SRIMAD BHAGAVATAM: CANTO 8

(1) S'rî S'uka said: 'When He thus heard the very pleasing words of loyalty to the dharma from the son of Virocana, praised the Supreme Lord him, satisfied as He was, with the following words. (2) The Supreme Lord said: 'The like of what you say, o Lord of Man, is very true, befits the dynasty, is in accord with the dharma and answers to your good name; it proves the authority of the Bhrigu-brahmins and constitutes the standard of your grandfather, the oldest and most peaceful one [Prahlâda]. (3) In this dynasty has indeed no one been a poorminded miser; unto the brahmins none has denied what was promised or forsaken the charity. (4) By the impeccable reputation of Prahlâda, who is like a clear moon in the sky, o ruler, are there in your dynasty no such low-minded kings found who refuse to commit themselves in the holy places or on the battlefield not responding to the requests of the servants in question. (5) In this dynasty was born Hiranyâksha who, alone wandering this earth to conquer its directions with his club, couldn't find a hero equal to him. (6) Vishnu who [as a boar] with great difficulty had defeated him who He found on His way when He delivered the world, was, after He had been victorious, constantly reminding Himself of how powerful and capable Hiranyâksha had been [see 3.17-19]! (7) After his brother Hiranyakas'ipu heard how he had been killed, went he very angry for the Lord His abode to put an end to the One who had finished his brother [see 7.3]. (8) Observing closely how he like death personified came after Him with the trident in his hand thought He, the Knower of Time, Lord Vishnu, the Chief of the Mystics: (9) 'Wheresoever I go will this one, like he was the death of each, go likewise; therefore will I enter his heart since he only looks outside of himself.' (10) This way decided He greatly concerned, invisible in His subtle body, to enter via his breath, through the nostril, the body of that enemy of malicious pursuit, o King of the Asuras. (11) He, scouring His abode, found it empty not spotting Him and in rage he cried out loud in all directions over the surface of the earth and in outer space, in the sky, the caves and the oceans; despite of all his power could he, searching for Vishnu, not get to see Him. (12) Not finding Him he said: 'I searched the whole universe for Him who killed my brother, He must have gone to the place from where no one returns.' (13) Normally persists the ego-inspired enmity, an anger which has its basis in ignorance, with physical-minded people not beyond the death [of an adversary]. (14) Your father [Virocana], the son of Prahlâda, gave requested by the gods, despite of the fact that he knew that they had dressed up as brahmins, his life to them out of his own affinity with the twiceborn. (15) Your good self also performed to the dharma that was established by the householders, the brahmins, your forefathers, the great heroes and others highly elevated and famous. (16) From such a person, from Your Majesty, I ask a little bit of land; from him who can be of munificent charity I ask three footsteps of land, o King of the Daityas, to the measure of My foot. (17) There is nothing else I desire from you, o King so generous, o master of the universe, may the one of learning not suffer any want and receive from donations as much as he needs.'

(18) S'rî Bali said: 'Alas o brahmin scion, Your words are welcome to the learned and elderly, but as a boy not intent on taxing for Your self-interest are You not aware of what it all takes. (19) It is for him who propitiates with sweet words me, the one and only master of all the world, not very intelligent to ask for three steps, when I can give an entire continent! (20) No one who once has approached me deserves it to beg again and therefore, o small brahmacârî, take from me according Your desire whatever suits Your needs.'

(21) The Supreme Lord said: 'All the possible sense objects taken together that within these three worlds could please one, are incapable of satisfying the man who has no control over his senses, o King [see also 5.5: 4]. (22) He who has not enough with three steps won't be happy with a whole continent of nine lands either, nor with the desire to take hold of all the seven continents. (23) We have heard that Prithu, Gaya and such royal rulers over all the seven continents, following this course couldn't reach the end of the fulfillment of their ambitions and desires. (24) With that what by the grace of God is acquired according one's destiny should one be content; for someone dissatisfied not in control with himself is there no happiness, not even if he has obtained the three worlds [see also 7.6: 3-5, 5.5: 1 and B.G. 6: 20-23]. (25) To be discontent with the money and the sensual pleasures is the cause of the continuation of someone's materially determined existence [of repeatedly dying and starting all over again], but he who is satisfied with what was achieved by destiny, applies for liberation. (26) The effulgence of the brahmin increases when he is satisfied with what was obtained by providence, but decreases with his dissatisfaction the way a fire is extinguished with water. (27) For that reason do I ask you, so munificent as a benefactor, for three steps of land, for I have met My purpose perfectly with the single achievement of what is necessary.'

(28) S'rî S'uka said: 'Thus addressed said Bali with a smile: 'Now take from me as You like', and in order to give Him the land took he his waterpot [so as to confirm ritually with the water in his hand his promise]. (29) S'ukrâcârya, the greatest expert in these matters who had guessed what Vishnu's plan was, then addressed his disciple, the asura lord who was about to deliver the land to Vishnu.'

(30) S'rî S'ukrâcârya said: 'This one here is directly the Supreme Lord Vishnu, o son of Virocana, in His full glory born from Kas'yapa and Aditi to operate to the interest of the godly. (31) What you promised is, I think, at odds, you have no idea, it won't do you any good; what you have negotiated constitutes a great threat to the Daityas! (32) He, impersonating as a human child, is the Lord teaching you a lesson; He'll snatch all the material beauty and riches, power and repute away from you to give it to your enemy [Indra, see also 7.10]. (33) With the three steps He'll seize all the worlds gradually expanding to the universal form - how can you maintain yourselves after having given everything away to Vishnu, o fool! (34) One after the other will He with one step take the earth, with the second step occupy outer space and in the ether expand to His greatest and where would He then make his third step? (35) You'll be in hell forever I think, as that's what indeed happens to people who can't keep their promise; for you are of the type that no way is capable of living up to the expectations he created. (36) The saintly are not in favor of the charity that endangers one's livelihood, for it is because of one's capacity to maintain oneself that one finds the charity, sacrifice, austerity and fruitive activity in this world. (37) When one divides one's earnings over the five objectives of the religion, one's success, one's upkeep, one's pleasure and one's family, can one be happy in this world and in the next. (38) Listen, in this regard [concerning your promise] is the truth by the many [Rig-] veda [Bahvrica-s'ruti] prayers for the gods and the creation that I have expressed, o best of the Asuras, preceded by the word om [AUM, 'yes', 'so be it'] and of that which has been said that was not preceded thus one speaks as the non-eternal [the relative, illusory or untrue, see also B.G 17: 24, 9: 17 and 8: 13]. (39) One should understand that the factual truth, as stated by the Vedas, says that flowers and fruits are there from the tree that is the body, but that from the untrue of the root of a dead tree there is no chance for them [compare B.G. 8: 6]. (40) It suffers no doubt that the same way as with a tree that uprooted falls and dries up, the temporal body immediately is lost and dried out [when one doesn't care for that temporal root*]. (41) That syllable of om thus uttered is what separates one, frees one and forms the counterpart [to one's wealth], a person is thus freed from that what is proposed [is sacrificed] in relation to its expression; anything given in charity to the needy therewith uttering om will thus not serve the satisfaction of one's senses or one's self-realization. (42) Do therefore not entirely accede to that drawing of your compassion nor be fully [committed] to speaking untruthfully [that you couldn't spare]; thus no one can say you are of illusion, that you would be someone who is reprehensible being dead alive. (43) It is no falsity [you see] nor an abomination to charm a woman, to jest or to marry, to make a living or to protect the cows and the brahminical in times of danger against violence.'

S'rî S'uka said: 'When He thus heard the very pleasing words of loyalty to the dharma from the son of Virocana, praised the Supreme Lord him, satisfied as He was, with the following words.

S'ukadeva Gosvâmî continued: When the Supreme Personality of Godhead, Vâmanadeva, heard Bali Mahârâja speaking in this pleasing way, He was very satisfied, for Bali Mahârâja had spoken in terms of religious principles. Thus the Lord began to praise him. (Vedabase)

Text 2

The Supreme Lord said: 'The like of what you say, o Lord of Man, is very true, befits the dynasty, is in accord with the dharma and answers to your good name; it proves the authority of the Bhrigu-brahmins and constitutes the standard of your grandfather, the oldest and most peaceful one [Prahlâda].

The Supreme Personality of Godhead said: O King, you are indeed exalted because your present advisors are the brâhmanas who are descendants of Bhrigu and because your instructor for your future life is your grandfather, the peaceful and venerable Prahlâda Mahârâja. Your statements are very true, and they completely agree with religious etiquette. They are in keeping with the behavior of your family, and they enhance your reputation. (Vedabase)

Text 3

In this dynasty has indeed no one been a poorminded miser; unto the brahmins none has denied what was promised or forsaken the charity.

I know that even until now, no one taking birth in your family has been poor-minded or miserly. No one has refused to give charity to brâhmanas, nor after promising to give charity has anyone failed to fulfill his promise. (Vedabase)

Text 4

By the impeccable reputation of Prahlâda, who is like a clear moon in the sky, o ruler, are there in your dynasty no such low-minded kings found who refuse to commit themselves in the holy places or on the battlefield not responding to the requests of the servants in question.

O King Bali, never in your dynasty has the low-minded King been born who upon being requested has refused charity to brâhmanas in holy places or a fight to kshatriyas on a battlefield. And your dynasty is even more glorious due to the presence of Prahlâda Mahârâja, who is like the beautiful moon in the sky. (Vedabase)

Text 5

In this dynasty was born Hiranyâksha who, alone wandering this earth to conquer its directions with his club, couldn't find a hero equal to him.

It was in your dynasty that Hiranyâksha was born. Carrying only his own club, he wandered the globe alone, without assistance, to conquer all directions, and no hero he met could rival him. (Vedabase)

Text 6

Vishnu who [as a boar] with great difficulty had defeated him who He found on His way when He delivered the world, was, after He had been victorious, constantly reminding Himself of how powerful and capable Hiranyâksha had been [see 3.17-19]!

When delivering the earth from the Garbhodaka Sea, Lord Vishnu, in His incarnation as a boar, killed Hiranyâksha, who had appeared before Him. The fight was severe, and the Lord killed Hiranyâksha with great difficulty. Later, as the Lord thought about the uncommon prowess of Hiranyâksha, He felt Himself victorious indeed. (Vedabase)

Text 7

After his brother Hiranyakas'ipu heard how he had been killed, went he very angry for the Lord His abode to put an end to the One who had finished his brother [see 7.3].

When Hiranyakas'ipu heard the news of his brother's being killed, with great anger he went to the residence of Vishnu, the killer of his brother, wanting to kill Lord Vishnu. (Vedabase)

Text 8

Observing closely how he like death personified came after Him with the trident in his hand thought He, the Knower of Time, Lord Vishnu, the Chief of the Mystics:

Seeing Hiranyakas'ipu coming forward bearing a trident in his hand like personified death, Lord Vishnu, the best of all mystics and the knower of the progress of time, thought as follows. (Vedabase)

Text 9

'Wheresoever I go will this one, like he was the death of each, go likewise; therefore will I enter his heart since he only looks outside of himself.'

Wheresoever I go, Hiranyakas'ipu will follow Me, as death follows all living entities. Therefore it is better for Me to enter the core of his heart, for then, because of his power to see only externally, he will not see Me. (Vedabase)

Text 10

This way decided He greatly concerned, invisible in His subtle body, to enter via his breath, through the nostril, the body of that enemy of malicious pursuit, o King of the Asuras.

Lord Vâmanadeva continued: O King of the demons, after Lord Vishnu made this decision, He entered the body of His enemy Hiranyakas'ipu, who was running after Him with great force. In a subtle body inconceivable to Hiranyakas'ipu, Lord Vishnu, who was in great anxiety, entered Hiranyakas'ipu's nostril along with his breath. (Vedabase)

Text 11

He, scouring His abode, found it empty not spotting Him and in rage he cried out loud in all directions over the surface of the earth and in outer space, in the sky, the caves and the oceans; despite of all his power could he, searching for Vishnu, not get to see Him.

Upon seeing that the residence of Lord Vishnu was vacant, Hiranyakas'ipu began searching for Lord Vishnu everywhere. Angry at not seeing Him, Hiranyakas'ipu screamed loudly and searched the entire universe, including the surface of the earth, the higher planetary systems, all directions and all the caves and oceans. But Hiranyakas'ipu, the greatest hero, did not see Vishnu anywhere. (Vedabase)

Text 12

Not finding Him he said: 'I searched the whole universe for Him who killed my brother, He must have gone to the place from where no one returns.'

Unable to see Him, Hiranyakas'ipu said, "I have searched the entire universe, but I could not find Vishnu, who has killed my brother. Therefore, He must certainly have gone to that place from which no one returns. [In other words, He must now be dead.]" (Vedabase)

Text 13

Normally persists the ego-inspired enmity, an anger which has its basis in ignorance, with physical-minded people not beyond the death [of an adversary].

Hiranyakas'ipu's anger against Lord Vishnu persisted until his death. Other people in the bodily concept of life maintain anger only because of false ego and the great influence of ignorance. (Vedabase)

Text 14

Your father [Virocana], the son of Prahlâda, gave requested by the gods, despite of the fact that he knew that they had dressed up as brahmins, his life to them out of his own affinity with the twiceborn.

Your father, Virocana, the son of Mahârâja Prahlâda, was very affectionate toward brâhmanas. Although he knew very well that it was the demigods who had come to him in the dress of brâhmanas, at their request he delivered to them the duration of his life. (Vedabase)

Text 15

Your good self also performed to the dharma that was established by the householders, the brahmins, your forefathers, the great heroes and others highly elevated and famous.

You also have observed the principles followed by great personalities who are householder brâhmanas, by your forefathers and by great heroes who are extremely famous for their exalted activities. (Vedabase)

Text 16

From such a person, from Your Majesty, I ask a little bit of land; from him who can be of munificent charity I ask three footsteps of land, o King of the Daityas, to the measure of My foot.

O King of the Daityas, from Your Majesty, who come from such a noble family and who are able to give charity munificently, I ask only three paces of land, to the measurement of My steps. (Vedabase)

Text 17

There is nothing else I desire from you, o King so generous, o master of the universe, may the one of learning not suffer any want and receive from donations as much as he needs.'

O King, controller of the entire universe, although you are very munificent and are able to give Me as much land as I want, I do not want anything from you that is unnecessary. If a learned brâhmana takes charity from others only according to his needs, he does not become entangled in sinful activities. (Vedabase)

Text 18:

S'rî Bali said: 'Alas o brahmin scion, Your words are welcome to the learned and elderly, but as a boy not intent on taxing for Your self-interest are You not aware of what it all takes.

Bali Mahârâja said: O son of a brâhmana, Your instructions are as good as those of learned and elderly persons. Nonetheless, You are a boy, and Your intelligence is insufficient. Thus You are not very prudent in regard to Your self-interest. (Vedabase)

Text 19:

It is for him who propitiates with sweet words me, the one and only master of all the world, not very intelligent to ask for three steps, when I can give an entire continent!

I am able to give You an entire island because I am the proprietor of the three divisions of the universe. You have come to take something from me and have pleased me by Your sweet words, but You are asking only three paces of land. Therefore You are not very intelligent. (Vedabase)

Text 20:

No one who once has approached me deserves it to beg again and therefore, o small brahmacârî, take from me according Your desire whatever suits Your needs.'

O small boy, one who approaches me to beg something should not have to ask anything more, anywhere. Therefore, if You wish, You may ask from me as much land as will suffice to maintain You according to Your needs. (Vedabase)

Text 21:

The Supreme Lord said: 'All the possible sense objects taken together that within these three worlds could please one, are incapable of satisfying the man who has no control over his senses, o King [see also 5.5: 4].

The Personality of Godhead said: O my dear King, even the entirety of whatever there may be within the three worlds to satisfy one's senses cannot satisfy a person whose senses are uncontrolled. (Vedabase)

Text 22:

He who has not enough with three steps won't be happy with a whole continent of nine lands either, nor with the desire to take hold of all the seven continents.

If I were not satisfied with three paces of land, then surely I would not be satisfied even with possessing one of the seven islands, consisting of nine varshas. Even if I possessed one island, I would hope to get others. (Vedabase)

Text 23:

We have heard that Prithu, Gaya and such royal rulers over all the seven continents, following this course couldn't reach the end of the fulfillment of their ambitions and desires.

We have heard that although powerful kings like Mahârâja Prithu and Mahârâja Gaya achieved proprietorship over the seven dvîpas, they could not achieve satisfaction or find the end of their ambitions. (Vedabase)

Text 24:

With that what by the grace of God is acquired according one's destiny should one be content; for someone dissatisfied not in control with himself is there no happiness, not even if he has obtained the three worlds [see also 7.6: 3-5, 5.5: 1 and B.G. 6: 20-23].

One should be satisfied with whatever he achieves by his previous destiny, for discontent can never bring happiness. A person who is not self-controlled will not be happy even with possessing the three worlds. (Vedabase)

Text 25:

To be discontent with the money and the sensual pleasures is the cause of the continuation of someone's materially determined existence [of repeatedly dying and starting all over again], but he who is satisfied with what was achieved by destiny, applies for liberation.

Material existence causes discontent in regard to fulfilling one's lusty desires and achieving more and more money. This is the cause for the continuation of material life, which is full of repeated birth and death. But one who is satisfied by that which is obtained by destiny is fit for liberation from this material existence. (Vedabase)

Text 26:

The effulgence of the brahmin increases when he is satisfied with what was obtained by providence, but decreases with his dissatisfaction the way a fire is extinguished with water.

A brâhmana who is satisfied with whatever is providentially obtained is increasingly enlightened with spiritual power, but the spiritual potency of a dissatisfied brâhmana decreases, as fire diminishes in potency when water is sprinkled upon it. (Vedabase)

Text 27:

For that reason do I ask you, so munificent as a benefactor, for three steps of land, for I have met My purpose perfectly with the single achievement of what is necessary.'

Therefore, O King, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to receive that which is absolutely needed. (Vedabase)

Text 28:

S'rî S'uka said: 'Thus addressed said Bali with a smile: 'Now take from me as You like', and in order to give Him the land took he his waterpot [so as to confirm ritually with the water in his hand his promise].

S'ukadeva Gosvâmî continued: When the Supreme Personality of Godhead had thus spoken to Bali Mahârâja, Bali smiled and told Him, "All right. Take whatever You like." To confirm his promise to give Vâmanadeva the desired land, he then took up his waterpot. (Vedabase)

Text 29:

S'ukrâcârya, the greatest expert in these matters who had guessed what Vishnu's plan was, then addressed his disciple, the asura lord who was about to deliver the land to Vishnu.'

Understanding Lord Vishnu's purpose, S'ukrâcârya, the best of the learned, immediately spoke as follows to his disciple, who was about to offer everything to Lord Vâmanadeva. (Vedabase)

Text 30:

S'rî S'ukrâcârya said: 'This one here is directly the Supreme Lord Vishnu, o son of Virocana, in His full glory born from Kas'yapa and Aditi to operate to the interest of the godly.

S'ukrâcârya said: O son of Virocana, this brahmacârî in the form of a dwarf is directly the imperishable Supreme Personality of Godhead, Vishnu. Accepting Kas'yapa Muni as His father and Aditi as His mother, He has now appeared in order to fulfill the interests of the demigods. (Vedabase)

Text 31:

What you promised is, I think, at odds, you have no idea, it won't do you any good; what you have negotiated constitutes a great threat to the Daityas!

You do not know what a dangerous position you have accepted by promising to give Him land. I do not think that this promise is good for you. It will bring great harm to the demons. (Vedabase)

Text 32:

He, impersonating as a human child, is the Lord teaching you a lesson; He'll snatch all the material beauty and riches, power and repute away from you to give it to your enemy [Indra, see also 7.10].

This person falsely appearing as a brahmacârî is actually the Supreme Personality of Godhead, Hari, who has come in this form to take away all your land, wealth, beauty, power, fame and education. After taking everything from you, He will deliver it to Indra, your enemy. (Vedabase)

Text 33:

With the three steps He'll seize all the worlds gradually expanding to the universal form - how can you maintain yourselves after having given everything away to Vishnu, o fool!

You have promised to give Him three steps of land in charity, but when you give it He will occupy the three worlds. You are a rascal! You do not know what a great mistake you have made. After giving everything to Lord Vishnu, you will have no means of livelihood. How then shall you live? (Vedabase)

Text 34:

One after the other will He with one step take the earth, with the second step occupy outer space and in the ether expand to His greatest and where would He then make his third step?

Vâmanadeva will first occupy the three worlds with one step, then He will take His second step and occupy everything in outer space, and then He will expand His universal body to occupy everything. Where will you offer Him the third step? (Vedabase)

Text 35:

You'll be in hell forever I think, as that's what indeed happens to people who can't keep their promise; for you are of the type that no way is capable of living up to the expectations he created.

You will certainly be unable to fulfill your promise, and I think that because of this inability your eternal residence will be in hell. (Vedabase)

Text 36:

The saintly are not in favor of the charity that endangers one's livelihood, for it is because of one's capacity to maintain oneself that one finds the charity, sacrifice, austerity and fruitive activity in this world.

Learned scholars do not praise that charity which endangers one's own livelihood. Charity, sacrifice, austerity and fruitive activities are possible for one who is competent to earn his livelihood properly. [They are not possible for one who cannot maintain himself.] (Vedabase)

Text 37:

When one divides one's earnings over the five objectives of the religion, one's success, one's upkeep, one's pleasure and one's family, can one be happy in this world and in the next.

Therefore one who is in full knowledge should divide his accumulated wealth in five parts - for religion, for reputation, for opulence, for sense gratification and for the maintenance of his family members. Such a person is happy in this world and in the next. (Vedabase)

Text 38:

Listen, in this regard [concerning your promise] is the truth by the many [Rig-] veda [Bahvrica-s'ruti] prayers for the gods and the creation that I have sung, o best of the Asuras, preceded by the word om [AUM, 'yes', 'so be it'] and of that which has been said that was not preceded thus one speaks as the non-eternal [the relative, illusory or untrue, see also B.G 17: 24, 9: 17 and 8: 13].

One might argue that since you have already promised, how can you refuse? O best of the demons, just take from me the evidence of the Bahvrica-s'ruti, which says that a promise is truthful preceded by the word om and untruthful if not. (Vedabase)

Text 39:

One should understand that the factual truth, as stated by the Vedas, says that flowers and fruits are there from the tree that is the body, but that from the untrue of the root of a dead tree there is no chance for them [compare B.G. 8: 6].

The Vedas enjoin that the factual result of the tree of the body is the good fruits and flowers derived from it. But if the bodily tree does not exist, there is no possibility of factual fruits and flowers. Even if the body is based on untruth, there cannot be factual fruits and flowers without the help of the bodily tree. (Vedabase)

Text 40:

It suffers no doubt that, like a tree that uprooted falls and dries up, the same way the temporal body immediately is lost and dried out [when one doesn't care for that temporal root*].

When a tree is uprooted it immediately falls down and begins to dry up. Similarly, if one doesn't take care of the body, which is supposed to be untruth - in other words, if the untruth is uprooted - the body undoubtedly becomes dry. (Vedabase)

Text 41:

That syllable of om thus uttered is what separates one, frees one and forms the counterpart [to one's wealth], a person is thus freed from that what is proposed [is sacrificed] in relation to its expression; anything given in charity to the needy therewith uttering om will thus not serve the satisfaction of one's senses or one's self-realization.

The utterance of the word om signifies separation from one's monetary assets. In other words, by uttering this word one becomes free from attachment to money because his money is taken away from him. To be without money is not very satisfactory, for in that position one cannot fulfill one's desires. In other words, by using the word om one becomes poverty-stricken. Especially when one gives charity to a poor man or beggar, one remains unfulfilled in self-realization and in sense gratification. (Vedabase)

Text 42:

Do therefore not entirely accede to that drawing of your compassion nor be fully [committed] to speaking untruthfully [that you couldn't spare]; thus no one can say you are of illusion, that you would be someone who is reprehensible being dead alive.

Therefore, the safe course is to say no. Although it is a falsehood, it protects one completely, it draws the compassion of others toward oneself, and it gives one full facility to collect money from others for oneself. Nonetheless, if one always pleads that he has nothing, he is condemned, for he is a dead body while living, or while still breathing he should be killed. (Vedabase)

Text 43:

It is no falsity [you see] nor an abomination to charm a woman, to jest or to marry, to make a living or to protect the cows and the brahminical in times of danger against violence.'

In flattering a woman to bring her under control, in joking, in a marriage ceremony, in earning one's livelihood, when one's life is in danger, in protecting cows and brahminical culture, or in protecting a person from an enemy's hand, falsity is never condemned. (Vedabase)

*: The temporal body is there for eternal things. S'rîla Rupa Gosvâmî says: "One who rejects things without knowledge of their relationship to Krishna is incomplete in his renunciation." (Bhakti-rasâmrita-sindhu 1.2.66)