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Vamana (, ) also known as Trivikrama (), Urukrama (), Upendra (), Dadhivamana (, ), and Balibandhana (), is an Dashavatara of the Hinduism deity Vishnu. He is the fifth avatar of Vishnu and the first Dashavatara in the Treta Yuga, after Narasimha.James G. Lochtefeld Ph.D (2001). 9780823931798, The Rosen Publishing Group, Inc. . ISBN 9780823931798
First mentioned in the Vedas, Vamana is most commonly associated in the Hindu epics and Puranas with the story of taking back the three worlds (collectively referred to as the Trailokya) from the daitya-king Mahabali by taking three steps to restore the cosmic order and push Mahabali into the netherworld. He is the youngest among the adityas, the sons of Aditi and the sage Kashyapa.
| बलिबन्धन | 'binder or killer of Mahabali'; stated in the Garuda Purana to mean 'who fettered the demon Mahabali' (see below). | |
| दधिवामन | 'bestowing', 'giving', 'curd' / 'curdled milk' (regarded as a remedy), and 'Shorea robusta' (apparently sacred and favoured by Vishnu; used for incense, in Ayurvedic medicine, to build dwellings, and to caulk boats). | |
| त्रिविक्रम | 'three steps' or 'three strides' ( tri 'three' + vikrama 'step' or 'stride'). This epithet refers to the three steps or strides of Vishnu in the Rigveda. | |
| उरुक्रम | 'far stepping' or 'wide stride', presumably in relation to covering all existence with the second step (e.g. Skanda Purana 1.19.42). | |
| उपेन्द्र | 'younger brother of Indra' or simply 'a son'. This epithet refers to the birth of the Dwarf Avatar as one of the 12 adityas - sons - of Aditi and the sage Kashyapa (i.e. along with Indra). | |
| वामनदेव | 'dwarf-god' (v amana 'dwarf' + deva 'god'). |
The three worlds and the three planes: J. Muir mentions take on the three steps of Vishnu found the White Yajurveda (5.15). 'Vishnu, becoming incarnate as Trivikrama (the god who stepped thrice), strode over the whole universe. The same idea is expressed by the , "In three places he planted his step, (one step on the earth, a second in the atmosphere, and a third in the sky) as Agni, Vayu, and Surya each after the other". Agni (Fire) is found on the ground, Vayu (Air) prevades the atmosphere and Surya(Sun) high in the dome of sky, thus the three steps symbolise the three planes, the ground below, air in between, and the sky above.
Three states of sleep and wakefulness: S. Chanda states the three strides symbolize the three states of existence – Jagrat (Awake), Swapna (Dream Sleep) and sushupti (Deep Sleep). The final step of Vamana is on the head of Bali which symbolizes Moksha and the transcendence of these states.
This account essentially states that the three footsteps may symbolise the positions of the sun or physical existence conceptualised as 'three worlds'. In regard to the references to Sakapuni and Aurnavabha, K. S. Murty states that 'Yaska was not the first to interpret Vedic words as he did. He referred to a Nighantu with Samamnaya which he cited and explained. He had predecessors like Sakapuru, Audumbarayana, Aupamanyava and others'.
| Samhita (Mandala Krama) | Vishnu (steps): 1.22, 1.154, 6.69, 7.99, 7.100; Bali (tribute): 5.1.10, 7.6.5; Brhaspati / Vrihaspati: 4.50 | |
| Aitareya Brahmana | Vishnu: 1.1.3, 3.2.18, 3.3.32, 6.3.15; Bali (tribute): 7.5.29 |
In regard to the above-quoted verses, it is commonly accepted that there are Continent or 'regions of the earth'. A. Glucklich adds that 'In the Matsya Purana, for instance, there is a seven-part map of the world ... it one centre, where an immense mountain – Mount Meru (or Maha Meru, Great Meru) – stands ... The continents encircle the mountain in seven concentric circles ... It seems clear that the Himalayas were the approximate location of Mt. Meru'.
In regard to the three steps of Vishnu, Glucklich points out that in some legends of Vamana and the Asura-King Mahabali, that 'the first Step covered the entire earth, the second covered the atmosphere, and the third measured heaven in its entirety'. Martin Haug, in his translation of the Aitareya Brahmana (1.1.5) of the Rigveda, clarifies that the 'three worlds' often means the Ground (Earth), the Air (Atmosphere), and the Sky (Heavens). Three steps thus encompasses all of physical existence (although in some Puranic accounts Vamana does so in only two steps). D. Goodall also relates more a mystical interpretation of what 'three worlds' symbolises, as provided by the Brihadaranyaka Upanishad, including Mind, Speech, and Breath (see Upanishad section, below).
Notably, Muir also states that although '
The Maruts, referred to as 'the sons of Rudra' are frequently mentioned throughout the Rigveda, including in relation to the above quotation, producing rain (1.38.7). Indra is the god of rain and as stated in the Aitareya Brahmana, 'rain gives food' (2.5.41; pp. 106). This is elaborated upon in the Aranyaka (Aranyaka 2, Adhyaya 3) which states "the seed of the devas is rain. The seed of rain is herbs. The seed of herbs is food". Additionally, in the Bhagavad Gita, Krishna states 'All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna' (3.14).
| Samhita | Part 1: Book III, Chapter I, Decade II (3.1.2.9); Part 2: Book VIII, Chapter II, Decade V (8.2.5) | From Rigveda 1.22 |
| Brahmana | Vishnu: XII.13.22, XX.3.2; Bali (tribute): XV.7.4 |
The Jaiminīya Brahmana has a similar verse (1.3.3.2; also of the Sama Veda) which omits Vishnu's strides but explains the Varavantiya saman as 'He who desired cattle should apply the Varavantiya Saman. Prajapati created the animals. Having been created they ran away from him. By means of the Varavantiya Saman he held them back. Because he held them back ( avarayat) therefore the Varavantiya is called the Varavantiya. The application of the Varavantiya as the Yajna Saman is made in order that the animals remain present and do not run away'.
In the Taittiriya Samhita 5.5.8 (Black Yajurveda) Varavantiya is also explained as 'Prajapati created Agni; he Agni, being created, went away from him; him Agni he Prajapati checked ( avarayata) by the Varavantiya, and that is why the Varavantiya has its name. By the Cyaita he congealed him, and that is why the Cyaita has its name. In that he reverences, with the Varavantiya, he restrains him, and by the Cyaita he congeals him'.
The strides of Vishnu are thus referred to in regard to restraining animals from running away from sacrifices (often in rituals Rice cake and other plant or milk-based foods would be sacrificed while the actual animals they represented would be left unharmed). This idea of being restrained by Vishnu strides may be linked to Mahabali often being restrained or bound in the legend of Vamana.
| Śukla (White) | Vajasaneyi Samhita | 2.25, 5.15, 16.30 | 2.25 is recited during the 'Vishnu Strides' in the yajna detailed in SB 1.9.3. |
| Shatapatha Brahmana | Vishnu: 1.2.5, 1.9.3, 2.3.1.12; Bali (tribute): 1.3.2.15, 1.5.3.18, 1.6.3.17, 11.2.6.14 | 1.9.3 uses the formula from Vajasaneyi Samhita 2.25. | |
| Krishna (Black) | Taittiriya Samhita | VIshnu: Kanda 1: (strides) 2.13.i, 3.4.d, 3.6, 6.5, 7.5, 7.6, 7.7, 8.10, 8.15; (dwarf) 8.1, 8.8, 8.17; Kanda 2: (dwarf) 1.3, 1.5, 1.8; (strides) 4.12, 6.12; Kanda 3: (strides) 2.6, 2.10, 2.11, 5.3; Kanda 4: (strides) 2.1, 2.9; (dwarf) 5.5; Kanda 5: (strides) 2.1, 6.16; Kanda 6: --; Kanda 7: -- | 'Kanda 1: 2.13.i' means 'Kanda 1, Prapāṭhaka 2, Section 13, verse i'. |
| Bali (tribute): Kanda 1: 6.2 | |||
| Taittiriya Brahmana | VIshnu: Book 1: 1.2.5.1; Book 2: 2.4.3.10; Bali (tax / tribute): Book 2: 2.7.18.3 |
However, the terms 'thousand-eyed' (i.e. Purusha, see second account of Vamana in the Harivamsa, below), 'mountain-haunter' (e.g. Rigveda 1.154, above), and 'Sipivishta' given in the above-quote all also apply to Vishnu. In addition, the Shatapatha Brahmana (attached to the Vajasaneyi Samhita), relates the legend of Vishnu as a Dwarf, not Rudra /Shiva. Regardless, in the Puranas there are legends of both Vishnu and Shiva incarnating as Brahmin-dwarfs, and the above-quoted hymn provides the essential ingredients: the Brahmin, the Dwarfism, and the concept of growth.
This instruction, relating directly to the Vishnu strides mentioned in the Rigveda, is also given in relation to the Darsapūrnamāseshtī, or 'New and Full-moon Sacrifices'. The three strides of Vishnu are not mentioned in direct relation to the legend of Vishnu as a dwarf. Instead, they are mentioned in regard to the performance of to consecrate the sacrificial ground (e.g. to drive away the or 'demons' and solidify their own power).
This quote shows that 'Bali' is used refer to oblative portions or sacrificial offerings in ritual ceremonies such as the Agnihotra. In combination with 'Bali' being used to refer to taxes (see Taittiriya Brahmana, below), it therefore seems possible these meanings are linked with Mahabali being a king that loved to perform sacrifices and give sacrificial offerings (e.g. such as three steps of land).
| Samhita | Vishnu: 7.26; Bali (tribute): 3.4.3, 11.1.20, 11.4.19 | 7.26 is from Rigveda 1.54. 11.1.20 uses the word ' |
According to this Sruti scripture, the concept of the 'three worlds' does not just refer to physical reality (i.e. ground, atmosphere, and sky). It also has other - more mystical - meanings, including Speech, Chandra, and Prana. As such, the legend of Vamana striding over the three worlds in two or three steps also may have more mystical meanings, and those provided by the Brihadaranyaka Upanishad seem to be consistent with established Vedic concepts such as Pancha Bhoota (the Hindu classical elements). For example, it is stated by the above-quoted Upanishad that the first step on the earth also represents the organ of speech ('vac' or 'vak'). According to other authoritative - including Sruti sources - the first step, ground, and speech are all represented by Agni (God of Fire; fire-altars are key components of Yajna):
The Mahabharata, ascribed to the sage Vyasa, is one of two epic poems (Itihasa) in the Hindu cannon. Most notably, of the 18 the books ( parvas) of the Mahabharata, the sixth (called the Bhishma Parva) is the Bhagavad Gita, containing the teachings of Krishna (synonymous with Vishnu / Hari, as evidenced by the Mahabharata itself). The main account of Vamana is quoted above from chapter 270 of the third book, the Vana Parva, in its entirety. All other references cited are either brief mentions of this legend or supplementary information such as blessings that can be obtained in relation to Vamana.
Notably, academics such as J. Melton and C. A. Jones state that 'Onam, an ancient rice harvest festival, is now tied to the story of King Mahabali as recounted in the epic Indian tale, the Mahabharata... Vishnu, impressed with Mahabali's devotion, granted him Bali the boon of being able to revisit his former subjects once a year'. However, no references were provided and no such account has been found in the Mahabharata (at least in the translation by K.M. Ganguli). Other notable details include:
| Part 1: LXXVII (77), LXXX (80), CV (105), CCXVIII (218), CCXIX (219), CCXXXVI (236); Part 2: Bhavishya Parva: XXVII (27), XL-XLVI (40-46); | There are two different versions of the Harivamsa, itself considered to be an appendix to the Mahabharata. First is the shorter 'critical edition', which is split into three parts. Most notably this has been translated by Bibek Debroy. Second is the longer (likely unabridged) version in two parts. This article references the Dutt translation; there is another by Dasa. |
The second - and main - account of Vamana consists of 7 chapters (Bhavishya Parva: XL-XLVI / 40–46). 'Kashyapa, the well-dressed son of Marichi, espoused two sisters of Prajapati, Diti and Aditi'. Aditi gives birth to the twelve classes of celestials / Adityas / Suras (e.g. 'Indra' is the name of a post or class of a god, not an individual), and Diti gives birth to the demons / / , including Hiranyakashipu, the great-grandfather of Mahabali. After Hiranyakashipu is destroyed by the Narasimha incarnation, the noble Bali is crowned King of the Asuras (XL). Having defeated Indra and the Suras, Bali is congratulated by Lakshmi (XLI).
The devas seek refuge with their mother, Aditi, at her Hermitage. She tells Indra 'yourself and all the immortals cannot slay Virochana's son, Bali. Only the thousand-headed Purusha is capable of slaying him and none else'. The devas and Aditi then approach Kashyapa, who agreeing with their desire to restore Indra's throne, takes them to the celestial abode of Brahmaloka to speak with Brahma. Brahma advises them to seek Vishnu, and they do so 'at the northern bank of the ocean of milk... Reaching that place called Amrita the Suras along with Kashyapa began to practice hard austerities for many years with a view to propitiate the thousand-eyed intelligent Narayana' (XLII).
Vishnu, pleased with the austerities of the devas, agrees to Kashyapa's request to be born as Indra's 'younger brother, ever enhancing the joy of thy kinsmen and as the son of myself and Aditi'. Back at the Hermitage 'filled with saints they the engaged in the study of the Vedas and awaited Aditi's conception;. After a thousand years of pregnancy, Aditi, gives birth to Vamana, 'the protector of the devas and the destroyer of the Asuras' (XLIII). Praised and Eulogised by the devas, Vamana agrees to attend the horse sacrifice of Bali with the Rishi Vrihaspati, and while there 'will do what I think proper for regaining the three worlds'.
At the sacrifice Vamana 'assumed the form of a boy, had smokey eyes, wore sacrificial thread well-polished, and deer-skin. He had an umbrella and staff in his hands. Although not aged he appeared like an old man'. Appearing to Bali, Vamana 'of wonderful speech, with reasons and arguments laid down in the Vedas, but not visible to any, described himself unto Bali as being identical with Yajna'. Astonished, Bali asks about Vamana and what He wants (XLIV). After describing the details and merits of the Ashvamedha sacrifice, Vamana requests three steps of land before Bali is warned by Shukra 'do not promise him any gift... He is the Great Lord Hari. Having assumed the form of a dwarf through his Maya he has come here to impose on you for the well-being of the king of devas Indra'.
Bali, pleased that the Lord of Sacrifice has personally attended, rejects the protests of both Shukra and his grandfather Prahlada to gift three footsteps of land to Vamana, who then displays his Universal Form. Angry, the other Asuras approach Vamana 'like insects going to a fire' (XLV). Increasing His gigantic form, Vamana smashes 'all the sons of Diti with his palms and feet'. The Asura leaders are destroyed, the three worlds possessed 'with his three-foot steps' are given back to Indra, and Bali is pleased to be assigned 'the region under the earth called Sutala'. Bali is also conferred a boon where he will benefit from the merits of things like improper sacrifices and vow-less studies, etc. Vishnu divides the world, and later Narada and Garuda discuss Vishnu with Bali, bound by celestial serpents (XLVI).
| Valmiki version 1 | Vol 1: Balakandam - XXIX (29); Ayodhyakandam - XXV (25); Vol 2: Kishkindhakandam - LVIII (58); Vol 3: Yuddhakandam - XXXIX (39); Vol 4: Uttarakanda - XXVII (27) | There are multiple versions of the Ramayana. Many are attributed to Valmiki. |
| Valmiki version 2 | Bala Kanda: 28, 29; Ayodhya Kanda - 14, 25; Uttara Kanda - 4 | |
| Adhyatma Ramayana | Ayodhya Kanda - V.19 (5.19); Uttara Khanda - VIII.29 (8.29) |
| 4.5-11, 5.9, 25.38-39, 31.4, 31.14-17, 43.2, 47.2, 48.4, 63.6, 110.20, 116.26, 119.14-16, 172.6, 189.3-15, 219.42-46, 236.1-5, 236.15-21, 276.10, 276.14, 291.2-5a, 305.6 |
The first brief account of the legend of Vamana in the Agni Purana, consisting of only 7 verses (or Slokas), has been quoted above in full. Notably, despite only being two paragraphs in length, it seems to contain all the fundamentals of the legend (i.e. more elaborate accounts consisting of several chapters still follow the same steps or formula):
Other details include:
| 1.3.19; 2.7.17; 5.24.18; 6.8.13, 6.18.8; 8.11, 8.13.6, 8.15-22; 10.3.42, 10.62.2; 11.4.20; 12.12.20 |
The main account of the legend of Vamana in the Bhagavata Puran is narrated by Shuka to King Pariksit (canto 8, chapters 15–22). Given its similarity to legends provided in the Harivamsa, as well as the Matsya Purana, Vamana Purana, and Skanda Purana, it seems this account either shares a common source, or more likely (on the assumption the Bhagavata was written later) was Derivative work from at least one of these other accounts. Quotes given below in the chapter summaries are taken from the chapter introductions provided by the Bhaktivedanta Book Trust (BBT) for conciseness.
After the Samudra manthan (see Kurma), Mahabali was defeated and killed by the Devas led by Indra, but was brought back by Shukra, who becomes his preceptor (or acarya; 11). After performing the Visvajit-yajna, and rebuilding his strength, Bali travels to the city of Indrapuri with his army for another battle with Indra, while 'Brhaspati advised the demidevas to leave the heavenly planets and keep themselves somewhere invisible... Then, in performing one hundred asvamedha-yajnas... enjoyed the opulences of the heavenly planets' (15). Aditi, to help her son Indra, performs penances to propitiate Vishnu, as taught by Kashyapa (16). Krishna, 'being very pleased by the Payovrata ceremony performed by Aditi... agreed to become her son' (17).
After Vamana is born and assumes the form of a dwarf, the Jatakarma (birthday) and sacred thread ceremonies are performed. Vamana then visits the sacrificial arena of on the northern side of the Narmada River, at the field known as Bhṛgukaccha, where Brahmin of the Bhrigu dynasty were performing ... after washing the Lord's feet, Bali Maharaja immediately accepted the water from the Lord's feet on his head and felt that he and his predecessors had certainly been glorified. Then Bali Maharaja inquired of Lord Vamanadeva's welfare and requested the Lord to ask him for money, jewels or anything He might desire' (18).
Vamana praises Hiranyakasipu and Hiranyaksa before asking for three footsteps of land. However, Shukra knows the dwarf is Vishnu acting on behalf of Indra, and so forbids Bali to gift anything (19). As it 'is the duty of a householder to maintain the principles of religion... Bali Maharaja thought it improper to withdraw his promise... Lord Vamanadeva then immediately extended Himself into a universal body. By the mercy of Lord Vamanadeva, Bali Maharaja could see that the Lord is all-pervading and that everything rests in His body... The Lord gradually covered the entire surface of the world, and by extending His body He covered the entire sky. With His hands He covered all directions, and with His second footstep He covered the entire upper planetary system. Therefore, there was no vacant place where He could take His third footstep' (20).
Seeing Bali deprived of everything in two steps, angry demons attack Vamana, but are defeated and - on Bali's order - are banished to the Patala. Bali is arrested and bound with the rope of Varuna by Garuda, before Vishnu asks for the third step of land promised. However, as 'Lord Vishnu appreciated Bali Maharaja's determination and integrity, when Bali Maharaja was unable to fulfill his promise, Lord Vishnu ascertained that the place for him would be the planet Sutala, which is better than the planets of heaven' (21). Bali remembers the devotion of his grandfather, Prahlada, and so offers his head to Vishnu for the third step; pleased with this Bhakti, Krishna offers 'His disc to protect Bali Maharaja' and promises to remain with him as a doorkeeper (22). Other details include:
| 57.36-42, 58.24, 70.13-20, 71.29-35, 75.14-20, 104.70-98; Gautami-Mahatmya: 4, 52.29-43, 52.68-73 |
Vamana requests three steps of land, this is granted by Bali, and Vamana grows in size, covering all of existence in two steps, as quoted above. Pleased with Bali, Vamana offers a boon but Bali does not wish for anything. The three worlds are returned to Indra, and Bali and his family are sent to the Sutala.
| Part 1: --; Part 2: 33.25, 37.4-5; Part 3: 72.14b-16, 72.73, 72.77-78, 73.75-87, 74.26; Part 4: --; Part 5: -- |
A brief account of the legend of Vamana is provided in the Brahmanda Purana (Part 3: 73.75-87). It is notable as one of the few accounts where Bali is neither forewarned nor aware of the true nature of Vamana, or the consequences for gifting a three footsteps of land. In addition, while Bali and other ' along with their sons and grandsons' are driven to Sutala by Vamana, the 'cruel ones among them were also killed'. After the Devas, Danavas (including Mahabali), and human beings see the gigantic universal form of Vamana - containing the universe within it - the three worlds are bestowed back to the 'noble-souled' leader of the Devas, Indra. Other details include:
The legend of Vamana quoted above seems to be unique to the Brahmavaivarta Purana (Krsna-Janma-Khanda: Chapter 47). In this account, Visvakarma is employed by Indra to rebuild the city of Amaravati after it is destroyed. A year later, with Indra still not satisfied and unable to return to his abode, Visvakarma seeks the help of Brahma. Brahma in turn seeks the help of Vishnu, who incarnates in the 'form of a Brahmana boy... He wore a serene smile on his face which was quite charming'. Indra becomes arrogant and haughty after being asked about the length of time Visvakarma must be engaged, so as quoted above, Vamana points out there have been innumerable Indras in innumerable Hindu cosmology.
Countless thousands of ants appear, and Vamana states to Indra that every one of them was previously enthroned as an Indra. He adds that all the ants had achieved their positions - high and low - because of their , alone. A sage called Lomasa arrives later, and asked why a patch of hair was missing from his chest, states that he loses a hair every time an Indra dies. He adds that there have been innumerable Brahmas, and that yet with 'the fall death of a Brahma, Vishnu winks but once'. Vamana - who turns out to be 'Shiva in the form of Vishnu' - and Lomasa disappear. Indra, looking at 'the whole scene like a dream', is left more humbled and intelligent. Visvakarma is thus generously rewarded with riches for his work by Indra and sent back to his own abode.
A more typical account of Vamana is also provided elsewhere in the Purana. Quoted below, it is given as one of a series of examples where Indra becomes arrogant and so has his pride shattered by Vishnu (Indra's pride and humbling is also the premise of other legends such as that of Kurma, the tortoise incarnation):
Other details include:
It seems that the legend of Vamana is only briefly mentioned in the Garuda Purana, such as in the example quoted above. Other details include:
| 16.46-69, 44.62, 49.33-36 |
In the Kurma Purana, there are two accounts of Vamana.
Prahlada is also directly linked with the legend of Narasimha, the fourth (man-lion) Dashavatara of Vishnu, who killed Hiranyakashipu. Hiranyakashipu is the father of Prahlada, great-grandfather of Bali, and elder brother of Hiranyaksha. The latter was killed by Varaha, the third (boar) incarnation of Vishnu. Both Hiranyakashipu and Hiranyaksha themselves are the first of three incarnations of Jaya-Vijaya, the doorkeepers of Vishnu cursed by the Four Kumaras.
| Part 1: 45.11, 65.54b-60, 91.52, 95.46; Part 2: 96.17-22, Section II: 6.23, 48.31-32; | Part 2 continues up to chapter 108 and then starts at chapter 1 again. |
In the Linga Purana, the legend of Vamana is only briefly mentioned, as quoted above. Other details include:
| V.56; |
It seems that in the Markandeya Purana, the legend of Vamana is not mentioned.
| Vamana: XLVII.72-75, (47.72-75), XLVII.213-244 (47.213-244), LII.18 (52.18), CCXLIV-CCXLVI (244-246); Bali: VI.6-10 (6.6-10), XLVII.41-57 (47.41-57), CXXV.1 (135.1), CLXXXVII.38-42 (187.38-42) |
In the Matsya Purana, three chapters are dedicated to the legend of Vamana. It has elements and descriptions very similar to that of the Vamana Purana in particular. In this account, Shaunaka tells Arjuna that after Indra is vanquished by the , his mother, Aditi, 'the mother of the Devas began to practise rigid austerities. For one thousand years she worshipped Lord Krishna by living on air alone, and on seeing Her children oppressed by the Asuras she said to Herself that Her sons were born in vain'. Vishnu, pleased with the devotion of Aditi, agrees to her request to restore Indra to power and states 'I shall therefore be born of you through Kashyapa when I shall kill all the demons' (CCXLIV / 244).
After the demons lose their lustre, Mahabali enquiries from his grandfather and Vaishnavism, Prahlada, what the reason is. Meditating on Hari, Prahlada has a vision of Vamana and informs Bali, who initially scoffs but apologises after being cursed as 'indiscriminate, vicious and disrespectful'. Upon the birth of Vamana, 'all the Devas, even the Demons, men, earth, heaven, and sky became peaceful', while Brahma prays and performs the appropriate birth ceremonies. Brahma gives Vamana a (Black) deerskin to wear, Vrihaspati the sacred thread, Marichi (Son Of Brahma) the Danda, Vasishtha the Kamandala, Angira gives Kusa grass and the Vedas, Pulaha the Aksasutra (Rosary Beads), and Pulastya the white raiment. As Vamana proceeds to the sacrifice of King Bali, the 'portion of the land on which Vamana put His feet in walking sank down and a deep hole appeared there and He made the whole world with all its mountains to oceans... quiver though He walked slowly' (CCXLV / 245).
Bali enquires from his preceptor Shukra why his sacrifices are not being accepted by Agni, and is informed Vamana is coming to the sacrifice. Although realising that Vishnu cannot be refused, Bali is still considers it 'uncommon good fortune that the Lord, for whose sake various asceticism, gifts, sacrifices, etc., are performed' will accept his offering in person. Bali offers any riches or any amount of land Vamana chooses, but is requested to give only three steps.
Upon agreement, Vamana 'spread His vast Form and He measured the earth in the twinkling of an eye', and spreading over the three worlds, 'killed the great Asuras for the benefit of the Devas'. Vamana gives the three worlds to Indra and the nether regions to Bali, with the promise that after 'Vaivasvata Manu 7th is succeeded by Savarni Manu, you will become Indra i.e.'. Vamana also mentions that as Bali in 'ancient times' had worshipped Him most devoutly, he can go to live in Patala, 'abounding in excellent gardens, palaces, luxuriant flowers, lakes, rivers' etc. Vamana then vanishes (CCXLVI / 246). Other details include:
In the Narada Purana, the legend of Vamana is given in chapter eleven. The (anonymous) translator in footnote 12 to this chapter (p. 208) states that the 'gift of land has been highly praised as the most meritorious, from ancient times. Apararka quotes many verses from the Visnudharmottara Puran, the Aditya Purana and Matsya Purana... and states that there is no gift comparable to the gift of land. Verses pertaining to land-grant are common not only in Puranas or Smrti works but are recorded on inscriptions and copper-plates of such grants all over India'.
In this account, Vishnu visits and offers Aditi a boon, being pleased with her penances. Aditi requests that her sons, the Devas, be restored to power, but without 'any harm unto the , since they too are my sons' (i.e. via her sister and co-wife of Kashyapa, Diti). Vishnu agrees, and promises to be born as her son, Vamana. Praised by Kashyapa upon His birth before taking 'leave of his mother and father, that Brahmin bachelor Vamana, went over to the great sacrifice of the supremely affluent Daitya
'Vishnu, that Soul of the Universe began to grow in size till he reached the abode of Brahma', and taking three steps, pierces the crust of the World egg. The water that flows in and washes His feet 'thereby became pure and sanctified the world... It was served as resorted by the Saptarishi (The Ursa Major). Then it fell on the top of mount Meru' to become the Ganges. The three worlds are thus return to the Devas, Bali is given Patala 'along with all his ', and Vamana goes to a 'forest for performing penance' (11). Other details include:
In the Padma Purana, two accounts of the legend of Vamana are given.
At 'the time as ordained, the god, the lord of lords (i.e. Visnu), kind to all beings, of pure and scanty hair, having the beauty of the moon, the conch and the (sun-) rise, became (i.e. was born as) Aditi's son'. Vamana later travels with Indra to the city of Baskali to request three steps of land. To the amazement of Indra, in the city there 'was no religious merit, no lore, no architecture, no art that did not exist (i.e. that was not found)', and even the Vedas were being recited by 'virtuous demons'. Baskali himself 'was conversant with righteousness, was grateful, truth-speaking, and had his senses controlled'.
Delighted, Baskali compares seeing Indra to sacrifices like the Yajna and Rajasuya. Indra praises Baskali and requests three steps of land for the dwarf-brahmin to have a fire-sanctuary to make sacrifices. Baskali praises and surrenders to Vamana as Vishnu who 'has performed a hundred sacrifices endowed with excellent sacrificial fees', adding that Vishnu 'killed Vrtra Namuci' (a legend also related to the development of the Narasimha incarnation). Although advised by Shukra to gift nothing to Vamana or else face total destruction, Baskali considers himself lucky to be able to surrender to Vishnu and wants to give everything. Indra repeats that only three steps of land are requested, and 'Baskali then gave (the piece of land measured by) three (foot-) steps to the dwarf, after (pouring) water (on his hand), saying 'Let Hari himself be pleased with me'.
The first step of Vamana is on the sun, the second is on Dhruva (the polar star), and the third reaches outside the universe. Water rushing in through the crack in the edge of the universe caused by the tip of Vishnu's toe becomes the river Visnupadi (i.e. the Ganges), an auspicious and holy river. Vishnu offers Baskali a boon, and is requested only for increased devotion and a death at His hands in order to enter the realm even 'inaccessible to the ascetics'. Vishnu agrees and promises to kill Baskali when they incarnate and battle as Varaha and Hiranyaksha, respectively. Otherwise, after being deposed, 'Baskali lived happily in the netherworld while Indra also protected the three worlds'.
It seems that the legend of Vamana is only briefly mentioned in the Shiva Purana. The translator, J.L.Shastri, notes in the fourth part (page 1659, footnote 93) that 'Patala is called Balisadman - the abode of Mahabali. According to a legend God Vishnu in the form of a Brahmin Dwarfism craved from Bali the boon of three steps of ground and having obtained it stepped over heaven and earth in two strides but then out of respect to Bali's devotion and his grandson Prahlada's virtues, he stopped short and left to him Patala, the nether region'. However, Prahlada is actually the grandfather of Bali (being the son of Hiranyakashipu), not his grandson as incorrectly stated by Shastri. Other details include:
Notably, this above-quoted incident is not mentioned in either of the two legends of Vamana given in the Skanda Purana.
Pondering how to defeat the Daityas, Vamana first orders his Kaumodaki (mace) to kill Bali, but it replies that this is impossible as Bali is 'a great Brahmin (well-versed in the Vedas, friendly and hospitable to Brahmin)'. His discus and Sarnga bow give the same reply when ordered to kill Bali, too: 'Just as you are Brahmanya, O Vishnu, so is this great Daitya called also'. Meanwhile, the Daityas conquer heaven (abandoned by the Suras) and install Bali on Indra's throne. Bali's previous life as a sinful gambler is recounted, before it is revealed Aditi completed her Vrata (vow) - upon which Vamana, 'Aditi's son in the form of a great religious student' appeared - just before Bali's 100th Ashvamedha.
At the sacred thread ceremony performed by Kashyapa for Vamana, Brahma gives the sacred thread, Chandra gives the staff, the Earth gives two , and Bhavani gives alms. Also given a girdle and deer-hide by unknown parties, Vamana proceeds to Bali's next sacrifice. Although Bali is willing to give the Brahmin the whole earth, Vamana requests only three steps of land, before Shukra warns Bali that the religious student ('Batu') is Vishnu in disguise, and in relation to the Kurma incarnation, that Vishnu had previously incarnated as Mohini to take the Amrita away from the Daityas to give to the Suras (Chapter 18).
In the next chapter, Bali states that he intends to give whatever is asked as 'Lord Hari, the soul of everyone has come here out of sympathy for me, in order to redeem me'. Sukra curses Bali for ignoring his advice and retreats to a Hermitage. There is no mention of Sukra attempting to block the offering or losing his eye. Vamana takes two steps, the first covering the earth and the second all existence; the water used by Brahma to wash the foot of Vishnu that took the second step produces the Ganges. Vamana returns to His original size, and through Garuda, admonishes and binds Bali for only gifting two steps, not three as promised (since all existence had been covered in only two). Vindhyavali, Bali's wife, sees through this ruse and offers the heads of Bali, her son Banasura, and herself for Vishnu to step on. Delighted, Vishnu releases Bali from his bonds, instructs Bali to rule in Sutala, and offers a boon. Bali states 'I do not wish for anything except your lotus-like feet, O Lord'. Vishnu promises to be Bali's gatekeeper forever, and all 'the beggars and mendicants of the three worlds went to Bali. Visnu who stood at the entrance to his abode, granted to them whatever they desired to get'. The account then ends with a eulogy to Shiva, by whose favour 'that Bali became thus' (i.e. happy and blessed; Chapter 19).
Vamana requests three steps of land. Bali offers much more, but Vamana repeats he wishes for three steps of land. Against the advice of Bhrgu (Shukra in the first account), this is granted by Bali, and 'Hari immediately occupied the cosmos. The entire region of the earth including mountains, forests and jungles was covered by two and a half footsteps'. Having conquered the , Vamana gives the three worlds back to Satakratu (Indra) and returns to earth. The remainder of the chapter concerns the merits of the Vamana Tirtha (holy site) related to this legend. Other details include:
There are two main accounts of the legend of Vamana in the Vamana Purana. At least 18 chapters relate directly to Vamana and events or characters relating to the legend. H.H. Wilson summarises the legend of Vamana in this Purana as 'the birth of Krishna as a dwarf, for the purpose of humiliating Bali by fraud, as he was invincible by force. The story is told as usual; but the scene is laid at Kurukshetra'. This somewhat curt summation is fundamentally inaccurate and misleading since Bali is neither humiliated nor defrauded. As a general rule, Bali is a noble-souled and religious character fully aware of exactly who Vamana is and who knowingly grants three footsteps of land in spite of being warned of the consequences. This is the case in both accounts contained in the Vamana Purana, where far from being 'humiliated', Bali is installed as ruler of the netherworlds and is promised the post of Indra (i.e. King of the devas).
Brahma informs the devas that the three worlds will be delivered by 'Him who is the Lord of all the worlds, the eternal master of the universe, and the First born they call the Primordial First Deity. Even the devas do not know who the Great One is'. From there the devas travel to 'the northern bank of the Kshir Sagar Ocean, in the northern direction, where the Creator of the universe is present... the region known as Amrta'. There, knowing 'Lord Narayana, the thousand-eyed god' could only be realised through spiritual union, practiced holy vows and recited the Vedas for 1,000 years (4). Kashyapa also eulogises Vishnu by reciting many of His names, including 'Devadeva' ('God of devas') and 'Prasitara' ('the Eater of the oblation at the sacrifice') and states the importance of Yajna (5).
Narayana agrees to the request of Kashyapa to 'be born as the younger brother of Indra, the promoter of the happiness of the relatives, and the dear son of Aditi'. Returning to the Hermitage of Kashyapa, Aditi then performs penances for 10,000 years (6). Pleased with her penance Vishnu appears, agrees to Aditi's wish to restore her son Indra to power, and becomes conceived in the womb (7). After the demons lose their lustre, Bali enquiries from his grandfather and Vaishnavism, Prahlada, what the reason is. Meditating on Hari, Prahlada has a vision of Vamana and informs Bali, who scoffs and is consequently cursed as for his disrespect towards 'the all-pervasive, supreme spirit' (8). Bali apologises, is forgiven by Prahlada, and accepts he will lose his kingdom as a result of the curse. Meanwhile, Vamana is born to Aditi after 10 months of pregnancy. Brahma performs the Jatakarma and other rites before gifting a black deer skin, Brhaspati the sacred thread, Marichi the Asadha staff, Vasistha a Kamandalu, Angiras a silken cloth, and so on. The dwarf then proceeds slowly to the sacrifice of Bali, His footsteps leaving hollows in the earth (9).
Bali is warned by Shukra about the arrival of Vamana, and advised to refuse any request made. Bali responds that he could not refuse the Lord of Sacrifices even if he wanted to, and considers himself very fortunate the Lord is arriving to his Yajna personally. Bali offers Vamana 'a gift of anything that belongs to me' and Vishnu requests 'three strides for a Fire Sanctuary Altar'. Bali agrees and as 'soon as water fell in his palm the Dwarf assumed non-dwarfish dimensions and showed instantly his form, comprehending all devas'. In three steps Vamana regains the three worlds which are returned to Indra, while Bali is promised to become Indra on 'the expiry of the Vaivasvata period' (i.e. end of the rule of the seventh Manu); until then, he is to rule in Sutala, 'crowded with hundreds of palaces and provided with comforts necessary for devas'. The remainder of the chapter concerns the importance of sacrifices, and the merits achieved by Bali though improper practices of others, such as 'sacrifices performed without faith' (10).
Vamana is born, and eulogised by Brahma who performs the Upanayana and Jatakarma and others. Pulaha gives the sacred thread to Vamana, Pulastya two white garments, Agastya a deer skin, Bharadvaja a girdle, Marichi a staff, Vasistha (son of Varuna) rosary beads, Angiras a broom of Kusa grass, King Raghu an umbrella, Nrga a pair of shoes, Brhaspati a water-jar, and so on. Vamana states 'I will go to Kuruksetra which confers great prosperity. There the sacred Ashvamedha of the king of demons Bali is going on' (62).
Shukra advises Bali not to give anything to Vamana. This advice is rejected by Bali, who relates the story of Nisakara 'the son of Kosakara, which took place on the Malaya Mountains in olden days'. It is similar to the legend of Bharat, insofar as it concerns a person that having remembered their previous births, pretended to be mentally-handicapped, and suffered mistreatment by others as a result, in order to 'no longer commit terrible sins with my mind, actions and speech' (64). Vamana arrives at the sacrifice of Bali and requests three steps of land. Bali offers much more but Vamana again repeats 'Give me three steps; I do ask for this much only'. Bali agrees, and just 'as the water (of the pitcher) fell on the hand (of Vishnu) he assumed a divine, multifarious, world-embracing form for the purpose of pervading the three worlds'. In two steps, Vamana covers all existence and creates the Ganges. Vamana then tells Bali he must 'supply my (remaining) step or accept captivity'. Bali's son, Banasura, sees through the ruse and points out Vishnu could traverse all of existence in a single step despite being in the small form of a dwarf.
Vishnu responds that His three steps were also for the benefit of Bali, and to the King directly, says, 'O King, till my honorarium is paid, you go and live free from diseases in the subterranean region called Sutala (good-surfaced) which is highly beneficial'. As in the first account, Vishnu also states that improper sacrifices will also benefit Bali while resident in the netherworld, in addition to other sacred rituals such as Dvara-pratipada. Then, 'having restored heaven to Indra, and enabling the devas to enjoy their shares in sacrifices, the omnipotent Lord of the universe disappeared' (65).
In the Varaha Purana, it seems that the legend of Vamana is only briefly mentioned, as quoted above. Other details include:
In the Vayu Purana, the legend of Vamana is briefly recounted in the second part (36.74-85), an excerpt of which is quoted above. A simplified version of the legend (in comparison to many others), after Vamana takes back the three worlds from the , 'he forced them to retreat to the bottom of the nether-world along with their sons and grandsons. Namuci, Sambara and Prahlada (were among them). The cruel Danavas were killed'. Bali is also stated to have been 'bound with great nooses along with his kinsmen, friends, and followers'.
The previous two incarnations of Vishnu prior to Vamana are stated to be Varaha and Narasimha. Notably, deviating from Dashavatara typically listed, the fourth listed (occurring in the tenth Treta Yuga) is Dattatreya, the fifth (fifteenth Treta Yuga) is Mandhatri, the sixth (nineteenth Treta Yuga) is Parashurama, and the seventh (twenty-fourth Treta Yuga) is Rama. Other incarnations following Rama have not been listed here. Other details include:
It seems that the legend of Vamana is only briefly mentioned in the Vishnu Purana. According to the notes of the translator, H.H. Wilson, 'Fuller details occur in the Bhagavata Purana, Kurma Purana, Matsya Purana, and Vamana Purana'. However, it is stated in the above quotation that Vamana had a wife called Padma or Kamala, an incarnation of His eternal consort Lakshmi. The only other mention of a wife is made in the Bhagavata Purana, whose name was Kirti (meaning 'Fame', see above).
A simpler form of this legend, one without Mahabali, is found in the Rigveda and the Vedic text Shatapatha Brahmana where a solar deity is described with powers of Vishnu. This story likely grew over time, and is in part allegorical, where Bali is a metaphor for thanksgiving offering after a bounty of rice harvest during monsoon, and Vishnu is the metaphor of the Kerala Sun and summer that precedes the Onam. The story of Mahabali is important to Onam in Kerala, but similar Mahabali legends are significant in the region of Balia in Uttar Pradesh, Bawan also in the same state, Bharuch in Gujarat, and Mahabaleshwar in Maharashtra. The story is significant not because Mahabali's rule ended, but it emphasizes the Hindu belief in cyclical nature of events, that no individual, no ruler and nothing lasts forever, except the virtues and self understanding that overcomes all sorrow.
Padma Purana
Part 1: 30; Part 2: 38 (legend of Rama and an image of Vamana), 41.33b-35, 41.178, 75.90; Part 3: 19.29, 19.60-71, 32.32-54, 66.129-151a, 75.1-6, 76.25-33, 87.10-24; Part 4: 98.52-78; Part 5: --; Part 6: 78.16b-43; Part 7: 45.49-52, 53.2-16, 66.44-54, 71.23-29a, 71.199-212, 78.16.29, 78.44; Part 8: 120.51b-73, 133.2-12, 138.1-15, 160; Part 9: 218.10-16, 228.14-18, 229.40-44, 240; Part 10: 6.175-190, 11.25-30;
First Account
The first is related by the sage Pulastya to Bhishma (Part 1: chapter 30), which took place 'formerly in the Satya Yuga'. Similar to the legend of Vritra in the Bhagavata Puran, Mahabali (i.e. Bali) conquers the devas led by Indra after attaining the boon of invincibility from Brahma, forcing them to ultimately seek Vishnu for refuge. Vishnu agrees to help, and Aditi (Wife Of Kashyapa) is pregnant for 1,000 divine years with the Vamana Dashavatara. It is noted that Aditi 'entertained a malicious design' to destroy the demons during her pregnancy.
Second account and other details
The second account, narrated by Mahadeva (i.e. Shiva), is much shorter and more typical in nature. In this, Vamana is implored by the devas to visit the sacrifice of Bali to request the three worlds from him. Vamana, this time alone without Indra, is greeted and worshipped by Bali, explains the merit of donating land, and requests three steps, which is granted despite the protests of Shukra. Vamana then 'abandoned his dwarfish form... extending up to fifty (of ) he seized the earth along with the seas and mountains, along with the oceans, islands, devas, demons and human beings'. As Vishnu places his second and third steps, creating the sacred Ganges in the process, Mahabali is granted the ability to see his universal 'Janardana-form' (similar to that witnessed by Arjuna in the Bhagavad Gita). Other details include:
Shiva Purana
Skanda Purana
First account
In the first account (part 1, chapters 18–19), after being defeated by the (led by Mahabali), the shamed Suras (led by Indra) disguise themselves as different animals and go to the hermitage of Kashyapa and Aditi for refuge. Aditi wishes to help the Suras, so on the advice of Kashyapa, she performs the Ekabhakta rite for Vishnu for a year (details and instructions are provided, including the most auspicious timings and star ). Pleased with Aditi's holy penance, Janardana (Vishnu), on 'the Dvadasi day which coincided with the Shravana constellation appeared the form of a Brahmacarin (religious student). He was two-armed and had lotus-like eyes. He had the colour of the flower of Atasi (Hemp). He was adorned with a garland of sylvan flowers'.
Second account and other details
In the second account (part 12, chapter 63, verse 237 onward), after the request of the devas granted a boon by Vishnu, Vamana is born 'as the delighter of Aditi' some time later. At this time Bali was performing 'a hundred Ashvamedha with a desire to take away the kingdom of Indra'. Vamana, singing 'the Mantras of all the four Vedas', arrives at Bali's sacrifice officiated by figures such as Kashyapa and Bhrgu. Announced by the doorkeepers, Vamana is taken by Bali to the centre of the hall, and asked His reason for coming as well as whatever He may desire.
Vamana Purana
Saromabatmya - 2-10; 48-52 and 62-66
First account
The first account is remarkably similar to that of the Matsya Purana (see above), and consists of 9 chapters (Saromabatmya: 2-10). It begins with the coronation of Mahabali as the King after defeating Indra. Noble and religious, Bali is congratulated for his victory and blessed by Lakshmi (2). Meanwhile, Indra returns to his mother, Aditi, who states Bali can only be defeated by Vishnu. Aditi and the devas go to Kashyapa, 'the creator of beings, the Supreme Master of the entire progeny' who then takes them to Brahmaloka, the celestial abode of Brahma (3).
Second account
The second account - excluding chapters not directly related to the legend, such as Bali conquering the devas beforehand and the pilgrimage of Prahlada after cursing Bali - consists of at least 5 chapters (Saromabatmya: 50–51, 62, and 64–65). In this, Indra travels to Brahmaloka to confer with Brahma and Kashyapa, where he is told that he lost his Kingdom due to his sin of attempting to destroy the fetus of Diti (saved by Vishnu), another wife of Kashyapa and mother of the . Indra performs penances, of which he tells his mother, Aditi. Aditi in turn performs penances, and pleased, Vishnu agrees to be born as her son (i.e. Vamana) to restore Indra to power (50). Similar the first account, Bali is warned about the birth of Vamana and cursed after failing to take the threat seriously, albeit this time by his grandfather Prahlada (not Shukra), who then goes on a pilgrimage (51).
Varaha Purana
Part 1: 1.11, 4.2-3, 7.32, 8.43, 15.14, 43.2-7, 48.18-22, 55.37, 113.25, 113.42; Part 2: 160.40, 166.25, 174.53-54, 174.63, 174.76-83, 210.64, 211.69
Vayu Purana
Part 1: 50.41 (city of Bali), 55.3, 55.7; Part 2: 5.133, 35.73, 35.77, 36.74-85, 37.26-32, 38.21-22, 46.29 (Bali as oblation);
Vishnu Purana
Book 1: 9; Book 2: --; Book 3: 1; Book 4: --; Book 5: 5; Book 6: --;
Sangam Literature
Several texts of the Tamil Sangam literature such as Mullaippāṭṭu and Perumpāṇāṟṟuppaṭai mention Vishnu's incarnation of Vamana, addressed as Trivikrama, referring to his act of spanning the Earth.
Festivals
Balipratipada
Balipratipada is an ancient festival observed during the five days of Diwali that amongst other things commemorates the Bali-Vamana legend. The legend signifies devotion, goodwill and generosity.
Onam
In one version of the Vamana legend, when Mahabali offered himself for Vishnu's third step, it was an act of Mahabali's devotion. Vishnu granted him a boon. Mahabali chose to revisit earth, once every year, the lands and people he previously ruled. This revisit marks the festival of Onam, as reminder of the virtuous rule and his humility in keeping his promise before Vishnu.
Iconography
Vamana iconography varies by region. Three icons are common, one shows his left foot raised above his knee, the second shows his foot above his navel, and the third shows it raised above the forehead. These icons respectively symbolize the three worlds – netherworld, earth and heaven – Vamana covered as Trivikrama.
Temples
The Vamana iconography and images are found in many Vaishnava temples. Some Vamana temples include:
See also
External links
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