बलि

यन्त्रोपारोपितकोशांशः

कल्पद्रुमः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

बलिः, पुं, (बल्यते दीयते इति । बल दाने + “सर्व्व- धातुभ्य इन् ।” उणा० ४ । ११७ । इतीन् ।) करः । राजग्राह्यो भागः । (यथा, मनुः । ७ । ८० । “सांवत्सरिकमाप्तैश्च राष्ट्रादाहारयेद्बलिम् ॥” “राजा शक्तैरमात्यैर्वर्षग्राह्यं धान्यादिभाग- मानयेत् ।” इति कुल्लूकभट्टः ॥) उपहारः । पूजासामग्री । इत्यमरभरतौ ॥ (यथा, मार्क- ण्डेये । ९३ । ८ । “ददतुस्तौ बलिञ्चैव निजगात्रासृगुक्षितौ ॥”) चामरदण्डः । बलिवैश्वनामकपञ्चमहायज्ञान्त- र्गतभूतयज्ञः । इति हेमचन्द्रः । ३ । ४८६ ॥ (गृहस्थो हि पञ्चसूनापापेन प्रतिदिनं संबध्यते । तन्निष्कृ- त्यर्थं प्रत्यहं पञ्च महायज्ञाः कर्त्तव्याः । यथाह मनुः । ३ । ६८ -- ७१ । “पञ्चसूना गृहस्थस्य चुल्ली पेषण्युपस्करः । कण्डनी चोदकुम्भश्च बध्यते यास्तु वाहयन् ॥ तासां क्रमेण सर्व्वासां निष्कृत्यर्थं महर्षिभिः । पञ्च कॢप्ता महायज्ञा प्रत्यहं गृहमेधिनाम् ॥ अध्यापनं ब्रह्मयज्ञः पितृयज्ञस्तु तर्पणम् । होमो दैवो बलिर्भौतो नृयज्ञोऽतिथिपूजनम् ॥ पञ्चैतान् यो महायज्ञान् न हापयति शक्तितः । स गृहेऽपि वसन्नित्यं सूनादोषैर्न लिप्यते ॥” “पशुवधस्थानं सूना । सूना इव सूना हिंसा- स्थानगुणयोगात् । चुल्ल्यादयः पञ्च गृहस्थस्य जीवहिंसास्थानानि । चुल्ली उद्बाहनी । पेषणी दृषदुपलात्मिका । उपस्करः गृहोपकरण- कुण्डसंमार्जन्यादिः । कण्डनी उदूखलमूषले । उदकुम्भो जलाधारकलशः ।” इति तट्टीकायां कुल्लूकभट्टः ॥ * ॥ गृहस्थानां बलिरूपभूत- यज्ञस्य प्रतिदिनकर्त्तव्यतया तस्य विस्तृतिरुच्यते । गृहस्थः अनन्यचित्तो देवताध्यानपर एव होमान् कृत्वा प्राच्यादिषु दिक्षु बलिं हरेत् । तत्प्रकरणमाह । प्राच्यां इन्द्राय नमः । इन्द्र- नरकस्वर्गसेवार्थं संसाराय प्रवर्त्तितः । यतस्तत्कर्म्मभोगेन गमनागमनं भवेत् ॥ सत्येन सात्त्वतग्रन्थे स विधिर्नैव शङ्कर ! । प्रवृत्तितो निवृत्तिस्तु यत्रापि सात्त्विकी क्रिया । एवं नानाविधं कर्म्म पशोरालभनादिकम् । कामाशयः फलाकाङ्क्षी कृत्वाज्ञानेन मानवः ॥ पश्चाज्ज्ञानासिना च्छित्त्वा भ्रान्त्याशां तामसीं सदा । यमभीतिहरं भक्त्या यदि गोविन्दमाश्रयेत् ॥” इति पाद्मोत्तरखण्डे । १०४ । १०५ । अध्यायौ ॥

अमरकोशः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

बलि पुं।

भूतयज्ञः

समानार्थक:बलि

2।7।14।1।5

पाठो होमश्चातिथीनां सपर्या तर्पणं बलिः। एते पञ्चमहायज्ञा ब्रह्मयज्ञादिनामकाः॥

पदार्थ-विभागः : , क्रिया

बलि पुं।

बलिः

समानार्थक:भागधेय,कर,बलि

2।8।27।1।4

द्विपाद्यो द्विगुणो दण्डो भागधेयः करो बलिः। घट्टादिदेयं शुल्कोऽस्त्री प्राभृतं तु प्रदेशनम्.।

पदार्थ-विभागः : धनम्

बलि पुं।

उपहारः

समानार्थक:उपायन,उपग्राह्य,उपहार,उपदा,बलि

3।3।195।2।1

स्यात्कुरङ्गेऽपि कमलः प्रावारेऽपि च कम्बलः। करोपहारयोः पुंसि बलिः प्राण्यङ्गजे स्त्रियाम्.।

पदार्थ-विभागः : , द्रव्यम्

बलि स्त्री।

प्राण्यङ्गजम्

समानार्थक:बलि

3।3।195।2।1

स्यात्कुरङ्गेऽपि कमलः प्रावारेऽपि च कम्बलः। करोपहारयोः पुंसि बलिः प्राण्यङ्गजे स्त्रियाम्.।

पदार्थ-विभागः : अवयवः

वाचस्पत्यम्

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

बलि¦ पु॰ बल--इन्।

१ पूजायाम्

२ उपहारे,
“ददतु--स्तौबलिं चैव निजगात्रासृगुक्षितमिति” चण्डी

३ राजग्राह्येअमरः

४ चामरदण्डे, गृहस्थकर्त्तव्यपञ्चयज्ञमध्ये भागे,

५ भूतयज्ञे, हेमच॰।
“बलिकर्म ततः कुर्य्यादिति” स्मृतिः। [Page4563-a+ 38] विरोचनपुत्रे

६ दैत्यभेदे च
“येन बद्धो बलीराजादानवेन्द्रो महावसः” रक्षाबन्धनमन्त्रः।

७ जरयाश्लथचर्मणि स्त्री॰ ङीप्।
“गृहस्यस्तु यदा षश्येत्बलीपलितमात्मनः” इति मनुः।

७ उदरावयवभेदे
“बलि-त्रयं चारु बभार बाला” इति कुमारः।

८ गुह्यस्थे अङ्कु-राकारे मांसपिण्डे, वैद्यकम् अर्शस्शब्दे दृश्यम्।

९ गृ-हदारुभेदे च (पाड) स्त्री॰ स्वार्थे क। बलिका तत्रार्थेअतिबलायाञ्च राजनि॰।

१० ययातिवंश्यसुतपोनृपपुत्रेविष्णु पु॰। दानबभेदकथा भाग॰

४ स्क॰ दृश्या। वैश्वदेवबलिकरणप्रकारः मार्क॰ पु॰ उक्तो यथा।
“ततोऽग्नेस्तर्पणं कुर्य्याद्दद्याच्च बलिमित्यथ। ब्रह्मणेगृहमध्ये तु विश्वदेवेभ्य एव च। धन्वन्तरिं समुद्दिश्यप्रागुदीच्यां बलिं क्षिपेत्। प्राच्यां शक्राय, याम्यायांयमाय बलिमाहरेत्। प्रतीच्यां वरुणायैव सोमायो-त्तरतो बलिम्। दद्याद्धात्रे विधात्रे च बलिं द्वारेगृहस्य च। अर्य्यम्णे च बलिं दद्यात् गृहेभ्यश्च सम-न्ततः। नक्तञ्चरेभ्यो भूतेभ्यो बलिमाकाशतो हरेत्। पितृणां निर्व्यपेच्चैव दक्षिणाभिमुखस्थितः। मृहस्य-स्तत्परो भूत्वा सुसमाहितमानसः। ततस्तोयसुपादायतिष्ठेदाचमनाय वै। स्थामेषु निक्षिपेत् प्राज्ञस्तास्ताउद्दिश्य देवताः। एवं गृहबलिं कृत्वा गृहे मृहपतिःशुचिः। आप्यायनाय भूतानां कुर्य्यादुत्सर्गमादरात्। श्वभ्यञ्च श्वपञ्चभ्यश्च वयोभ्यश्च वपेद्भुवि। वैश्वदेवं हिनामैतत् सायं प्रातरुदाहृतम्”। देवोद्देश्यकबलिविशेषादिकं यथा(
“सायापनिदानेषु ग्राह्याः सर्वसुरस्य तु। प-लिचः कच्छपा ग्राहा नत्स्या नवविधा मृगाः। महिषो गोधिका गावश्छागो बभ्रुश्च शूकरः। खङ्गश्चकष्णसारश्च गोधिका सरभो हरिः। शार्दूलश्च नर-त्वैव रवगात्ररुधिरन्तधा। चण्डिकाभैरवादीनांबलयः परिकीर्त्तिताः। वलिभिः साध्यते मुक्ति-र्बलिभिः साध्यते लणम्। बलिदानेन सततं जयेत् शत्रू-{??}पान्नृपः। मत्स्यानां क{??}पानाल रुधिरैः सततंशिवा। मसैकं तृप्तिवायाति ग्राहैर्मासांस्तु त्रीनथ। गृगाणां शोक्षितैर्देवी नराणामपि शोणितैः। णष्टौ{??}त्ति तृप्तिं कल्पाणदा च सा। नोगोधि-{??}{??}[Page4563-b+ 38] तृप्तिं द्वादशवार्षिकीं। महिषाणाञ्च खड्गानां रुधिरैःशतवार्षिकीम्। तृप्तिमाप्नोति परमां शादू लरुधिरैस्तथा। सिंहस्य सरभस्याथ स्वगात्रस्य च शोणितैः। देवी तृप्ति-मवाप्नोति सहस्रं परिषत्मरान्। मांसैरपि तथा प्रीती-रुधिरैर्यस्य यावती। कृष्णसारमृते खड्गं तथा मत्स्यञ्चरोहितम्। वार्द्धीनसयुगञ्चापि फलं तेषां पृथक्शृणु। कृष्णसारस्य मांसेन तथा खड्गेन चण्डिका। वर्षान् पञ्च शतान्येव तृप्तिमाप्नोति केवलाम्। रोहितस्यतु मत्स्यस्य मांसैवांर्द्धीनसस्य च। तृप्तिमाप्नोतिवर्षाणां शतानि त्रीणि मत्प्रिया। त्रिःपिवंस्त्रीन्द्रिय-क्षीणः श्वेतो वृद्धस्त्वजापतिः। वार्द्धीनसः प्रोच्यतेऽसौहव्ये कव्ये च सत्कृतः। नीलग्रोवो रक्तशीर्षः कृष्ण-पादः सितच्छदः। वार्द्धीनसः स्यात् पक्षीशो मम विष्णोरतिप्रियः।
“मन्त्रपूतं शोणितन्तु पीयूषं जायतेसदा। मस्तकञ्चापि तस्यात्ति मांसञ्चाषि सदा शिवा। तस्मात्तु पूजने दद्याद्बलेः शीर्षञ्च लोहितम्। भोज्येहोमे च मांसानि नियुञ्जीयाद्विचक्षणः। पूजाषु नानमांसानि दद्याद्वै साधकः क्वचित्। ऋते तु लोहितशीर्षममृतं तत्तु जायते। कुष्माण्डमिक्षुदण्डञ्च मद्य-मासंवमेव च। एते बलिसमाः प्रोक्तास्तृप्तौ छागु-समाः सदा। चन्द्रहासेन कत्र्यां वा छेदनं मुख्यमि-ष्यते। दात्रासिधेनुक्रकचसङ्कुलाभिस्तु मध्यमम्। क्षुरक्षुरप्रभल्लेश्चैवाधमं परिकीर्त्तितम्। एम्योऽन्यैःशक्तिपाण्याद्यैर्बलिश्छेद्यः कदापि न। नात्ति देवीबलिं तन्तु दाता मृत्युमवाप्नुयात्। हस्तेन च्छेदयेद्यस्तुप्रोक्षितं साधकः पशुम्। पक्षिणं वा ब्रह्महत्यां सोऽवा-प्नोति मुदुःसहाम्। नामन्त्र्य खड्गन्तु वलिं नियुञ्जीतविचक्षणः। ”
“पशूनां पक्षिणाञ्चापि नराणाञ्च विशे-षतः। स्रियं न दद्यात्तु बलिं दत्त्वा नरकमाप्नुयात्। मङ्घातबलिदानेषु योषितं पशुपक्षिणोः। षलिं दद्या-न्मानुषीन्तु त्यक्त्वा सङ्घातपूजितम्। न त्रिभासीबकान्न्यूनंपशुं दद्यात् शिवावलिम्। न च त्रिपक्षकान्न्यूनं प्रद-द्याद्वै पतत्रिणम्। काणाभ्यङ्गादिदुष्टन्तु न पशु पक्षिण-न्तथा। देञ्चै दद्याद्यथामर्त्यं तथैव पशुपक्षिणौ। किन्नलाङ्गूत्वकर्णादिभग्नदन्तन्तथैन स। भग्नशृङ्गादि-कङ्कापि न दद्यात्तु कदाचन। ” नारं सव्ये शिरो-रक्तं देव्याः सम्यक् निवेदयेत्। कानन्तु बायतो दद्यान्म-हिषं वितरेत् पुरः। पशिसं वागतो द{??}दग्रतो देह[Page4564-a+ 38] शोणितम्। क्रव्यादीनां पशूनान्तु पक्षिणाञ्च शिरोऽसृजम्। यामे निवेदयेन पार्श्व जलजानाञ्च सर्व्वशः। कृष्णसारस्य कूमक खडगस्य शशकस्य च। ग्राहाणा-यध मत्स्यानामग्र एव निवैदयेत्। सिंहस्य दक्षिणेदद्यात् खड्गिनोऽपि च दक्षिणे। पृष्ठदेशे न दद्य नुशिरो वा रुधिर वलेः” कालिपु॰ नानास्थानीयम्।
“बसिदानेन विप्रेन्द्र! दुर्गाप्रीतिर्भवेनृणाम्। हिंसाजन्यञ्चपापञ्च सभते मात्र संशयः। उत्सर्गकर्त्ता दाता च छेत्तासोष्टा च रक्षकः। अग्रपश्चान्निरोद्धा च सप्तैते बधना-गिनः। यो यं हन्ति स तं हन्ति चेति वेदाक्तमेध च। कुर्य्यन्ति वैष्णवीं पूजां वैष्णवास्तेन हेतुना” ब्रह्म॰प्रकृ॰

६१ ।

६२ अ॰। बलिदाननिन्दा यथा
“पार्वत्युवाक्ष। ये ममार्चनमित्युक्त्वा प्राणिहिंसनतक्सराः। तत् पूजनं ममामेध्यं यद्दोषात्तदधोगतिः। मदर्थे शिव कुर्वन्ति तामसा जीवषातनम्। आकल्पकोटि निरये तेषां वासो न संशयः। मम नाम्नाथ वाकज्ञे पशुहत्यां करोति यः। क्वापि तन्निष्कृतिर्नास्तिकुम्भीपाकमवाप्नुयात्। दैवे पैत्रे तथात्मार्थे यःकुर्य्यात् प्राणिहिंसनम्। कल्पकोटिशतं शम्भो! रौरवेस बमेत् ध्रुवम्। यो मोहान् मानसैर्दैहिहत्यां कुर्य्यात्सदाशिव!। एकविंशतिकृत्वः स तत्तद्योनिषु जायते। यस्तु यज्ञे पशून् हत्वा कुर्य्यात् शीणितकर्दमम्। सपचेन्नरके तावद् बावल्लोमानि तस्य वै। हन्ता कर्त्तातथोतमतकर्त्ता धर्त्ता तथैव च। तुल्याभवन्ति सर्वे तेध्रुव नरकगामिनः। ममोद्देशे पशून् हत्वा सरक्तंपात्रमुनसृजेब। यो मूढः स तु पूयोदे वमेद् देव! नमंशवः। देवतान्तरभन्नामव्याजेन स्व{??} तथा। हत्व। जीवास्तती मोहात् नित्यं नरकमाप्नुयात्। यूपे बद्ध्वा पशून् हत्वा यः कुर्य्याद्रक्तकर्दमम्। तेनचेत् प्राप्यते, स्वर्गो नरकं केन गम्यते। उपदेष्टा वथेहन्ता कर्त्ता धर्त्ता च विक्रयी। उत्सर्गकर्त्ता जीवानांसर्वषा नरकं भवेत्। मध्यस्थस्य बधायापि प्राणिनां क्रय-विक्रये। तवा दृष्टुब सूनायां कुम्भीपाकीभवद् ध्रुवम्। स्ववकामाथयो भूत्वा योऽज्ञानेन विमोहितः। हनगन्पात् विवपान् जीवान कर्य्यान्मश्चाम कङ्कर!।{??}{??}तवा{??} यः कुर्य्या-[Page4564-b+ 38] ज्जीवधातनम। मद्व्याजेन पशून् हत्वा यो भक्षेत्सह बन्धुभिः। गद्गात्रसोमसंख्याव्दैरसिपत्रवनेवसेत्। आवयोरन्यदेवानां न। च परकर्मणि। यः संपोष्य पशून् हन्यात् बोऽन्धतामिस्रमाप्नुयात्। पशून् हत्वा तथा त्वां मां योऽर्चयेन्मांसशोणितैः। तावत्तन्नरके वासो यावच्चन्द्रदिवाकरौ। निर्वह्निभस्म-तुल्यं तत् बहुद्रव्येण यत् कृतम्। यस्मिन् यज्ञे प्रभो। शम्भो! जीवहत्या भवेद्ध्रुवम्। यज्ञमारभ्य चेत् शक्तःकुर्य्याद्वै पशुचातनम। स तदाऽधोगतिं गच्छेदितरेषाञ्चका कथा। आवयोः पूजनं मोहाद् ये कुर्य्युर्मांसशोणितैः। पतन्ति कुम्भीपाके ते भवन्ति पशबः पुनः। फलकामास्तुवेदोक्तैः पशोरालभनं मखे। पुनस्तत्तत् फलं भुक्त्वा येकुर्वन्ति पतन्त्य{??}ः। स्वर्गकामोऽश्वमेघं यः करोति निग-माज्ञया। तद्भोगान्ते पतेद्भूयः स जन्मनि भवार्णवे। ये हताः पशवो लोकैरिह स्वार्थेषु कोविदैः। ते परत्र तुतान् हन्युस्तथा खड्गेन शङ्कर। आत्मपुत्रकलत्रादिसु-सम्पत्तिकुलेच्छया। यो दुरात्मा पशून् हन्यात् आत्मा-दीन् घातयेत् स तु”। जानन्ति नो वेद पुराणतत्त्वं येकर्मठाः पण्डितमानयुक्ताः। लोकाधमास्ते नरके पतन्तिकुर्वन्ति मूर्खाः प्रशुघातनञ्चेत्। येऽज्ञानिनो मन्दधियो-ऽकृतार्था भवे पशुं घ्नन्ति न धर्मशास्त्रम्। जानन्ति नाकंनरकं न मुक्तिं गच्छन्ति धोरं नरकं नरास्ते। शुद्धाअकार्ष्णा न विदन्ति शाक्ता न धर्ममार्गं परमार्थतत्त्वम्। पापः न पुण्यं पशुधातका ये पूयोदवासो भवतीहतेषाम्। जीवानुकम्पां न विदन्ति मूढा भ्रान्ताश्च येऽस-त्पथिनोन धर्मम्। स्यार्त्ता भवे प्राणिबधं तु कुर्य्युस्तेयान्ति मर्त्याः खलु रौरवाख्यम्। ततस्तु खलु जन्तूनांघातनं नो करिष्यति। शुद्धात्मा धर्मवान् ज्ञानी प्राणा-न्तेनैव मानवः। यदीच्छेदात्मनः क्षेमं त्यक्त्वाऽज्ञानं तदानरः। जीवान् कानपि नो हन्यात् सङ्कटापन्न एवचेत्। सम्पत्तौ च विपत्तौ वा परलोकेच्छुकः पुमान्। कदाचित् प्राणिनो हत्यां न कुर्य्यात् तत्त्ववित् सुधीः। मानवो यः परत्रेह तर्त्तुमिच्छेत् सदाशिव!। सर्वविष्णु-मयत्वेन न कुर्य्यात् प्राणिनां बधम्। बधाद्रक्षति यामर्त्यो जीवान् तत्त्वज्ञ! धर्मवित्। किं पुण्यं तम्बवक्ष्येऽहंब्रह्माण्ड स तु रजति। यो रक्षेत् पःतमात् शम्भो!जीवमात्रं दयापरः। तष्ण प्रयतमो नित्यं मर्वरणांमरोति सः। एकणिन्रव्येते जीवे त्रैत्वोक्यं तन रा{??}[Page4565-a+ 38] तम्। बतात् शङ्कर! वै येन तस्माद्रक्षन्न घातवत। पशुहिंसाविधिर्यत्र पुराणे निगमे तथा। उक्तो राजस्तभोभ्यां स केवलं मनसापि वा। नरकस्वर्गसेवार्थंसंसाराय प्रवर्त्तितः। तयोस्तत्कर्मभोगेन गमनागमनंभवेत्। सत्येन सात्त्वतग्रन्थे स विधिर्भैव शङ्कर। प्रवृत्तितो निवृत्तिस्तु यत्रापि सात्त्विकी क्रिया। एवंनानाविधं कर्म पशोरालभनादिकम्। कामाशयः फला-काङ्क्षीकृत्वाऽज्ञानेन मानवः। पश्चाज्ज्ञानासिना च्छित्वाभ्रान्त्याशां तामसीं सदा। यमभीतिहरं भक्त्या यदिगोविन्दमाश्रयेत्। ” पाद्मोत्तरखण्डे

१०

४

१०

५ अ॰।

शब्दसागरः

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

बलि¦ m. (-लिः)
1. Tax, royal revenue.
2. An oblation, religious offering in general.
3. The handle of a Chowrie or fly-flapper.
4. Presenta- tion of food to all created beings, one of the five great sacraments of the Hindu religion: it consists in throwing a small parcel of the offering Ghee or rice, or the like, into the open air at the back of the house.
5. The sacrifice of an animal, or raw flesh offered to the goddess DURGA
4.
6. Fragments of food left at an oblation or a meal.
7. An animal, or one which is fit for an oblation.
8. Three- folds of skin at the end of the rectum.
9. A king, and Daitya, also MAHA4BALI, the virtuous sovereign of Maha4balipur, tricked out of the dominion he had obtained over earth and heaven, by VISH- N4U, in the Va4mana or dwarf Avatar, and left in consideration of his merits, the sovereignty of Pa4ta4la, or the infernal regions. f. (-लिः-ली)
1. A wrinkle, skin shrivelled by old age.
2. The fold of skin in stout persons, especially females, upon the upper part of the belly, or between the ensiform cartilage and the navel.
3. The ridge of a thatch. E. बल् to live, or बध् to hurt or kill, ध changed to ल, aff. इन् or इ |

Apte

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

बलिः [baliḥ], [बल्-इन्]

An oblation, a gift or offering (usually religious); नीवारबलिं विलोकयतः Ś.4.21; U.1.5.

The offering of a portion of the daily meal of rice, grain, ghee &c. to all creatures, (also called भूतयज्ञ), one of the five daily Yajñas to be performed by a householder; see Ms.3.67,91; it is usually performed by throwing up into the air, near the housedoor, portions of the daily meal before partaking of it; यासां बलिः सपदि मद्गृहदेहलीनां हंसैश्च सारसगणैश्च विलुप्तपूर्वः Mk.1.9.

Worship, adoration; Rām.2.3. 8; अवचितबलिपुष्पा वेदिसंमार्गदक्षा Ku.1.6; Me.57; अव- चितानि बलिकर्मपर्याप्तानि पुष्पाणि Ś.4.

Fragments of food left at a meal.

A victim offered to a deity.

A tax, tribute, impost; also 'religious tax'; (cf. सीता, भागो, बलिः, करो......च राष्ट्रम्); Kau. A.2.6.24; प्रजानामेव भूत्यर्थं स ताभ्यो बलिमग्रहीत् R.1.18; Ms.7.8;8.37; प्रजिघाय बलिं तथा Śiva B.29.42; न चाजिहीर्षीद् बलिमप्रवृत्तम् Bu. Ch.2.44.

The handle of a chowrie.

N. of a celebrated demon; येन बद्धो बली राजा दानवेन्द्रो महाबलः Rakṣābandhanamantra. [He was a son of Virochana, the son of Prahlāda. He was a very powerful demon and oppressed the gods very much. They, therefore, prayed to Viṣṇu for succour, who descended on earth as a son of Kaśyapa and Aditi in the form of a dwarf. He assumed the dress of a mendicant, and having gone to Bali prayed him to give him as much earth as he could cover in three steps. Bali, who was noted for his liberality, unhesitatingly acceded to this apparently simple request. But the dwarf soon assumed a mighty form, and began to measure the three steps. The first step covered the earth, the second the heavens; and not knowing where to place the third, he planted it on the head of Bali and sent him and all his legions to the Pātāla and allowed him to be its ruler. Thus the universe was once more restored to the rule of Indra; cf. छलयसि विक्रमणे बलिमद्भुतवामन Gīt. 1; R.7.35; Me.59. Viṣṇu is said to still guard his door in Pātāla. He is one of the seven Chirajivins; cf. चिरजीविन्]. -लिः f.

A fold, wrinkle &c. (usually written वलि q. v.).

The fold of skin in stout persons or females.

The ridge of a thatched roof.-Comp. -करः a.

paying tribute.

offering sacrifices.

producing wrinkles. -करम्भः a sacrificial cake. -कर्मन् n.

offering oblations to all creatures.

the act of worshipping.

payment of tribute.-क्रिया a line on the forehead; नतभ्रुवो मण्डयति स्म विग्रहे बलिक्रिया चातिलकं तदास्पदम् Ki.8.52.

दानम् presentation of an offering to a deity.

offering oblations to all creatures. -द्विष्, -ध्वंसिन् m. an epithet of Viṣṇu.-नन्दनः, -पुत्रः, -सुतः epithets of Bāṇa, the son of Bali.-पुष्टः a crow; भ्रमेण द्रष्टुं बलिपुष्टलोकः समापतत्याशु तमिस्ररूपः Rām. Ch.6.25. -प्रियः the Lodhra tree. -बन्धनः an epithet of Viṣṇu. -भुज् m.

a crow; अहो अधर्मः पालानां पीव्नां बलिभुजामिव Bhāg.1.18.33.

a sparrow.

a crane.-भृत् a. tributary. -भोजः, -भोजनः a crow; द्वितीयो बलिभोजानां (पन्थाः) Rām.4.58.25. -मन्दिरम्, -वेश्मन्, -सद्मन् n. the lower regions, the abode of Bali. -मुखः a monkey. -विधानम् the offering of an oblation.-व्याकुल a. engaged in worship or in offering oblations to all creatures; आलोके ते निपतति पुरा सा बलिव्याकुला वा Me.87. -षड्भागः the sixth part as a tribute; अरक्षितारं राजानं बलिषड्भागहारिणम् Ms.8.38. -हन् m. an epithet of Viṣṇu. -हरणम् an offering of oblations to all creatures. -होमः the offering of oblations.

Monier-Williams

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

बलि m. (perhaps fr. भृ)tribute , offering , gift , oblation (in later language always with हृ) RV. etc.

बलि m. tax , impost , royal revenue Br. Mn. MBh. etc.

बलि m. any offering or propitiatory oblation ( esp. an offering of portions of food , such as grain , rice etc. , to certain gods , semi-divine beings , household divinities , spirits , men , birds , other animals and all creatures including even lifeless objects ; it is made before the daily meal by arranging portions of food in a circle or by throwing them into the air outside the house or into the sacred fire ; it is also called भूत-यज्ञand was one of the 5 महा-यज्ञस्, or great devotional acts ; See. RTL. 411 , 421 ) Gr2S3rS. Mn. esp. iii , 69 , 71 MBh. etc. (often ifc. with the object , the receiver , the time , or the place of the offering)

बलि m. fragments of food at a meal W.

बलि m. a victim (often a goat or buffalo) offered to दुर्गाMW.

बलि m. the handle of a chowrie or fly-flapper Megh.

बलि m. N. of a दैत्य(son of विरोचन; priding himself on his empire over the three worlds , he was humiliated by विष्णु, who appeared before him in the form of a वामनor dwarf. son of कश्यपand अदितिand younger brother of इन्द्र, and obtained from him the promise of as much land as he could pace in three steps , whereupon the dwarf expanding himself deprived him of heaven and earth in two steps , but left him the sovereignty of पातालor the lower regions) MBh. Pur. etc. (See. IW. 328 )

बलि m. N. of इन्द्रin the 8th मन्व्-अन्तरPur.

बलि m. of a मुनिMBh.

बलि m. of a king ib. Pan5cat.

बलि m. of a son of सु-तपस्Hariv. Pur. (See. वलि).

Purana index

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

(I)--a tax payable to the king for the protcction given. भा. I. १३. ४०-41; Br. II. ३१. ४८.

(II)--(बलिविङ्ध्य ब्र्। प्।) a son of Raivata Manu. भा. VIII. 5. 2.

(III)--a son of Sutapa (Hema-वा। प्।) wife सुदेष्ना; a great yogin; had five क्षेत्रज sons by sage दीर्- ghatamas; these were अङ्ग, वङ्ग, Suhma, पुण्ड्र and Kalinga; they were also his kingdoms; these together were called बालेय Brahmanas. Bali got a great many boons from ब्रह्मा. भा. IX. २३. 4-5; Br. III. ७४. २५-100; IV. ३३. ३७; M. ४८. २३-28, ५८, ६८-78; वा. ९९. २७-34; Vi. IV. १८. १२-13.

(V)--a son of Virocana and the grandson of Prah- लाद; फलकम्:F1:  भा. V. २४. १८; VI. १८. १६, १७; X. [५१ (v) 1]; VIII. 6. २७; २०. १६; X. ६२. 2-3; Br. III. 5. ३१-4; ७२. 9; M. 6. १०; वा. ६७. ८२-85; Vi. I. २१. 1-2.फलकम्:/F married विन्द्यावली and अशना; had one hundred sons of whom बाण was the eldest; all of them were kings; king of the Asuras; फलकम्:F1:  भा. V. २४. १८; VI. १८. १६, १७; X. [५१ (v) 1]; VIII. 6. २७; २०. १६; X. ६२. 2-3; Br. III. 5. ३१-4; ७२. 9; M. 6. १०; वा. ६७. ८२-85; Vi. I. २१. 1-2.फलकम्:/F other chief sons were कुम्भनाभ, Garda- भाक्ष, and कुशि; two daughters were शकुनी and पूतना; फलकम्:F1:  भा. V. २४. १८; VI. १८. १६, १७; X. [५१ (v) 1]; VIII. 6. २७; २०. १६; X. ६२. 2-3; Br. III. 5. ३१-4; ७२. 9; M. 6. १०; वा. ६७. ८२-85; Vi. I. २१. 1-2.फलकम्:/F carried away the crown of Hari inlaid with gems; was pur- sued by the warder of the city, गरुड who recovered it after a fight. फलकम्:F2:  भा. X. [५३ (v) 8-१२]; M. ४७. ३६, ५७-9, ७२, २४०.फलकम्:/F Indra on the advice of Hari-Ajita sought an alliance with him and it was concluded; they also agreed to churn the ocean in a co-operative spirit; got exhausted in the अमृतमथन; appropriated उच्चैश्रवस् which came out of the अमृतमथन; in the देवासुर war following the अमृतमथन, Bali became the commander and was riding in an aerial car with the Asuras; finding it difficult to fight Indra and the Gods openly he took to illusory methods by resorting to creating fire, storms, rains, etc.; encouraged by Hari's presence, Indra again called him to battle and Bali fell down unconscious after a strenuous fight; taken to Asta- giri where by सञ्जीविनि Vidya1, शुक्र brought him back to life; the भृगु Brahmanas aided him in the completion of his विश्वजित् sacrifice and anointed him with महाभिषेक; receiving gifts from all quarters Bali marched to the city of Indra on a chariot given by भृगु and besieged it; on Indra and the Gods vacating the city on the advice of बृहस्पति, Bali took possession of it and performed १०० As4vamedhas with the aid of the भृगु Brahmanas; फलकम्:F3:  भा. VIII. 6. २७-33; 7. १४; 8. 3; १०. १६-52; ११. 2-१२, ४६-8; १३. १२; १५. 3-११, २३, ३३-4.फलकम्:/F once Bali was engaged in performing the अश्वमेध in the भृगुकच्छ on the northern bank of the नर्मदा. Tither came the वामन Hari in the form of a dwarf and ब्रह्मचारिन्, whom Bali welcomed and requested to accept some gift; pleased with his speech वामन asked for 3 feet of ground, and though Bali offered to give more he declined it; शुक्र knew that he was Hari and dissuaded Bali from agreeing to his request; Bali's resolve to keep his word resulting in his being cursed by शुक्र to lose all श्री; gift to वामन helped by his wife विन्ध्यावली; वामन's विश्वरूप and his [page२-470+ ४९] measuring the Earth and Heaven by two feet; seeing the Asuras beaten by Hari's attendants, Bali asked them not to fight; knowing Hari's mind गरुड bound Bali with वरुण's cords; on the sutya day of the sacrifice Bali thought of प्रह्लाद; asked by वामन to show room for placing his third foot, Bali was unable to find any space except his head and was doomed to hell; Bali's prayer to Hari; प्रह्लाद's arrival and prayer to the Lord; appeal of विन्द्यावली and ब्रह्मा; humbled by वामन; blessed by Hari to be the Indra of the सावर्णि epoch and in the meantime king of Sutala; attained permanent fame. फलकम्:F4:  Ib. VIII. १८. २१-32; १९. 2-२७, ३०-43; २०. 2-१५, १६-34; २१. १४-24, २८-34; २२. 2-१७, २०-3, ३१-6; I. 3. १९; V. २४. १८; X. ६२. 2-3; ७२. २१, २४-5; XI. 4. २०; Br. III. ३४. ३९; ७२. ६८, ७७ and ९०; M. १३५. 2; १६१. ७८; वा. ७८. १३; ९७. ६९, ८९-90.फलकम्:/F After taking leave of Hari and praising him duly, Bali and प्रह्लाद entered the cave Sutala; the lordship of the worlds had no charm for him; moved by his devotion, विष्णु once acted as his door-keeper; got the grace of Hari and attained permanent fame and final release by सत्सङ्ग; फलकम्:F5:  भा. VIII. २३. 2-१२; V. २४. २३-7; X. ३८. १७; ४१. १४; XI. १२. 5.फलकम्:/F a devotee of Hari; was obliged to विष्णु and knew his योग- माया; one of the twelve, who knew the धर्म ordained by Hari; फलकम्:F6:  Ib. II. 7. १८, ४४; IV. २१. २९; VI. 3. २०; १८. १०; X. ७२. २१.फलकम्:/F परीक्षित् compared to, for his courage. फलकम्:F7:  Ib. I. १२. २५.फलकम्:/F His queen was अशना. फलकम्:F8:  Ib. VI. १८. १७; Br. III. 7. ३२७; १४. २३; ७३. ५२, ७५.फलकम्:/F A resident of पातल; फलकम्:F9:  Br. II. २०. ४३; M. ४७. ४६; वा. ५०. ४१, ४६; ५५. 3, 7; ९८. ५२.फलकम्:/F anointed his five sons in the seventh yuga of the Treta, and wandered unseen by others; फलकम्:F१०:  वा. ९९. ७४, ९८-9.फलकम्:/F a servant of हिरण्यकशिपु. फलकम्:F११:  Vi. I. १९. ५२.फलकम्:/F Bali asked प्रह्लाद the reason for the loss of refulgence on the part of the Asuras; he discovered the Lord in the womb of Aditi and spoke of his incarnation and the conse- quent ruin of the Asuras; Bali spoke of his prowess and insulted the Lord when प्रह्लाद cursed him to lose all his kingship. He consulted शुक्र as to what should be done if the Lord should visit his यज्ञ; शुक्र said he must be given some choice gift. The Lord appeared and wanted space for three steps. Bali consented. The first and second was placed in heaven and the earth and the third on his head. The Lord asked Bali to reside in the पाताल region and made Indra the king of the three worlds. Bali to occupy the place of Indra in the सावर्णि epoch; until then he was to receive the gifts not given properly, ceremonies [page२-471+ २०] done with non-श्रोत्रियस्, insincere यज्ञस्, giftless यज्ञस्, irregular कर्मस् and improper study of the Vedas; फलकम्:F१२:  M. २४४. 2; chh. २४५ and २४६ (whole); २४९. १५, ३२, ६७.फलकम्:/F image of. फलकम्:F१३:  Ib. २५९. 1.फलकम्:/F

(VI)--a त्रयार्षेय pravara. M. १९७. 6.

(VII)--an Asura in the seventh tala or पाताल. वा. ५०. ४१.

(VIII)--a मन्त्रकृत् and of the Angirasa branch. वा. ५९. १००.

(IX)--a son of दनायुष; had two sons, Kumbhila, and Cakravarma; the latter was कर्ण in the previous birth. वा. ६८. ३०.-३२.

(X)--Indra of सावर्ण epoch. Vi. III. 2. १८.

(XI)--an Asura followed by विजयश्रि, king of Amarapura. Br. IV. 6. ३०. [page२-472+ ३२]

Purana Encyclopedia

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

BALI (MAHĀBALI) I : An emperor of the Asuras. He was the son of Virocana and the grandson of Prahlāda.

1) Genealogy and Birth. The Asuras or the Daityas are the sons born, of his wife Diti, to Kaśyapa Prajāpati, son of Marīci and grandson of Brahmā. There were so many Asuras born as the sons of Diti. But among them Hiraṇyākṣa, Hiraṇyakaśipu, Śūrapadmā, Siṁhavaktra, Tārakāsura and Gomukha were notorious. Of their sisters Siṁhikā and Ajamukhī were famous.

Four sons called Prahlāda, Saṁhrāda, Hrāda and Anuhrāda were born to Hiraṇyakaśipu. Virocana was the son of Prahlāda and Mahābali was the son of Viro- cana. Bāṇa was born from Mahābali and four crores of Asuras called Nivātakavacas were born from Bāṇa.

2) The churning of the ocean. Once Mahābali had stolen the wealth of Devendra. While he was carrying it to his house, it all fell in the ocean. Mahāviṣṇu ordered the devas (gods) to recover the lost wealth from the ocean. It was impossible to churn the ocean without the help of Mahābali. So the devas went to Mahābali and sought his help. Mahābali agreed to help them.

The real aim of the devas was not to regain the lost wealth but to obtain the celestial nectar known as Nectar of Immortality (Amṛta) and to defeat the Asuras in battle. On the side of the Asuras there was the know- ledge of the Mṛtasañjīvanī (life-restoring remedy). So the dead were being brought to life. But it was not possible for devas to do so. It was to make up this deficiency, by obtaining Ambrosia from the sea, that the devas tried to churn the sea, under the pretence of recovering the lost wealth. Mention is made in the Viṣṇu Purāṇa, Aṁśa 1, Chapter 9 and Matsya Purāṇa, Chapters 250 and 251 that these events took place during the regime of the Indra named Mantradruma in the Cākṣuṣamanvantara (the period of the manu named Cākṣuṣa).

3) War with Indra. The great teacher Śukra again anointed Bali, who was brought to life again, as Indra. After that he performed the sacrifice of Viśvajit (con- queror of the world) on behalf of Bali. Assuming the responsibilities of government, Bali performed one hundred Aśvamedha yāgas (Horse sacrifices) (Bhāga- vata, Skandha 8).

After the Viśvajit sacrifice, Yajñadeva (god of sacrifice) who was greatly pleased at the sacrifice, presented Bali with a divine chariot, equal in all aspects to that of Indra, a golden bow, two quivers, which would never become empty and a divine armour, and his grand- father gave him a garland that would never fade, and the teacher Śukra gave him a divine conch, and Brahmā presented a garland. (M.B., Śānti Parva, Chapter 216).

4) Attainment of the Position of Indra. Mahāviṣṇu had not been on good terms with the devas, for a time. Taking this opportunity, Śukrācārya the teacher of the Asuras, persuaded Bali to engage the devas in a battle. Bali defeated the devas completely in a pitched battle. Thus the realm of the gods came under the sway of Mahābali. Once, during that period Bali invited his grandfather Prahlāda to heaven and requested him to accept the most honourable seat there. Prahlāda accepted his invitation and anointed Bali as Indra. Bali enquired of Prahlāda as to the method of carrying on the government of heaven. Prahlāda said thus in reply: “Only virtue will always win. Rule the kingdom without deviating from virtue.” (Vāmana Purāṇa, Chapter 74). Because Bali had ruled his kingdom according to the advice of Prahlāda, he became famous in the three worlds. (Vāmana Purāṇa, Chapter 75).

According to the version of Bhāgavata, Prahlāda when he grew old, left his kingdom in the hands of his son Virocana and went to the forest for penance. Virocana was not as famous as Prahlāda. After the period of Virocana, Mahābali came to the throne. He was a mighty king. Within a short time he became the emperor of the Asuras. It was during this period that the churn- ing of the Milk Sea took place. The Asuras and the Devas (gods) sat on either side and using the mount Mandara as churn-drill, churned the Milk Sea and obtained Amṛta (the celestial nectar of immortality). A battle took place between the Asuras and the Devas for the possession of Amṛtakalaśa (the Ambrosia and the container) and the emperor Mahābali was killed in the battle. The Asuras carried the dead body of Mahā. bali to his capital, where Śukrācārya (their teacher-pri- est Śukra) brought him to life again by the help of sacred herbs. Mahābali instantly waged another war, fiercer than the previous ones, with the devas, and having defeated them, he drove them out of their realm and brought it under control. (Bhāgavata, Skandha 8).

5) The curse of Prahlāda. As the whole of heaven came under the sway of Bali, the devas began to leave the country one by one. Everybody was happy and comfort- able under the rule of Bali. But the devas and Brāh- maṇas were denied the privileges they deserved. They approached Viṣṇu and represented their grievances. Viṣṇu told them thus: “Bali is devoted to me. Still, to redress your grievances I shall take the incarnation of Vāmana shortly.”

In course of time the Asuras and their countries began to be weakened. Seeing the approach of destruction emperor Bali became thoughtful. He approached Prahlāda to learn the reason. Prahlāda told Bali thus: “Lord Viṣṇu is now staying in the womb of Aditi for his incarnation as Vāmana. That is why the country and the Asuras are subjected to destruction. Hearing this Mahābali said: “Our Rākṣasas are more powerful than that Viṣṇu.” Hearing these haughty words of Bali, Prahlāda got angry and cursed Bali “Let your country be destroyed.” Bali requested Prahlāda to pardon him. Prahlāda advised Bali “You will get sal- vation only by relying on Viṣṇu”. (Vāmana Purāṇa 77).

6) Defeated by Vāmana. The defeated devas had taken refuge in forests. Aditi the mother of the devas was very sorry at this. She shed tears before her husband Kaśyapa Prajāpati, who advised his wife to take a fast of twelve days, and taught her the rules and rituals of the fast. Accordingly she took the fast, Viṣṇu appeared before her and asked her what boon she wanted. She requested Viṣṇu to take birth as her son, to drive away Bali and to restore her sons, the devas (gods), to their kingdom of heaven. Mahāviṣṇu agreed.

Aditi became pregnant and gave birth to the son Vāmana. He was an incarnation of Mahāviṣṇu. [The 5th incarnation (avatāra) of Viṣṇu].

At this time Mahābali was performing a sacrifice on the bank of the river Narmadā. Vāmana came to the place of sacrifice in the dress of a hermit boy and told Mahābali that he was a helpless hermit boy and requested that he might be given three steps of ground. Mahābali was pleased with the boy and told him that he was willing to give the boy even the country called Bhṛṅgā- raka and that he was prepared to forego the kingly pleasures for the boy. The hermit boy did not show any desire for them. So many gathered round them to witness this sight. The teacher Śukrācārya called Mahā- bali and said that the boy was a cheat and that his request should not be granted. But Mahābali decided to grant the wish of the boy and as a token of his gift he began to offer the boy water from a waterpot. Then the teacher got into the mouth of the pot in the shape of a mote and water would not flow freely out of the mouth of the pot. Knowing this Vāmana took a grass of Darbha and pushed it at the mouth of the pot. The grass pierced one eye of Śukrācārya. From that time onwards Śukrācārya had only one eye. Water flowed freely into the hands of Vāmana. Śukra got angry and cursed Bali. Vāmana began to measure the ground and simultaneously began to grow. The asuras who were horrified at this, began to attack Vāmana with anything they could lay hands on. Still Vāmana was growing. Finally he became an immensely large being. With one step he measured the whole of earth and with the second step he took the whole of heaven. Then he asked Bali, where to place the third step. Mahābali said that he had only his body left, as his own, and that Vāmana might take it and complete three steps. Vāmana placed his foot on the head of Bali and pushed him down to Pātāla (the Netherworld). Thencefor- ward the asuras became the inhabitants of Pātāla. (Bhāgavata, Skandha 8).

7) Bali and Rāvaṇa. Once Rāvaṇa visited Bali who was under custody in Pātāla, and said to him, “I have come to save you from here. So get yourself free from the custody of Mahāviṣṇu, with my help.” Hearing this, Bali asked Rāvaṇa to fetch the two earrings of Hiraṇyakaśipu, which were shining like blazing fire a little away from them. Rāvaṇa moved forward to take them. But he fell unconscious. Bali caused him to recover and said: “These earrings were worn by my great grandfather Hiraṇyakaśipu. How could you, who are not even capable of taking his earrings, save me from his slayer, Viṣṇu? Viṣṇu is Almighty and All-powerful and Supreme Lord of everything.” Hear- ing this, Rāvaṇa was filled with shame and he returned. (Vālmīki Rāmāyaṇa, Uttara Kāṇḍa, Prakṣipta Sarga).

8) Bali born as a Gardabha (Ass). Bali, who was fallen from power took birth in the womb of an ass and roamed about. Brahmā instructed Indra to find out Bali. (M.B., Śānti Parva, Chapters 216-218).

9) Other information.

(1) Mahābali shines in the durbar of Varuṇa. (M.B., Sabhā Parva, Chapter 9, Stanza 12).

(2) Once Mahābali went to Prahlāda and repented of his sins and begged for pardon. Then he began to make enquiries on spiritual matters. (M.B., Vana Parva, Chapter 28, Stanza 3).

(3) From his childhood Mahābali was a hater of the Brāhmanas. (M.B., Śānti Parva, Chapter 90, Stanza 24).

(4) Once Mahābali was engaged in a serious contest with Indra. (M.B., Śānti Parva, Chapter 223).

(5) After having lost his kingdom Mahābali ridiculed Indra in various ways. (M.B., Śānti Parva, Chapter 225, Stanza 30).

(6) Once Mahābali talked with Śukrācārya about giving gifts of flower, smoke and light. (M.B., Anu- śāsana Parva, Chapter 98, Stanza 15).

(7) Lakṣmī Devī had forsaken Mahābali because he behaved haughtily towards Brāhmaṇas. (M.B., Śānti Parva, Chapters 216-218).

(8) In the religious Books such as Yogavāsiṣṭha the story of Mahābali is given to illustrate disinterestedness (Anāsakti).


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BALI II : A hermit. It is mentioned in the Mahābhārata, Sabhā Parva, Chapter 4, Stanza 10, that this hermit lived in Hastināpura.


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BALI III : An incarnation of Śiva. Śiva incarnated in the hermitage of the Bālakhilyas in the mount of Gandhamādana during the period of Varāha Kalpa (Kalpa--one day of Brahmā or the period of 14 manus). It is seen in Śiva Purāṇa, Śatapatha Brāhmaṇa that Bali had four sons, called Sudhāmā, Kaśyapa, Vasiṣṭha and Virajas.


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BALI IV : A king of the Yādavas. He was the son of Kṛtavarman. Bali married Cārumatī, the daughter of Rukmiṇī. (Bhāgavata, Skandha 10).


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BALI V : A famous monkey-king of the country of Ānava. This King who was the son of Sutapas was a contem- porary of the great King Sagara.

Bali did penance and Brahmā appeared before him, and blessed him and said, “You will become a great sage and will live till the end of the Kalpa (a period of world age). Your power will be inimitable. Nobody will overthrow you in battle. You will be loved by your subjects and they will obey you. You will be well- versed in the knowledge of law and its observance and the learned will recognize your knowledge. You will re-establish caste system in your kingdom.” (Harivaṁśa, 1. 31.35.39).

Sudeṣṇā was the wife of Bali. The couple had no children. At last they appealed to Dīrghatamas a hermit, from whom they got five sons called Aṅga, Vaṅga, Kaliṅga, Pāṇḍu and Suhma (Brahma Purāṇa). In Bhāgavata it is mentioned that he had one more son called Andhra.

Bali left his body at the end of the Kalpa and entered heaven. Before his death he had divided his kingdom equally among his sons. (Bhāgavata, Skandha 9, Mahā- bhārata, Ādi Parva, Chapter 92).


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Vedic Index of Names and Subjects

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

Bali occurs several times in the Rigveda and often later in the sense of tribute to a king or offering to a god. Zimmer thinks that the offerings were in both cases voluntary. He compares the notices of the Germans in Tacitus, where the kings of the tribes are said to receive gifts in kind as presents, but not a regular tribute. There seems to be no ground whatever for this view. No doubt in origin the prerogatives of monarchy were due to voluntary action on the part of the tribesmen, but that the Vedic peoples, who were essentially a body of conquering invaders, were in this state is most improbable, and the attitude of the Vedic Indian to his gods was at least as compatible with tribute as with voluntary gifts. Zimmer admits that in the case of hostile tribes tribute must be meant even in the Rigveda. See also Rājan.

Vedic Rituals Hindi

पृष्ठभागोऽयं यन्त्रेण केनचित् काले काले मार्जयित्वा यथास्रोतः परिवर्तयिष्यते। तेन मा भूदत्र शोधनसम्भ्रमः। सज्जनैः मूलमेव शोध्यताम्।

बलि पु.
अर्पण या आहुति (विशेष रूप से सभी प्रकार के भूतों-प्राणियों के लिए पृथ्वी पर अर्पित किया जाने वाला भोजन का एक अंश), गोंड जो The Ritual Sutras, पृ. 662।