Bali’s Worship of Sudarshana and Prahlada’s Teaching on Vishnu-Bhakti
गच्छन् तिष्ठन् स्वपन् जाग्रत् पिबन्नश्चन्नभीक्ष्णशः ध्यायन् नारायणं यस्तु न ततो ऽन्यो ऽस्ति पुण्यभाक् वैकुण्ठं खड्गपरशुं भवबन्धसमुच्छिदम्
gacchan tiṣṭhan svapan jāgrat pibannaścannabhīkṣṇaśaḥ dhyāyan nārāyaṇaṃ yastu na tato 'nyo 'sti puṇyabhāk vaikuṇṭhaṃ khaḍgaparaśuṃ bhavabandhasamucchidam
Baik berjalan, berdiri, tidur, terjaga, minum, maupun makan—berulang-ulang—siapa yang bermeditasi kepada Nārāyaṇa, tiada yang lebih berhak atas pahala suci darinya. Ia mencapai Vaikuṇṭha; Tuhan sebagai pedang dan kapak memutus belenggu kelahiran-ulang (saṃsāra).
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It teaches that Nārāyaṇa-smaraṇa is not confined to ritual moments; remembrance can pervade all states of life (waking/sleeping) and all activities, making devotion continuous rather than occasional.
Vaikuṇṭha indicates the goal (liberated state/abode). ‘Sword’ and ‘axe’ function as theological symbols: the Lord’s power to cut ignorance and attachment, i.e., to sever bhava-bandha (saṃsāric bondage).
Although placed within a geography-oriented māhātmya chapter, this particular śloka is a dharma/phalaśruti teaching: it universalizes the chapter’s merit by grounding it in constant devotion rather than location-specific ritual alone.