fearlessness and protection from danger, and vanished. 

67. The mother of the gods, the daughter of Daksha, bowed to the consort of Lakshmi with extremely delighted mind and went back to her own abode. 

68. Thereafter, the highly blessed Aditi, who was extremely glad and was respected all over the world, in due course of time gave birth to a son whom the whole world paid obeisance. 

69. He was named Vamana. He was holding a conch and a discus, in his hands. He was quiescent. He shone in the middle of the lunar sphere. The pot of nectar and curds mixed with cooked rice were in his hands. 

70. He was Lord Vishnu himself resembling thousand suns in brilliance. His eyes were like a full-blown lotus. He was adorned with all ornaments and was clad in yellow garment. 

71. Realising that Hari who was worthy of being eulogised and was the sole leader of all the worlds, had manifested himself accompanied by hosts of sages, Kashyapa was overwhelmed with joy. With palms joined in reverence, he bowed to him and began to praise him. 

Kashyapa prayed: 

72. “I pay obeisance again and again to the cause (the creator) of all the worlds. I bow again and again to the protector of the entire universe. I salute again and again to the leader of immortal beings. Obeisance to the destroyer of Daityas. 

73. Obeisance, obeisance to one who is the beloved of his devotees. Salutations to him who is beloved of the good people. I bow again and again to the annihilator of the wicked. My bow to the lord of the universe. 

74. Salutations to Vamana, the cause of the universe. Obeisance to Narayana of infinite prowess. I bow to the wielder of the discus (Sudarshana), the sword (Nandaka), the mace (Kaumodaki) along with the Sharnga bow. Obeisance be to that Supreme Person. 

75. Salutations to the resident of the ocean of milk. Obeisance to one enthroned in the lotus-like heart of the pious. Obeisance to the Lord of immeasurable splendour of luminaries like the sun, etc. I bow again and again to the God glorified in holy stories. 

76. I pay obeisance to him whose eyes are the sun and the moon. Salutations be to you, the bestower of the fruits of sacrifices. Salutations to the god who is the resplendent embodiment of sacrifice. Obeisance to you the lover of saintly persons (or beloved of saints). 

77. Obeisance to the Primary Cause of the creative factors of the universe. Salutations to him who is beyond the range of sound, etc. Bow to you the bestower of divine bliss. I bow again and again to one who abides in the minds of his devotees. 

78. Obeisance to you the dispeller of darkness (of ignorance). Salutations to you the supporter of the mount Mandara (at the time of churning the ocean for nectar). Bow to you who are designated as Yajnavaraha (Boar incarnation representing Yajna).9 Salutations to the slayer of Hiranyaksha.10 

9. Originally yajña-varaha is an entirely Vedic concept having a profound meaning with reference to Vedic cosmogony. The VaP. first adopted it from Tait.Brah. 1.2.13 (Sayana) and included it in the Srushti-vamana. The MI.P. elaborated it at the fag end in ch. 238 where the correspondence between the various elements of sacrifice or Yajna and the different limbs of the body of Varaha as an animal, are mentioned. 

There is a Yajna-Varāha image of 10th cent. A.D. at Vihåra (ancient Varáhanagara) 8 miles from Vijapur in North Gujarat. 

10. Here Kaśhyapa bows to the previous incarnations of Våmana (Vişhņu), viz. the divine tortoise, the boar-incarnations who while uplifting the earth from the bottom of the ocean, killed demon Hiranyäkșha and the Man-Lion who tore up Hiranyakaśhipu with his claws. The NP, wrongly names Hiranyakşha whom Varáha killed, but the adjective vidarakaya implies the Man-Lion incarnation, who killed Hiranyakashipu with his claws.

79. Obeisance to you who have assumed the form of a divine dwarf (Vamana). Salutations to the annihilator of the Kshattriya race (i.e., Parashurama).11 I bow to you the suppressor of Ravana (i.e., Shri Rama). Obeisance to the elder brother of cow-herd Nanda's daughter (i.e., Śhri Krishna). 

Yajña-varaha:

11. The author of the NP. makes Kaśhyapa to pay obeisance to the future incarnations of Vişhņu, viz. Parashurama, Råma and Krişhņa.

80. O consort of goddess Lakshmi, Obeisance to you. Salutations to you, the bestower of happiness. I bow again and again to you, the destroyer of the distress of those who remember you. 

81. O Lord of sacrifices, O receptacle of sacrifices, O destroyer of obstacles to sacrifices, O embodiment of Yajna, O sacrificer incarnate, I worship you whose person is constituted of the various parts of Yajna.” 

82. Thus eulogised, Vamana, the Lord of the earth, the sanctifier of the worlds, laughingly spoke thus, enhancing the delight of Kashyapa.

The glorious Lord said: 

83. “O dear father who are worshipped by gods, I am pleased with you. You will be blessed with good fortune. Ere long, I shall accomplish for you all your desires. 

84. In the two previous births of mine, I had been a son unto both of you. Similarly, in this birth also I shall achieve what is excellent happiness for you.” 

85. In the meantime, the Daitya Bali began a great sacrifice of long duration with the help of his preceptor Kavya (i.e., Shukra) and other great and prominent sages. 

86. In that sacrifice, Vishnu accompanied by Lakshmi had been invoked by the sages, the expounders of the Brahman or the Vedas, in order to accept the sacrificial offerings. 

87. Taking leave of his mother and father, that Brahmana bachelor Vamana, went over to the great sacrifice of the supremely affluent Daitya, that was being performed 

88. Vamana, favourably disposed towards his devotees, fascinated the world with his smile. He was Hari himself who had come as if to take part of the sacrificial oblations offered by Bali, directly. 

89. Hari is always present in the heart of persons endowed with devotion, irrespective of whether his votary is evil-minded or good-natured, whether he is insentient or benevolent. 

90. On seeing Vamana coming, the sages, blessed with the vision of spiritual knowledge, knew him to be Lord Narayana. They stood up (to show him respect), along with the other members of assembly. 

91. Having come to know of this, the preceptor of Daityas said to Bali in privacy. Indeed, wicked men commit many acts without judging (estimating correctly) their own strength and weakness.

Shukra said: 

92. "O gentle-natured Lord of Daityas, Vishnu who in the form of Vamana (Dwarf) is born as the son of Aditi, will deprive you of your riches and glory. 

93. O Lord of Asuras, he will pay a visit to your sacrifice. Nothing should be given to him by you. O learned one, please listen to my advice. 

94. One's own intellect is conducive to happiness. Particularly so is the intellect (i.e., intellectual guidance) of the preceptor. The intellect of an enemy is destructive and a woman's intellect causes complete destruction (lit. dissolution). 

95. He who is the benefactor of one's enemy should be especially killed straightway."

Bali replied: 

96. “O preceptor, you should not tender such an advice which is contrary to the path of virtue. If Vishnu himself par takes of oblations or gifts, what can be better than that? 

97. Learned men perform sacrifices for the purpose of propitiating Vishnu. If he personally comes and partakes of oblations offered, who can be superior to me on this earth? 

98. If anything is given to Vishnu, even by an indigent person, O preceptor, that is the greatest of charitable gifts. That gift which is so given, becomes ever-lasting in its benefits. 

99. Even when simply remembered with great devotion, the Supreme Person sanctifies the rememberer. By whom soever he is worshipped, he awards to him the highest state of existence i.e., Moksha. 

100. Even when remembered by evil-minded persons, Hari dispels their sins, just as the fire even if touched unwillingly, (invariably) does burn. 

101. If the two syllables HA-RI stay at the tip of the tongue, that man attains the region of Vishnu from which the return to Samsara is very difficult (impossible). 

102. Wise men say that he who constantly meditates on Govinda, without passionate attachment, etc. (to the worldly objects), goes to Vishnu’s abode. 

103. O highly blessed preceptor, if oblations are offered to the fire or to Brahmaṇa with devotion to Hari, Vişhnu becomes delighted with it (viz. oblations offered to fire or the gift given to a Brāhmaṇa.) 

104. I am performing this excellent sacrifice for the propitiation of Hari. If Hari himself comes to it, I am undoubtedly satisfied and have accomplished my objects.” 

105. Even as the Lord of Daityas was speaking thus, Vişhņu who had assumed the form of a Dwarf, entered the sacrificial hall that was charming (and resplendent) due to the consecrated fire. 

106. On seeing Våmana who had the refulgence of ten million suns and who was extremely handsome, Bali stood up suddenly and greeted him with palms folded in reverence. 

107. He offered him a seat. After washing the feet of the Lord in the form of Vamana, he (sprinkled the water of washing) over his own head and on the heads of other members of his family. He derived great joy thereby. 

108. After duly offering Arghya (respectful offerings given to a distinguished guest) to Vişhņu, the abode of the universe, Bali was greatly delighted. All the hairs over his body stood on their ends and tears of joy welled up in his eyes.

Bali said:

109. I have accomplished the purpose of my birth to-day. It is to-day that my sacrifice has become fruitful. My life has also become fruitful to-day. Undoubtedly, I have achieved the goal of human life and I am contented. 

110. Extremely rare (opportunity of the) shower of nectar which never goes waste, has come to my lot. By your very arrival a great festival has been accomplished without entailing any strain. 

111. There is no doubt in this that all these sages have also achieved their goal in life. Whatever penance they have formerly performed, has become fruitful to-day. 

112. I am blessed and contented. I repeat that I am really blessed and contented. Undoubtedly, I have achieved the purpose of my life. Hence, obeisance unto you. Salutations unto yoụ. Repeated bows to you. 

113. I think that I should carry out your behest with your own permission. O Lord, command me who have been fired with great enthusiasm.” 

114. Thus urged by that Daitya who was consecrated (for the sacrifice), Våmana said laughingly: - “Give unto me as much space as can be measured by my three steps, in order to stand in and perform the penance.” 

115. On hearing it, Bali said: “You have not requested for a kingdom. Not even a village or a city or even wealth has been requested for by you. What have you done? (what a gift you have requested!).” 

116. On hearing it, Vişhņu who bears all bodies (by pervading them) said to Bali as if with a view to create detachment in him who was about to be deposed from his kingdom. 

The glorious Lord said:

117. “O Lord of Daityas, listen to me. I shall tell you the great secret of secrets. Please tell me what can be realised through riches in the case of those who have eschewed all worldly contacts and attachment. 

118. Think over this that I am the Inner Controller in all living beings. O Daitya, all these things existing in the universe are within me. Tell me what can be achieved by others (i.e. objects or gifts). 

119. What can be realised by means of other external riches in the case of those who are devoid of attachment and hatred, who are quiescent and have eschewed Maya and who are embodiment of eternal bliss? 

120. To those who perceive all living beings like their own Atman (Self), to those whose minds are quite serene and to those to whom everything is non-different from the Atman, who is the giver and what can be given? 

121. It is the decisive conclusion in all Scriptures that this Earth is subject to the control of the Kshatriyas. All the people who abide by their behests, achieve the greatest happiness. 

122. O Bali, the revenue of one-sixth part of the entire produce should be given to the king even by sages. This Earth should be granted to the Brāhmaṇas with special efforts. 

123. The greatness of the charitable gift of land12 cannot be adequately described, as such a kind of gift has never been offered before (in the past) nor will it ever be so in future). Undoubtedly a donor of lands attains the Supreme Nirvana (Emancipation from Samsāra). 

12. The gift of land has been highly praised as the most meritorious, from ancient times. Aparårka (pp.368-70) quotes many verses from the Vișhnudharmottara, the Aditya Purana and Matsya Puråna, KP.II.26.15 and states that there is no gift comparable to the gift of the land. Verses pertaining to land-grant are common not only in Purâņas or Smruti works but are recorded on inscriptions and copper-plates of such grants all over India, (vidc Kane-Hist. Dhs. vol.II.ii., pp. 1271-77).

124. By giving a small piece of land to a Brähmaṇa who is well versed in the Vedas and maintains the sacrificial fires, the donor attains Brahmaloka (region of Brahman), return from which is difficult. 

125. A donor of lands is said to be a giver of all. A giver of lands will attain emancipation from samsára. It is to be known as the highest type of religious gift.13 It absolves the donor of all sins. 

Atidana-

13. According to Vasişhtha Smr.29.19 gifts of cows, land and learning (Sarasvati) are the supreme danas (atidānas). Mbh. Anu. 62.2 however, regards gift of land as atidana.

126. Even if one is vitiated by five great sins or even by all kinds of sins, one is absolved from them by gifting away ten cubits of land (hasta=24 Angulas or 18 inches). 

127. He who bestows a charitable gift of land on a deserving person, shall attain the fruit of all kinds of charitable gifts. There is nothing in the three worlds which is equivalent to a charitable land grant. 

128. O Bali, even in hundreds of years, I shall not be able to describe adequately the meritorious benefits of a person who donates lands to a Brāhmaṇa who has no means of livelihood. 

129. O Lord of Daityas, he who gives in charity even a small picce of land to a person who has no means of subsistence, but who is interested in the worship of the Lord, is undoubtedly Vişhņu himself. 

130. There is no doubt in this that he, by whom a piece of land with a flourishing crop of sugarcane, wheat, pulses, areca palm and other trees is donated, is Lord Vişhņu incarnate. 

131. By donating even a small piece of land to an indigent Brāhmaṇa who has no means of livelihood and who is burdened with a big family, one shall attain Sayujya (identity) with god Vişhņu (by being absorbed into his divine essence). 

132. By giving a piece of land sufficient for sowing one adhaka--full of grain to a Bråhmana who is interested in divine worship, one attains the benefit of performing ablution in the holy Gangå for three days. 

133-134. Listen to the benefit one derives by giving a droņika of land (i.e. a piece of land sufficient to sow a droņa or four adhakas of grain) to a Brāhmaṇa who is devoid of any means of subsistence and who is engaged in saintly conduct of life. Such a person attains that enormous merit which a man obtains by performing hundreds of ablutions in the Ganga, pilgrimage to a hundred sacred places and performance of a hundred horse sacrifices. 

135. I shall explain to you the merit that accrucs to a person who gives a Khărikā of land (i.e. land susficient for sowing 16 droņas of grain) to an indigent Bråhmaņa. Please be attentive to it, even as I relate it to you. 

136. He, the donor, shall obtain that fruit which one obtains after performing thousands of horse sacrifices and hundreds of Vajapeya sacrifices on the bank of the holy Ganga. 

137. The gift of a land is glorified as a great gift 14 -- a gift which surpasses all other kinds of donations. It subsides (i.e. absolves the donor of) all the sins and confers on him the benefit of liberation from samsāra. 

14. Cf. ati-dänäni sarväni pruthividanam uchyate |

Mbh. Anu. 62.2

138. O Lord of Daitya clans, listen to me as I shall relate to you an ancient anecdote in this connection. A person who listens to this with faith, shall obtain the merit of donating lands. 

139. O Bali, formerly in the Brahma Kalpa, there was a highly intelligent and excellent Brāhmaṇa by name Bhadramati. He was indigent and had no means of livelihood. 

140. All scriptures have been ever heard (i.e. learnt) by that Brāhmana who was expert in the knowledge of the Vedas. All the Purāṇas and treatises on the Dharmaśhāstra had been mastered by him. 

141. He had six wives, viz. Śhruti, Sindhu, Yaśhovatī, Kāmini, Mălini and Sobhā. 

142-143. O excellent Asura, from these wives he begot two hundred and forty sons. All of them suffered from perpetual starvation. On seeing his sons and wives starving with hunger and himself feeling the poignancy of hunger, the indigent Bhadramati lamented loudly with all his sense-organs afflicted and famished with hunger. 

144. “Fie upon this life devoid of good fortune! Shame upon that life wanting in wealth! Fie upon that life which is wanting in virtue! Fie upon that life which is devoid of good name! 

145-147. Pity the life of a man bereft of prosperity and burdened with a number of children! Alas! Virtues, gentleness, scholarship, nobility of birth--all these do not shine in a man immersed in the ocean of destitution. Beloved wives, sons, grandsons, brothers, kinsmen and disciples--nay, all men forsake the man devoid of wealth. Only the fortunate one irrespective of his being a Brahmaņa or a Chándala, is respectfully honoured. 

148-149. A poor man is condemned in the world like a dead body. Alas! If a person is endowed with wealth, he is hailed as a kind man though he may be ruthless; though he be deficient in all good qualities, he is still considered to be endowed with all virtues; though he be foolish, he is still regarded as a scholar. One is undoubtedly praiseworthy only if one is endowed with the virtue of being rich. 

150. Alas! Indigence is certainly miserable. Still more grievously painful is the wishful expectation (of getting something from others). Men overwhelmed with false wishful expectations (from others) experience everlasting misery. 

151. Those who are the slaves of wishful expectations are the bondsmen or helots of the entire world. But the whole world submits to those who have subdued their wishful (but false) hopes. 

152. Honour is said to be the everlasting wealth of great men in the world. If honour is ruined by the enemy called “hopeful expectation”, one is faced with poverty. 

153. Even an expert in the interpretation of all scriptural texts appears to be a fool if he is poverty-stricken. Who can rescue those persons in the grip of the great crocodile called “pennylessness”? 

154. O misery! O misery! Poverty itself is a great misery. There too, if one has numerous wives and sons, it is all the more painful.” 

155. After lamenting thus (lit. saying this) Bhadramati, the master of all scriptural topics, mentally thought about other religious rites (efficacious in) bestowing prosperity. 

156. He came to the decision that charitable gift of lands is the most excellent of all charitable gifts. He who consents to a charitable gift, is as good as one who has formerly given it. 

157. Dåna or a charitable gift is the greatest merit or virtue that enables one to reach (his destination). It bestows the fruit of all cherished desires. The gift of lands is glorified as the best of all dänas. 

158-159. After making a gift of land, a man obtains whatever is most desirable to him”. O Bali, after deciding thus, the intelligent and self-possessed Bhadramati went to the city named Kaushambi,15 along with his wives and children. He approached the leading Brähmaņa thereof named Sughoşha who was endowed with affluence. O Bali, he then requested Sughoşha for a plot of land extending to five cubits (hastas). 

15. Kauśhămbi—Modern Kosam, a village on the left bank of the Jamuna about 30 miles to the west of Allahabad. Formerly it was the capital of King Udayana of Vatsadeśha.

160-162. Observing that he was a man burdened with a large family, Sughoșha, who was virtuously inclined, honoured him with a delighted mind and addressed him thus: “O Bhadramati, I feel I have achieved my objectives in life. My life is fruitful. O Brāhmaṇa, thanks to your blessings, my family has become sanctified”. After saying these words and honouring him suitably, the highly intelligent and virtuous Sughoșha donated to him a plot of land extending to five cubits (hastas). 

163-165a. (The mantra to be uttered at the time of donation) “The holy earth belongs to Vişhņu. The Earth is protected by Vişhņu. Thanks to the gift of this earth, may lord Janārdana be pleased with me”. Sughoșha conceived that excellent Brahmaņa to be Vişhnu and worshipped him with the (above) Mantra and granted him that much land, O lord of Daityas! 

165b-167. The Brāhmaṇa Bhadramati gave the piece of land as requested by that intelligent one who was a Brahmaņa devotee of Hari, well-versed in the Vedas and had a large family to support. Due to the merit accrued from the gift of the land, Sughoșha along with ten million members of his family, attained Vişhņu’s abode on reaching which one ceases to worry and grieve. O Bali, since he sought glory and prosperity, Bhadramati also stayed in Vişhnu’s abode for ten thousand yugas along with the members of his family. 

168-170. Similarly, he stayed in the region of Brahmå for ten thousand crores of yugas, and he attained the abode of Indra where he stayed for five kalpas. Thereafter, he came back to the Earth. He was endowed with every affluence, he was highly blessed. He could even remember his previous births. He enjoyed all excellent pleasures. Thereafter, O Daitya, Bhadramati became free from all desires. Devotedly attached to Vişhņu, he gave his lands unto the Brāhmaṇas who had no means of livelihood. 

171-172. Lord Vişhņu became pleased with him. He conferred upon him all excellent rites and blessed him along with ten million members of his family, by bestowing upon them the highest emancipations from samsāra. Hence, O Lord of Daityas, interested in all holy rites, give unto me a plot of land measuring three steps. I shall perform penance there for the sake of salvation.” 

173b-176a. The delighted son of Virochana, thereafter, took up a pitcher filled with water16 to grant the land to Vämana17 in the guise of a religious student. Vişhnu, the omnipresent, realised that Kavya (Shukra) was obstructing the flow of water (from the spout of the pitcher). He, therefore, introduced the tip of the Kuśha grass that was in his hand into the spout of the pitcher. At the tip of the blade of the darbha grass, there was the never-failing great weapon pertaining to Brahmă (Brahmästra). It had the lustre of ten million suns. It was very fierce and was desirous of plucking the eye of Kavya. 

16. According to Āpastamba Dharma S. II.4.9.9-10 the donor has to pour water on the hands of the donee 

sarvāṇyudaka-pūrvāṇi dânăni |

17. According to the legend of Viśhvakarman Bhauvana narrated in the Aitareya Br. 39.7, and Shatapatha Br. XIII.7.1. 13-15, a king is not to gift land. When Viśhvakarman was about to give away the earth to his sacrificial priest Kaśhyapa, the earth manifested herself and strongly protested against it saying no man should give away land and threatened him that she would plunge herself in water and render his promise of gift fruitless:

na må martyah Kashchana dátum arhati|

Višhvakarman Bhauvana ma didasitha||

nimankshyé’ham salilasya madhye

moghas ta esha kaśhyapāya Sangaraḥ||

This foresight and prudence in restrictions on landgrants were later not respected, and not only Pauranic Kings like Bali and Harischandra, but historical persons vied with each other in donating lands, villages, etc., as can be seen from inscriptions, copper plates, sanads, etc.

176b-177. “O preceptor, Bhargava, see the gods or the demons with a single eye (probably implying “Look at them impartially”)”, so commanded the tip of the darbha grass which resembled a weapon. Bali granted Vișhnu as much land as could be measured in three spaces.18 

18. This act of Bali is criticised even in subhashitas warning against excesses of good things:

ati-danad Balir baddhah...

ati sarvatra varjayet |

Smruti texts have been very emphatic in prohibiting gifts causing detriment to the family. Thus Manu (XI.9) condemns charity causing misery to the members of his family as false dharma. 

Shaktaḥ para-jane data svajane duhkhajivini |

madhvapåto vishasvådaḥ sa dharmapratirüpakah||

Yajñavalkya II.175 prescribes that no detriment to one’s family be caused by one’s gifts. 

It can be argued that grant of three paces of land to a dwarf (Vamana) was ridiculously insignificant and Bali never anticipated that the boy will be a cosmic person. But Shukra gave him clear warning that Vișhnu was coming as Våmana to deprive him of his kingdom. In the Bh.P., VIII.20.15 Shukra calls him an obstinate learned-fool who transgresses the order of his guru and curses him-rather predicts his fall. 

Maha-Vişhņu might be physically a cosmic person pervading the heavens in one step, but morally Bali is much taller than Vișhnu.

178. Vişhņu that Soul of the Universe began to grow in size till he reached the abode of Brahmä. Hari who contains the Universe in his own person measured the world in two paces. 

179-180. The refulgent Lord covered all the Regions delimited by the semi-spheroidal crust of the region of Brahmå. The outer crust of the egg of the Universe pierced by the tip of his tow was split into two.19 Through it, the cosmic water enveloping the outer crust of the egg of the universe, crushed in many torrential currents and washed the feet of Vişhņu – water that thereby became pure and sanctified the world. 

19. The story of Bali is introduced to explain how the Gangå flowed into the universe, became pure by washing Vișhnu’s feet and descended on the mount Meru. For the actual phenomenon even at present vide S.M. Ali’s account in Geography in the Puranas, pp. 63-64. 

181. The water was enveloping the egg of Brahmå (that is the Universe) from outside. It rushed in jets of currents. That water was extremely sacred and it sanctified god Brahma and other gods. 

182. It was served and resorted to by the seven sages (The Urusa Major). Then it fell on the top of mount Meru. 

183. On seeing this miraculous phenomenon, gods of whom Brahma was prominent, the sages and the Manus were overwhelmed with ecstatic delight and they eulogised him. 

The gods said:

184. “Obeisance to the great Isha (The Ruler of the Universe) whose form is the Supreme Self; Salutations to him who transcends the transcendents; bow to him that assumes the highest form; salutations to the Ātman of Brahma. Obeisance to him whose Soul and Intellect take delight in the Brahman; bow to him whose activities are invariably unobstructed. 

185. O great Isha, the highest bliss, O Supreme Atman, greater than the greatest. Obeisance to you the indwelling soul of all; O embodiment of the Universe, who are beyond the pale of valid means of knowledge, we bow to you. 

186. Obeisance to you who (being immanent in the Universe) have eyes all round; salutation to you who have arms and heads all round; bow to you who course everywhere. 

187. Thus eulogised by Brahma and others, the great Vişhņu granted the boon of fearlessness to the heavendwellers and the Eternal Lord of devas was over-joyed. 

188. Due to Bali’s inability to grant land for one more step, he imprisoned Bali, the son of Virochana. Thereafter, knowing that he was dedicated unto him, he (Vișhnu) gave him (Bali) the dominion in the nether world called Rasätala for his residence. The Lord who is ever under the control of his devotees, became his (Bali’s) doorkeeper. 

Nārada said:

189. “What diet was assigned by Mahävişhņu to the son of Virochana, in the terrible region of Rasātala which is dangerous due to the fear of serpents?” 

Sanaka replied:

190-191. The oblations consigned to the fire without proper chanting of the Mantras, whatever is given to a non-deserving person, black magic for obtaining the means of enjoyment, what is consigned to the sacred fire, whatever is given in charity or holy rites performed by persons in an impure state-in fact all acts, etc. which bring about one’s downfall-all these deserve to be Bali’s means of enjoyment. 

192. In this way god Vişhņu gave the nether world called Rasätala to Bali along with all his Asuras. Offering fearlessness (a secure place) to all gods, Vişhņu granted them heaven. 

193. While he was being worshipped by the groups of immortals (gods), eulogised by great sages and sung about by Gandharvas, he once again resumed the form of the divine Dwarf (Vamana). 

194. Witnessing this great deed, the sages, the expounders of the Brahman, smiled at one another and bowed to the Supreme Person (Purushottama). 

195. Lord Vișhnu, the Soul abiding in all living beings, who had assumed the state of a Dwarf (Vamana) fascinated the entire world and repaired to forest for performing penance. 

196. Of such sanctifying power is the goddess Gangā who originated from Vișhnu’s feet. By merely remembering her, one is liberated from all sins. 

197. Whoever reads or listens to this narrative of the glory of the Gangā, in a temple or on the banks of the river, shall obtain the fruit of the performance of a horse-sacrifice (Ašhvamedha).