brahman santanu sisyasya
karma-cchidram vitanvatah
yat tat karmasu vaisamyam
brahma-drstam samam bhavet
brahman—O brahmana; santanu—please describe; sisyasya—of your disciple; karma-chidram—the discrepancies in the fruitive activities; vitanvatah—of he who was performing sacrifices; yat tat—that which; karmasu—in the fruitive activities; vaisamyam—discrepancy; brahma-drstam—when it is judged by the brahmanas; samam—equipoised; bhavet—it so becomes.
O best of the brahmanas, Sukracarya, please describe the fault or discrepancy in your disciple Bali Maharaja, who engaged in performing sacrifices. This fault will be nullified when judged in the presence of qualified brahmanas.
When Bali Maharaja and Prahlada Maharaja had departed for the planet Sutala, Lord Visnu asked Sukracarya what the fault was in Bali Maharaja for which Sukracarya had cursed him. It might be argued that since Bali Maharaja had now left the scene, how could his faults be judged? In reply to this, Lord Visnu informed Sukracarya that there was no need for Bali Maharaja’s presence, for his faults and discrepancies could be nullified if judged before the brahmanas. As will be seen in the next verse, Bali Maharaja had no faults; Sukracarya had unnecessarily cursed him. Nonetheless, this was better for Bali Maharaja. Being cursed by Sukracarya, Bali Maharaja was deprived of all his possessions, with the result that the Supreme Personality of Godhead favored him for his strong faith in devotional service. Of course, a devotee is not required to engage in fruitive activities. As stated in the sastra, sarvarhanam acyutejya (Bhag. 4.31.14). By worshiping Acyuta, the Supreme Personality of Godhead, one satisfies everyone. Because Bali Maharaja had satisfied the Supreme Personality of Godhead, there were no discrepancies in his performance of sacrifices.

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