The concept of Vamana-Avatara (incarnation)

The Vamana incarnation is one of the important myths among the ten incarnations of Lord Visnu. Vamana myth manifests the beginning of the human form where as the earliest Visnu myths make the earlier stages in human evolution and semi-human beings. It signifies the conquest of great demon power by a tiny man who covered the entire Universe. It is an established fact that the origin of the Vamana myth traced to the Rgveda, having traversed the Universe with His three strides. Hence He is described as Urukrama, Urugaya, and Trivikrama. 155. Siva Purana II.27. III.2.35. Linga Purana 1.96.27, 1.96.34

232 The motif of the Vamana story was rooted in the Vedic symbolism of Visnu taking three strides and measuring out of the three lokas. 156 This motif of three steps is repeated in several other hymns of Rgveda.157 The story of Vamana-Trivikrama myth is clearly stated in Rgveda that Vamana god changes Himself into Virat the Giant form which includes all the dimensional and temporal extensions of time and space. Visnu first appears in the form of an young celibate and then assumes all pervading form. 158 At another place, Visnu is applauded for traversing the earth to bestow it on men for inhabiting. "Over this earth, with mighty step strode Visnnu ready to give it for home to Manu. In him the humble people trust for safety; the noɔly born has made them specious dwelling. "159 In the Rgveda Lord Visnu's benevolence and kindness towards man is expressed. Although the three steps of Vamana have their 156. idam visnurvicakrame traidhani dadhe padam | samuhasya pamsure || 1 trini pada vicakrame visnurgopa adabhyah | Brat effor enRgveda - 1.22.17. 157. Ibid., I.154.2 153. yah parthivani tribhiridvigamabhirurukramistorugayaya jivase || Ibid., I. 155.4 caturbhih sakam navatim ca namabhiscakram na vrttam vyatimravivipata | brahacchariro vimimana rkvabhiryuvakumara h pratyetyahavam || Ibid., 1.155.6 159. vicakrame prthivimaisa etam ksetraya visnurmanuse dasasyan | dhrvaso asya kariyo janasa uruksitim sujanimacakara || Ibid., VII. 100.4

233 most obvious link with the Avatara in the Vamana form, a point to be discussed about the nature and consequence of His deeds which uphold the divine glory of this Avatara concept as a whole. The nature of the three steps of Vamana potrays the God Visnu in His all pervasive and cosmogonic perspectives. This may be read in the following hymns: "I will now proclaim the heroic powers of Visnu, who has measured out the terrestrial regions; who established the upper gathering place, having, wide - paced, strode out triply." "160 "By reason of His heroic power, like a dread beast that wanders at will, that haunts the mountain, Visnu is praised aloud for that; He in whose threes strides all beings dwell."161 "Let my inspiring hymn go forth for Visnu, the mountain dwelling wide-pacing bull, who alone with but three steps has measured out this long far-extended gathering place."162 160. visnoh nu kama viryani pravocama | yah parthivani vimame rajamsi | yah askabhayata uta'taram sadha'stham | vi'cakramanah tredha urugayah || Visnu Sukta, I. 154.1. 161. pra tat visnuh stavate viryena | mrgah na bhimah kucarah giristhah | yasya urusu trisu vikramanesu | adhiksiyanti bhuvanani visva || Ibid., 2. 162. pra visnave srusama enu manma | giri'ksite urugayaya vrsne | yah idam dirgham prayatama sadha'stham | ekah vimame tribhih it padebhih || Ibid., 3.

234 "Whose three steps filled with mead, unfailing, rejoice in bliss; and who in three fold wise alone has supported earth and heaven, and all beings. "163 "I would attain to that dear domain of his, where men devoted to the all god rejoice; for that, truly akin to the wide-strider, is a well of mead in the highest step of Visnu. 164 "We desire to go to those abodes of you two, where are the many horned nimble kine; there indeed that highest step of the widepacing bull shines brightly down."165 When the place of direction in which the three steps were taken is described in vedic hymns, there we find three basic views : a) In Rgveda I. 22.17, I. 154.3, I. 154.4, Visnu strides horizontally across the earth with three steps. b) In VI.49.13, VII.100.3, 166 Visnu strides horizontally across the earth three times. 163. yasya tri purna madhuna padani | aksiyamana svadhaya madanti | yah om iti tridhatu prthivim | I uta uta dyam | ekah dadhara bhuvanani visva || Ibid., 4. 164. tat asya priyam abhi pathah | asyam | narah yatra devayavah madanti | urukramasya sah hi bandhuh ittha | visnoh pade parame madhvah utsah || Ibid., 5. 165. ta vam vastuni usmasi gamadhyai | yatra gavah bhuri'srrngah ayasah | atra aha tat urugayasya vrsnah | paramam padam ava bhati bhuri || Ibid., 6. 166. yo rajamsi vimame parthivani triscida visnurmanave badhitaya | tasya te sarmannupadadyamane raya madema tanvahe tana ca || Rgveda - VI. 49.13 →

235 c) In I.154.1, I.155.5, VIII.29.7,167 Visnu strides vertically, the third or highest step seen as being to or in heaven. It presupposes that strode from earth to heaven. These references make the following points clear: First, by either striding over the earth, with three strides or three times, or by traversing the "Universe" from the earth to the place where "no one ventures to approach, no, nor, feathered birds of air who fly with wings," where the gods rejoice. Lord Visnu has clearly demonstrated His pervasive nature unparralleled by any other Vedic god. Whether the earth is striden over or the Universe traversed, or even if the strides number seven (RV. I.22.16. VIII.69.7), the point being made is quite unique. Visnu traverses the whole and reaches its pinnacle, and that third step that Paramam Padam is linked to an eye fixed in heaven which singers light up and is said to shine down greatly (I.154.6). Through His three steps, Visnu is able to traverse the Universe, attain to its transcendent point, and still pervade it like a shining light. This is a point hard to forget when calling to mind the Avatara concept. This myth is fully developed in Brahmanic literature. In the Satapatha Brahmana, Visnu is said to have become preeminent → trirdevah prthivimesa etam vicakrame satarcasam mahitva | pra visnurastu tavasastaviyan tvesam hyasya sthavirasya nama || Ibid., VII. 100.3. 167. dve idasya kramane svadrso'bhi khyaya martyo bhuranyati | trtiyamasya na kiradagharsati vayascana patayantah patatrinah || Ibid., I. 155.5 trinyeka urugayo vicakrame yatra devaso madanti | Ibid. VIII. 29.7.

236 among the gods as He is identified as the sacrifice. Visnu is the sacrifice. (Sa yah sa Visnur Yajnah sa.). The Taittiriya Aranyaka V.I. 1-7 provides a variant of the Satapatha Brahmana Myth, with more etylogical explanations; as Visnu's head is severed, It travels through heaven and earth; "from its so travelling (pravarttata), the 'pravargya' got its name. Virile energy feels from the mighty oen (mahatah); Hence the mahavira (sacrificial kittle) got its name! And Pancavimsa Brahmana offers a collapsed version of the former two, calling Visnu 'makha' at all times. The identification of Visnu is here affirmed rather, redundantly, in the statement that 'makha' is the sacrifice (Yajnam). The third setting for the identification of Visnu with the sacrifice is the most familiar one in the Satapatha Brahmana (I.2.5). It is called germ myth of the Vamanavatarai, in which the gods invoke Visnu, the sacrifice itself to win back the entire earth from the demons. Again an etology accompanies the myth; "By it (Visnu, the sacrifice), the gods obtained this entire earth. As they obtained this entire earth by Him. So the sacrificial ground is called Vedi i.e. altar. 168 The association of Visnu's three steps with the three worlds, only tentative in the Rgveda, is made explicit in the Brahmana literature. In the Aitareya Brahmana (28.7), the strides encompass not only the three worlds, but basic components of the sacrificial Universe; the vedas and vak. "Indra and Visnu fought with Asuras; having conquerred them and they said, "let us make an arrangement; 168. Satapatha Brahmana I.2.5.2.

237 the asuras said, 'be it so,' Indra said, 'so much be ours, let the rest be yours.' So He traversed these worlds, then the Vedas, then speech." The final extension of this Vamanavatara may be seen in the Satapatha Brahmana in which Visnu is identified with the sacrifice and three strides are replaced completely by the three meters, TU³I, and f, that encompassing Visnu, win the entire earth back from the Asuras. In this myth, several elements joined together to expres a lasting cosmological statement, the creative power of Visnu as sacrifice, as strider of the three steps are translated into the sacrificial terms of the three meters, and as obtainer of the earth. The cosmology implicit in the Brahmana of the Vamana is stated explicitly in the purana version, 'the whole Universe is in the Visnu's body." Further the Taittiriya Samhita associates the sacrificer with Visnu and assimilate the power of His three strides by His own striding thrice. 169 Again in Taittiriya Samhita it is said: "Visnu won finally three worlds by the metres, in that he strides, the sacrificer becoming Visnu win finally these worlds. Thus, in the Brahmanas the three strides which are equated with the three worlds, have 169. yanyevainam bhutani vratamupayantamanupayanti taireva sahavabhrthamavaiti visnumukha vai devaschandobhirimallokanana- pajayyamabhyajayan yadvisnukramata kramate visnureva bhutva yajamanaschandobhirimallokananapajayyamabhi jayati | visnoh kramo'syabhimatihetyaha gayatri vai prthivi traistubhamantariksam jagati dyauranustubhirdisa icchando- bhirevemamllokan yathapurvamabhi jayati || Jaittiriya Samhita: I.7.5.4.

238 grounded their own nature of cosmogony and cosmological totality in the creative milieu of the sacrifice. 170 In the Brahmanas, Visnu's role as an aid to Indra in demon's vanquishing, continues, but becomes more active and explicit. In Taittiriya Samhita Visnu's part is still somewhat vague; Indra when raising his thunderbolt at Vrtra, was supported by Visnu. In the Aitereya Brahmana ( 28.7), Indra and Visnu fight the Asuras and conquer them. So Indra arranges for Visnu to win back the worlds. The association of three strides with Indra Vrtra fight is extended and made more explicit in Taittiriya Samhita. 171 A variation to Vamana-Visnu comes here again in the context of a Daivasura struggle, in which Visnu gains the power of three strides from the sacrifice of a dwarf beast. "The gods and the Asuras strove for these worlds, Visnu saw this dwarf; he offered it to its own deities, then he conquered these worlds. One who is engaged in a struggle should offer a dwarf to Visnu, then he becomes Visnu and conquers these worlds. Thus, idea of sacrificing the dwarf of a 170. visnumukha vai devascandobhirimallokananapajayyamabhyajayan yadvisnukramat kramate visnureva bhutva yajamanaschandobhirimallokananapajayyamabhi jayati visnoh kramo'syabhimatihetyaha gayatri vai prthivi traistubhamantariksam jagati dyauranustu bhirdisaschandobhireve mallokana yathapurvamabhi jayati prajapatiragnimasrjata so'smat srstah || Ibid., V.2.1.1. 171. visnuranya devata''sit so'bravidvisnavaihidama harisyavo yenayamidamiti sa visnustredha''tmanam vinyadhatta prthivyam trtiyamantarikse trtiyam divi trtiyamabhiparyavarta dyabibhedyat prthivyam trtiyamasita tenendro vajramudayacchadvisnavanusthitah so'bravinma me pra harasti vaidam || Ibid., II. 2.12.3. 4. D. P. " Post

239 species to Visnu is preceded by a mythological reference, in Taittiriya Samhita. 172 A very similar idea is expressed in a hymn where he is said to have taken vast strides with Indra and stretched out of the world for existence.173 A remarkable point in the evolution of the basic concept of Avatara is its association with Visnu right from its initial stages. Unlike other avataras, Vamana is not a separate entity, later on synthesized with Visnu, but it represents the essential and original aspect of the God. The development of this myth starts from the Satapatha Brahmana and mentions the story of the fight between gods and demons and states that Visnu assumed the form of a dwarf and 172. bhavati sahasri va esa laksmi yadunnato laksmiyaiva pasunava rundhe yadasahasram pasun prapnuyadatha vaisnavam vamanama labhetai tasmina vai yat sahasramadhyatisthat tasmadesa vamanah samisitah pasubhya eva prajatebhyah pratistham dadhati ko'rhati sahasram pasun praptumityahurahoratranyeva sahasra sampadya'' labheta pasavo || Ibid., II. 1. 5.2. vainam vaibhidaka idho bhinattyaivainam vaisnavam vamanama labheta yam yajno nopanamedvisnurvai yajno visnumeva svena bhagadheyenopadhavati sa evasmai yajnam prayacchatyupainam yajno namati vamano bhavati vaisnavo hyesa devataya samrddhyai tvastram vadabama labheta pasukamastvasta vai pasunam mithunanam || Ibid., II.1.8.3. 173. indravisnu tatpanayayyam vam somasya mad uru cakramathe | akrnutamantariksam variyo'prathatam jivase no rajamsi || Rv. VI. 69.5.

240 measured the share of Gods. 174 Often in ceremonies, the sacrificer is asked to stride the "three Visnu strides." Regarding this the Satapatha Brahmana says, "Visnu truely is the sacrificer, by striding (vi-krama) he obtained for the Gods all pervading power (vikranti) which belongs to them. By the first step, he gained this earth by means of the Gayatri metre, second in the aerial expanse by the Tristubh metre, and third in the sky by Jagati metre. 175 (1.9.3.9-10). In some of the rituals, the Visnu-strides ritual is accompanied by another one known as "Vatsapra rite". - "For Prajapati, having by means of Visnu strides produced creatures created vital power, for them by means of Vatsapra rite."176 The Vatsapra rite is the recitation of the Yajurveda mantras, (XII 18-28) (Rgveda X - 45 ) Vataspati Blandana is a seer who is associated with these mantras, and hence the rite is known as 174. yadvaiva visnukramatkramate | yajno visnuh sa devebhyah imam vikrantim vicakrame yaisamiyam vikrantiridameva pathamena padena pasparathedamantariksam dvitiyena divamuttamenatamvevaisa etasmai visnuryajno vikranti vikramane tasmadvisnukramankramate tadva'ita eva paracinam bhuyistha iva kramate || Satapatha brahmana I.9.3.9. 175. tadutaprthivyam visnurvyakrasta | gayatrena chandasa tato nirbhatkoyo'smandvesti yam ca vayam dvismo'ntarikse visnurvyakrasta traistubhena chandasa tato nirbhatko yo'smanddhosti yam ca vayam dvismo divi visnurvyakrasta jagatena chandasa Ibid., I.9.3.10. 173. a) athavatsapranopatisthate | etadvai prajapatirvisnukramaih prajah srsthava tabhyo vatsapronayusyamakaro- ttathaivaitadyajamano visnukramaih prajah srstrava tabhyo vatsapronayusyam karoti || VI. 7.4.1. b) sa haisa daksayanahastah | yadvasapram tasmadya jatam kamayeta sarvamayuriyaditi vatsapranaunamabhimrsettadasmai jatayayusyam karoti tatho ha sa sarvamayuretyatha yam kamayeta viryavantsyaditi vikratyainam purastadabhiyantrayeta tathohasa viryavanbhavati || Ibid., VI. 7.4.1.2.

241 "Vatsapra." It appears in three mantras of this hymn which are relevant with the Visnu's three strides and have sanction on the basis of four clauses of the Yajur mantra which are mentioned in the satapatha Brahmana. 177 An elaboration of puranic mythology of the Vamana myth is derived from Satapatha Brahmana. According to this myth, the dwarf among the gods, was instrumental in recovering the earth from asuras in fight between the devas and Asuras. The latter condescended to give the gods only that part of the earth which would be occupied by Vamana measured by his three steps thinking that they would close only little portion because of His small size. But Visnu was identical with sacrifice, He covered the whole Universe. A similar legend is mentioned in Taittiriya Samhita 178 and Taittiriya Brahmana also. In earlier versions of the story refers instead of measuring the three worlds, extends His steps to the three directions to obtain the possession of entire earth. For the first time, the myth of Bali and Vamana is referred to in the Ramayana. Here the story runs thus: Visnu assumed the form 177. i] ii] iii] visnoh kramo'si sapalaha gayatram chanda aroha prthivimanu vikramasva | visnoh kramo'syabhimatiha traistubham chandarohantariksamanu vikramasva | visnoh kramo'syaratiyato hanta jagatam chandasaroha divamanu vikramasva | iv] visnoh kramo'si satruyato hanta''nustubham chanda'aroha diso'nu vikramasva || Yajuh - XII. 5. 178. devasura esu lokesvaspardhanta sa etam visnurvamanamapasyata tam svayai devataya | ailabhata tato vaisa imalokanabhyajaya dvaisnavam vamanama | labheta spardhamano visnureva bhutvemallokanabhi jayati visama a labheta visama iva hime lokah samrddhaya indraya manyumate manasvane lalamam prasrngama labheta samgrame || taittiriya samhita - VI.2.4.2. anamtasastris yajnesvarasastri bharata mudranalaya paradi nagaram 1957.

242 of a dwarf in order to subdue the pride of the Asura-king Bali. At the time of Sacrifice, He approached him and asked the gift of measuring the land, the size of His three steps. When he granted the offer He enlarged Himself into a wonderful giant form and measured the whole Universe. King Bali was then sent to the neither world.179 The entire myth is evolved in the puranas in the form of powerful story and to excel the glory of Lord Visnu. The description of Vamana incarnation, here follows the lines of the Bhagavata Purana as it is explicit therein. Bali the son of Virochana, the commander of the Daitya army made encampments all over outside the celestial city with a desire to attain the status of Indra. So the celestials assumed various different forms at will, disappeared from heaven. Vali reigning in the city of Indra, Amaravati, brought the three worlds under his subjection. And the descendants of Bhrgu fond of their disciples, made their world conquered Vali performed Asvamedha Yajna for attaining to the status of Indra. By virtue of his having performed Asvamedha Yajna, Bali reigned spreading his fame all over the three worlds on all sides shining as he did like the moon surrounded by 179. verocanimupagamya trin yacat padakraman | labdhva ca trin padan visnuh krtvarupamathadubhutama || trinih kramaistatha lokanajahara trivikramah | ekena hi pada krtsnam prthivi so'dhyatisthati || dvitiyenavyayam vyomam dyam trtiyena raghava | tam ca baddhanjalim krtva patalatalavasinam || Ramayana : I.27. 12-14.

243 stars. He considered himself as blessed and he enjoyed the prosperity acquired through the Brahmanas. 180 Consequently the celestials disappeared and Daityas took the possession of gods, Heaven, seeing the condition their mother, Aditi, felt much distressed like a helpless woman. 181 Kasyapa asked his wife Aditi the cause of her pale countanance. She told her desire, that the gods regain their wealth, fame, prosperity and positions of which they had been robbed by the powerful demons. The Kasyapa told her that Lord Hari could fulfil her desire. He asked her to perform a sacred vow. i.e. Payovrata to propitiate Lord Hari, He also explained thus: "Full of Supreme devotion and subsisting on milk one should worship Lord Vissnu for twelve days during the bright fort-night of the mouth of Phalguna. Besmearing his body with the 180. tulyaisvaryabalasribhih svayuthairdeyuthapai | pibadbhiriva kham dabhirdahadbhih paridhiniva || vrto nikarsan mahatimasurim dhvajinim vibhuh | yayavindrapurim svrddham kampayanniva rodasi || Bhagavata Purana, VIII. 15. 10-11 . evam sumantritarthaste gurunarthanudarsita | hitva trivistapam jagmurgirvanah kamarupinah || 32 || devesvatha nilinesu balirvairocanah purim | devadhanimadhisthaya vasam ninye jagattrayam || 33 || tam visvajayinam sisyam bhrgavah sisyavatsalah | satena hayamedhanamanuvratamayajayan || 34 || tatastadanubhavena bhuvanatrayavisrutama | kirtidiksu vitanvanah sareja uduradiva || 35 || bubhuje ca sriyam svrddham dvijadevopalambhitam | krtakrtyamivatmanam manyamano mahamanah || 36 || Ibid., 32-36. 181. evam putresu nastesu devamataditistada | hrte trivistape daityaih paryatapyadanathavat || Ibid., VIII. 16.1.

244 earth, turned Varaha, if actually available on the Amavasya, the devotee should, while standing in the middle of the stream, recite the prayer, and Lord Hari appears in the form of Adi-Varaha. And then, worship the Lord with a concentrated mind in an image, altar, the sun, water, fire and even his preceptor by reciting some mantras. Having decorated the Lord with sandal paste, flower and so on uttering the mantra sacred to the Lord (the twelve sullabled mantra). This Supreme vow is known as Payovrta. 182 Thus, instructed by her husband, Aditi performed Payovrta. Having obtained a boon from Lord Hari as securing Him as her son. Aditi waited upon her husband with Supreme devotion like one who has accomplished her purpose. Lord Hari entered the mind of Kasyapa and concentrated his mind and entered the womb of Aditi Hiranyagarbha. 183 182. phalgunasyamale pakse dvadasaham payovratah | arcayedaravindaksam bhaktya paravayanvitah || sinivalyam mrda''lipya snayat krodabidirnaya | yadi labheta vai strotasyetam mantramudirayet || tvam devyadivarahena rasayah sthanamicchata | uddhrtasi namastubhyam papmanam me pranasaya || Ibid., 25-27. artviva gandhamalyadyaih parisa snapayeta vimum | vastropavitabharanapadyopasparsa naistatah dvadasaksaravidyaya || Ibid., 39. 183. ityukta saditi rajan svabharta kasyapena vai | anvatisthad vratamidam dvadasahamatandrita || Ibid., VIII.XVII. 1. upadhavata patim bhavaya paraya krtakrtyavata | sa vai samadhiyogena kasyapastadabudhyat || pratistamatmani hareramsam hyavitatheksanah | so'dityam viryamadhata tapasa cirasambhrtam || Ibid., 22-23.

245 Lord Hari appeared on the Svarna Dwadasi when the moon happened to be in the mansion called 'Srona' (Sravana) and in an hour known by the name of Abhijit. There arouse a tumultuous din of various instruments and other musical instruments. Full of joy, Apsaras danced and the chief of the Gandharvas sang; sages, gods, manus, manes, hosts of siddhas, vidyadharas along with Kimpurusas suparnas and attendants of god covered the hermitage of Aditi. 184 Lord Hari assumed a personality by His creative energy and sprang from her womb. In that very form Lord Hari who is unembodied consciousness had assumed and which was obviously resplendent with jewels and weapons, like an actor of wonderful movements, became a short statured Brahmana boy. 185 Greatly rejoicing to see the Lord in the form of that dwarfish Brahmana-boy, eminent sages placed the Lord at their head and performed all sacred rites. The sage Brhaspati gave Him sacred thread and 184. sronayam sravanadvadasyam muhurta'bhijiti prabhuh | sarva naksatrataradyascakrustajjanma daksinam || Ibid., 18.5. sankhadundubhayo nedurmudangapanavanakah | citravaditraturyanam nirdhosastumulo'bhavat || pritascapsaraso'nrtyan gandharvapravara jaguh | tustuvurmunayo deva manavah pitaro'gnayah || siddhavimdyadharaganah sakibhpurusakinnarah | carana yaksaraksamsi suparna bhujagottamah || gayanto'tiprasamsanto nrtyanto vibudhanugah | aditya asramapadam kusumaih samavakiran || Ibid., 7-10. 185. drstvaditistam nijagarbhasambhavam param pumamsam mudamapa vismita | grhitadeham nijayogamayaya prajapatiscaha jayeti vismitah || yata taddhapurbhati vibhusanayudhairavyatkacid vyaktamadharayadurih | babhuva tenaiva sa vamano vatuh sampasyatordivyagatiryatha natah || Ibid., 11-12.

246 Kasyapa gave a sacred cord made of Manja grass, Goddess earth gave a deer-skin Soma, a sacred staff and his mother gave a strip of cloth to cover his body and Dyauh gave an umbrella, Kubera gave Him a small vessel for receiving and holding alms, and Goddess Uma all virtuous gave Him alms. 186 Thus honoured by all those who assembled in the hermitage, that boy moved from that place. On the bank of river Narmada, named as Bhrgukachchha, a number of Rtviks of the Daitya king Bali were engaged in performing the sacrifices, saw the Dwarf Brahmana boy, approaching them there like the Sun rising in the sky. Being shorn of their lustre by the effulgence of the Dwarf, the priests, sacrificers and country people were very wonder. The mighty dwarf entered the courtyard of that horse sacrifice. The Dwarf bore with Him a staff, an umbrella and a Kamandalu filled with water. Seeing the subtle Vipra-Dwarf wearing a zone of Manja grass with deer skin, scarf thrown over his shoulders after the fashion of holy thread, the Bhrgus and their disciples together with the deities of fire having had their brightness beaten back, suddenly stood up and accorded unto him a respectful reception. 186. tam vatum vamanam drstva modamana maharsayah | karmanikarayamasuh puraskrtya prajapatim || brahaspatirbrahmasutram mekhalam kasyapo'dadata || dadau krsnarjinam bhumirdandam somovanaspatih | kaupinacchadanam mata dyauscatram jagatah preh || kamandalu vedagarbhah kusan saptarsayo daduh | aksamalam maharaja sarasvatyavyayatmanah || tasma ityupanitaya yaksarat patrikamadata | | bhiksam bhagavati sa ksadumadadambika sati || Ibid., 13-17.

247 Bali rejoiced on seeing handsome person and offered him seat. Bali worshipped the feet of the mighty one and then addressed his adorations to that charming one, and the Bali held on the crown of his head that auspicious and sacred water with which Hari's feet had been washed and which was capable of destroying sin. Thus king Bali worshipped the Brahmana-boy and told him to ask anything of His wish. Vamana praised Hiranyakasipu and Hiranyaksa for their heroic activities, and after thus praising the family in which Bali had been born, He begged the king for three feet of land. 187 Bali agreed to give this land in charity, since this was very insignificant. Sukracharya who could understand that dwarf was Visnu, the friend of demi gods forbid Bali to give this land. Sukracharya advised Bali to withdraw his promise. He explained that in subduing others, in joking, in responding in danger, in acting for the welfare of others and soon one could refuse to fulfil one's promise and there would be no fault. By this philosophy Sukracharya tried to dissuade Bali from giving land to Him. But Bali could not agreed. 188 187. tam narmadayastata uttare balerya rtvijaste bhrgukacchasamjnake | pravartayanto bhrgavah kratuttamam vyacaksataraduditam yatha ravim || tartvijo yajamanah sadasya hatatviso vamanatejasa nrpa | 1 suryah kilayatyuta va vibhavasuh sanatkumarotha didaksaya kratoh || Ibid., 21-22. maunjya mekhalaya vitamupavitajinottaram | jatilam vamana vipram mayamanavakam harim || pravistam viksya bhrgavah sasisyaste sahagnibhih | pratyugrahan samutthaya rsaksiptastasya tejasa || Ibid., 24-25. 188. yajamanah pramudito darsaniyam manoramam | rupanurusavayavam tasma asanamaharat || Ibid., 26. yad yad vato vanchasi tat praticcha me tvamarthinam viprasutanutarkaye | gam kancanam gunavad dhama mrstam tathannapeyamuta va vipra kanyam || 11 gramat samrddhamsturagan gajan va rathamstatharhattam sampraticcha || Ibid. 32.

248 The Vamana of Hari wonderfully increased His body and encompassed the three fold qualities of Sattva, Rajas and Tamas. In His form existed the earth, the sky, the quarter, the heaven, oceans, the celestials, all the Rsis etc. In that body identical with three fold qualities of Hari, endued with great spiritual wealth. And the second foot of His extending above heaven through Maharloka, Tapaloka, and Jnanaloka and Satyaloka. And there is no space for third step so king Vali requested Lord Hari toput his third step on his head. So Lord Hari put His third step on Vali head he went to Patalaloka. The Vali was liked by all the sages for his generosity. Vali being released, bowed down unto Lord Hari and entered Sutala with Asuras. Having thus conferred the three worlds upon Indra and satisfied the desire of Aditi, the Lord governed the entire Universe. 189 Meaning of Vamana: The Matsya Purana gives the meaning of Vamana. There are two aspects of Divine principle. One as the unmanifest called Vamana, and the other as the manifest called Visnu, Virat, Mahat etc. That which is Virat comprises the three or Visvabhuvanas. It is the power of Svayambhuvanas. It is the power of Svayambhu who is the same as manifest Vamana or the self existent centre which expands as the diameter and the circumference. This law of creation is expressed in the formulas. vamano ha visnurasa sahi vaisnavo yad vamanah vaisnavo vamanah | 189. esa vairocane saksad bhagavan visnukhyayah | kasyapadaditerjato devanam karyasadhakah || pratisrutam tvayaitasmai yadanarthamajnatata | na sadhu manye daityanam mahanupagato'nayah || 1

249 The meaning is that Vamana and Virat are two aspects of same Divine Power that which is Vamana or a Dwarf in its source or in the seed, becomes Vaisvanara or Virat in the cosmic tree. It is the intrinsic power of the manifest centre which expands into the diameter on the basis of which the circumference is ascribed. All the measurements of space which become manifest in the diameter abide in the centre and it is only the principle of movement that makes it expand. The centre is Vamana, whom all the devas worship - madhye vamanamasinam sarve deva upasate | The centre symbolizes the principle of rest (pratistha) or stasis (sthiti) but when the principle of ragas becomes operative the centre has to expand become manifest in space. It is already stated that in the story of Vamana, God changes himself into Virat, the Giant form which includes all the dimensional and temporal extensions of time and space. According to Rgveda Visnu first appears as Yuvakumara and He becomes of giant form. Bali is depicted as an Asura king, the asuric force which keeps the tendency of manifestation in its grip or coils which is the literal meaning of Vali. After its surrendering by the Asuric power, the Yajna of the cosmos fulfils its course. All growth or manifestation is Yajna in which the divine powers unfold itself in matter which is symbolized by the three lokas with three steps of Vamana. This avatara of Visnu was originally Vedic yet received an enthusiastic treatment in the Bhagavata teachers.

250 Vedic Astronomy and Mythology and The Vamana Incarnation : According to the Hindu mythology the twelth day of bright half of Bhadrapada is the birthday of the fifth incarnation, the Dwarf Vamana. The reward of the penance and prayers of Aditi was the descent of the divine Vamana in the house of Kashyap. This legend can be explained in the terms of astronomy as follows; Visnu stands identified with the Sun in the beginning of the Summer solstice. The shadow of the Sun on the meridian on that day is the longest and from the next day begins to become shorter. On the day of the beginning of the winter solstice which is noted as the day of Indra festival, the shadow of the Sun of the merdian becomes shortest. This phenomenon was interpreted as the birth of Vamana the Dwarf. On the twelth day of the bright half of the month of Bhadrapada the Moon is generally in the last leg of the sign of capricornus or the beginning of that of Aquarius. When the above legend of the birth of Vamana was conceived the commencement of the summer solstice was the sign of Leon and that of the winter solestice in the sign of Aquarius. The person who held this pot i.e. Aquarius - Kumbha was the king Bali of Hindu mythology. In the southern region like kernel and cylon and in the countries like Iraq there were Asura kingdoms known as 'Bali'. In these regions there used to be very heavy rains even in winter solistices. It could therefore be naturally imagined that the Vedic Indra became a victim of the 'Ba' or 'Bali' Raja. The Bali Raja had robbed

251 E Vedic Indra of his sovereign status. The Devas wanted there hegemony to be established and recognised. Vamana was born at the commencement of the summer solstice, then covered the autumnal equinox and then placing his third step on the winter solstice he crushed 'Bali' under his feet. The story goes, Bali came forward to gift away to Vamana what he had demanded. While Bali was prepared to pour water on the hand of Vamana a token of gift through his pot kumbha - in confirmation of his gift, it was Shukra venus the Guru of the Asura king, who attempted to step the king in his self liquidation by that suicidal gift. P-53. The Dhundhu Myth: Among the thirty versions of Vamana such a myth has appealed to us, the myth that personifies our more naive and idealistic conceptions of what the Vamanavatara is all about. Strangely, and perhaps; significantly, this favorite version is an aberration among the thirty; it is not about the familiar characters Bali and Vamana, but about Visnu who, in a bygone Mahayuga, descended as a dwarf to outwit the demon Dhundha, userper of the three worlds. The myth is told within the expansive Vamana Purana (49-65) Vamana myth as its fifty second chapter, to explain the existence of a Visnupada tirtha prior to Vamanas three steps on earth. The tale that ensues parallels the usual Vamana versions, but highlights some points that remain largely in the shadows of the other versions. In the fourth Kali age, the demon Dhundhu practiced tapas and was rewarded with invulnerability by Brahma. Usurping heaven and

252 its throne, Dhundhu was not yet sated, till desiring Brahma's abode to which the gods had fled. To this wish, the demons reply to their king "we don't have the power of going, O! Protector of the world, bywhich we can go to the residence of Brahma because the path is very far and extremely impossible." This escalation of goals on Dhundhu's part makes nice symmetry with his tapas; that is, a demon who wins by force desires only the triple world; but he who conquers by tapas desires true immortality. Adament in his desire, Dhundhu consults Sukra, who suggests to perform hundred Asvamedhas as did Indra, thereby winning the Brahmaloka. Assembled at the river bank, the Asuras begin the sacrifice, and the gods, smelling smoke, call to Visnu for help. Visnu "made His mind to bind Dhundhu feigning virtue." Taking the form of a dwarf, he floated up river to the site of the Asuras sacrifice and pretending to be drawning was hauled out by them. When questioned by them, he told a sad tale. The younger of two sons of a brahmin, named Netrabhasa and Gatibhasa, when his father died, he was cheated out of his inheritance by his elder broker, who gave him this excuse; "A hump backed a dwarf, a lame person, a eunuch, a leper a madman, a blind man these people have no share in property." At this protestation, Gatibhasa was thrown into the river by his greedy brother. Flattering the Asuras with compliments, then in return offered him a myriad of sumptuous gifts, which he declined asking only for these steps of land. Granted this, He assumed His Trivikrama form

253 and began striding, "robbing" the earth, atmosphere, and heaven with His first two steps and squashing Dhundhu with his third. Here the myth is unique in the instrumental role given to Visnu's dwar fishness, the fact that He was cheated out of His possessions because he was a dwarf becomes the motivation for Dhundhu's giving, and His status as a brahmin, although present, clearly takes a back seat. The myth excels in its ability to combine the expression of differing religious goals in a unique balance, while still preserving the impishness, inherent, but largely ignored, in the figure of the dwarf. And by the very existence of the Gitabhasa-Vamanavatara, a whole new realm of cosmological meaning is implied; that although the Avataras have sociocosmic relevance to the present Mahayuga, they are a repetitive cosmological structure, constant through time. The Vamana Purana (49-65) and Padma Purana (uttarakhanda 266-267) versions describe Bali's reign as dharmic, characterizing it as a satya yuga. The Vamana Purana version gives him a decisive role. In other words, each mytheme or element seems to be independent of the others, usually within the boundaries that logic dictates. This is not to say that there are no meaningful patterns within this variation, but several basic patterns that arise out of the multitudes. Again, these do not change the action and structure of this myth, but they are no less important in pointing out the poet's vision of the concerns that backon the Avatara.

254 According to Wedy O' Flaherty, there are three patterns. 190 The first situation that prompts the Avatara takes as its the classic daiva-sura struggle; Bali is a typical demon; due to his Svadharma he wants to cause trouble, to usurp the sovereignty of Trailokya, to steal the sacrifice. Likewise he is ignorant of Visnu's Supremacy and strength. This, as, Flaherty notes, is typical of the concerns of the vedic period and recall as well as earliest "germ" of the Vamana myth. These concerns are still voiced in such versions as Satapatha Brahmana I.2.5.1, Ramayana 1.29, Agni Purana, 4.4-11, and Skandha Purana VII.4.19. 10-14. The second situation presents with a skewed version of the daivasura conflict. Bali is now characterized as a virtuous Asura; that is, one who violates his Svadharma to honour Sanatana dharma. This still possess threat to the gods; perhaps a more serious one, for 190. tad vamanam rupamavardhatadbhutam hareranantasya gunatrayatmakam | bhuh kham diso dyaurvivarah payodhayastiryannrdeva rsayo yadasat || kaye balistasya mahavibhuteh sahatvimgacaryasadasya etat | dadarsa visvam trigunam gunatmake bhutendriyarthasayajivayuktam || rasamacastanghritale'tha padayormahim mahidhrad purusasya janghayoh | patatrino januni visvamurterurvorganam marutamindrasenah || samdhyam vibhorvasasi guhya eksat prajapatinjaghane atmamukhyan | nabhyam namah kuksisu saptasindhutrakramasyorasi carksamalam || Ibid, ch. 20, 21-24. padam dvitoyam kramatastrivistapam na vai trtiyaya tadiyamanvapi | urukramasyanghriruparyuparyatho maharjanabhyam tapasah param gatah || Ibid., 34. yadyuttamasloka bhavan mameritam vaco vyalikam sukharya manyate | karomyatam tanna bhaveta pralambhanam padam trtiyam kuru sisna me nijam || Ibid., ch.22.2. vatsa prahlada bhadram te prayahi sutalalayam | modamana svapautrena jnatitam sukhamavaha || Ibid ch. 23.9. ya idam devadevasya hareradbhutakarmanah | avataranucaritam srnvan yati param gatim | Ibid., 30.

255 a demon who tries to 'be good' is violating his Svadharma, paving the road for his own ruin as well as for the obstruction of cosmic order. In many myths such as these, Bali is shown as a dharmic king, outdoing even Indra. Sometimes, Bali is said to have been able to win heaven through a boon given by brahma in reward for his austerities. Such in the case in Harivamsa 248-256, Vamana Purana 2-10. This type of situation echoes the concerns of the post vedic period, when power was won through asceficism and virtue. The final characterization finds Bali as a Visnu-bhakta who willingly gives up his kingdom to Visnu in an act of renunciation motivated by bhakti. We find this in such versions as Padma Purana, Srstikhanda 25, Bhagavata Purana VIII. 15-23, IV.76.1-27 and it is obviously characteristic of the period of bhakti that, as Flaherty notes," resolves the conflict between gods and good men or demons by introducing the Vedic concept of dependence on the gods. These characterizations are helpful in setting some of the mytheme variations in a meaningful contexts. Bali's attainment of the Sovereignty : The myth of Vamana incarnation presents with three different views of how Bali attains sovereignty over the trailokya. The first stage, the Asura true to his Svadharma, causes trouble by defeating the gods, and ousting them, with Indra at their head, from heaven. The asura's victory comes as no surprise, for, as elder brothers to the gods, they have been classically depicted as their superiors in physical strength such as was the case in the brahmanas.

256 The Skanda Purana (VII.4.19.10-14) is unique in giving us a date for this victory, "at the end of the Krta Yuga". The second group of texts explains that Bali won his crown following in the footsteps of his great-grand-father Hiranyakasipu; by obtaining a boon of invincibility from Brahma in reward for his tapas. This method of attaining the sovereignty corresponds to O' Flaherty's second stage, where ascetic practice and virtue become the primary means of gaining power; Bali is virtuous in his austerities, but, employs the power yielded by the fruit of such action toward typically Asuric ends. Perhaps, this alternation in the myth was coterminous with the creation of Hiranyakasipu's parallel role in the Narasimha myth. The conditions of Brahma's boon are spelled out in Visnudharmottara Purana (1.55,) the Padma Purana (Srsti Khanda 25) and Vamana Purana (52) Bali is given "invincibility, unconquerability in the battles between the gods and demons, in its characteristically poetic elaboration, reminds Bali of his priviledged position through the mouthpiece of Prahlada, the Bali's grandfather. Again Vamana Purana (II.10) and Mahabharata (12.326 72-76) versions express knowledge of some kind of invincibility Bali possesses, in the Vamana Purana version Aditi tells Indra that 'Bali can killed in the battle field by Visnu by Him alone and the Mahabharata says that Bali is unslayable by all the gods. The Bhagavata Purana (VIII.15-23) relates that Bali became extremely powerful through the Visvajit sacrifice performed for him by his preceptor Sukracharya. In fact, through this sacrifice Bali, essentially, is "Indracized". When the proper oblation of havi was

257 offered into the sacrificial fire, there arose immediately from the fire a golden chariot like those of Indra, and one pennon having the emblem of lion as well as a celestial bow having a golden frame, two quivers filled with unending arrows and celestial armour. Further, this myth appears ambiguous about how Bali attains the sovereignty in heaven, or even if he does, Skanda Purana relates that Bali became the sovereignty of the earth. But because Bali's reign is so righteous, Indra seeks out Visnu for help, saying "All the world has gone to the Devaloka O Kesava !" Due to Bali's virtuousness as king, the earth has become like heaven. The description of Vamana : Through penance, Aditi wins boon from Lord Visnu, that he will be born as her son, the younger brother of Indra to win back the sovereignty for Sukra and reinstate the gods in their proper dwelling. Aditi must carry the fetus for a thousand years or alternately, her tapas has lasted a thousand years; but after a long time period of one kind of discomfort or another, Visnu is born from Aditi. Besides those myths mentioned later in which Visnu is not born from Aditi at all, two myths tells of Visnu's birth from Aditi, but not as a dwarf. Kurma Purana (I.16) states that Visnu was born as Upendra, and subsequently goes to Bali's sacrifice "assuming the form of a dwarf". (I.16.48). In the Mahabharata (III.13. 23-25) Visnu is born and remains a child, and he is said to be born as the twelth Aditya. The Bhagavata Purana mentions the Kasyapa, the wise prajapati performed Vamana's Samskaras including Jatakarma and other

258 ceremonies. The Matsya Purana also provide full account of the ceremony. The Vamana Purana states that Bharadvaja, a descendant of Brhaspati, performed the Jatakarma and Upanayana ceremonies. Vamana is quite often called a boy, (batu). This occurs in eight versions and in Mahabharata text it is used to the exclusion of Vamana, thus in these texts Visnu is born as a brahmana boy-dwarf. The reasons for this additional diminutive might be several; for the sake of logic, as he is just born; to reinforce the structural element of smallness on which Vamana's trick depends; to emphasize that quality of Vamana's which proclaims the small innocent unlearned character of a boy-dwarf by contrast with his knowledge of the sacrifice and his theophany. The nature of his dwarfishness come in only two versions of the Skanda Purana (VII.2.14), Sukra warns Bali about the laws and that forbid him to let Vamana enter the sacrificial arena "All Brahmins who are miserable, blind, wretched, and so on are to be honoured at the entrance, as well as those who are deaf, dwarfed, humphacked, diseased and cruel." And, in the Vamana Purana myth, the dwarf plies his case to the demons, saying he is poverty striken because his brother tricked him out of his share of their father's estate with these words, "A humpbacked, a dwarf, a lame person, a eunuch, a leper, a madman, a blind man these people have no share in property. (Vamana Purana 52.64). With these exceptions, then Visnu's dwarfishness, that is, as a freak of nature, has little meaning in the myth; it almost seems that his size as dwarf or boy is structurally relevant only to the myth.

259 The Roles of Prahlada and Sukra : In many versions of the myth, we find Prahlada, wise grand father of Bali. With the exception of Harivamsa 41.79.103, Brahma Purana 213. 8-105 and Brahmanda Purana II.73. 75-87. Vamana Purana 98.59-89, in which Prahlada is named as one of the demons battling Visnu's theoplany, in which Prahlada tries to prevent Bali from giving land to Visnu because he is not a brahmin boy but the manlion returned. (It is significant, however, Prahlada recognizes Vamana to be Narasimha through his divine eye), His nature and role remain constant; He is an asura with a bhakta's knowledge of the all encompassing power of Visnu a properly devotional attitude. When Bali notices that the demons have became lack lustre, devoid of Tejas he consults his grand father to find the cause. Through the meditation, Prahlada sees Lord Visnu residing in Aditi's womb, about to be born. His vision of Visnu is properly theophanic, all the Universe in contained in his body. After Prahlada has impressed upon the young king the absolute power of Visnu Bali foolishly denies that any of his demon warriors are not as strong as Visnu and could not defeat Him. Enraged by his own grandson's blasphemous ignorance, Prahlada rails against him, and finally curses him to fall from power, and kingdom. Thus Prahlada as in the most "devotional" versions of the Narasimha myth, acts as Visnu's agent. Sukra, as spiritual preceptor of the Asuras, plays an integral role at Bali's sacrifice. The counterpart of Brhaspati, the asura brahmin Sukra has a Svadharma Sanatana dharma conflict all his own. As a brahmin sage, Sukra has privileged vision of the sacred, but he uses

260 that vision toward demonic ends; Sukra recognizes Visnu in his dwarf disguise because Sukra alone among the demons has true spiritual insight, but he uses this insight to warn Bali and to demons not to promise Visnu anything lest Visnu take away his entire kingdom. 1/4, Sukra is so adamant in preventing Vamana from receiving the gift that in Naradiya Purana I. 10-11, a version often duplicated in folk traditions, Sukra tries to prevent Bali from pouring the water that ceremonially seals the offer he had made to Vamana and is blinded by Lord Visnu with a blade of grass turned into a deadly weapon. In several, cases, when Bali characteristically rejects Sukra's advice, either because it is simply improper to refuse any guest at a sacrifice or because he now recognizes Visnu's Superiority and welcomes Him. Sukra is so enraged at his pupil's disobedience that he curses him to lose his kingdom. In this respect, one can see the roles of Prahlada and Sukra as complementary opposites; Prahlada transmits knowledge of Visnu benevolence to Bali, who rejects it Svadharma and is then cursed by Prahlada. Sukra transmit knowledge of Visnu's malevolence to Bali, who rejects Sanatana dharma-bhakti and then cursed by Sukra. Special relationship with Indra: The Vamana myth does not forget Visnu's firm alliance with Indra. It may be useful to highlight here the exchange power that occurs between the two gods Indra fades and Visnu's importance begins to rise.

261 By the time of the Brahmanas the incapability and the power of sovereign Sukra has began to wane, and we hear of the retribution Indra receives for his sins. When Indra violated his pact of friendship with Namuci and killed him through guile, he became polluted and had to be purified with hymns (Taittiriya Brahmana III. 225). In the epic Mahabharata Indra's sins and losses he suffered from them serve as a basis for the divine birth of the Pandavas. He killed the sons of Tvastra and his Tejas diminished, he violated the pact of friendship by killing Vrtra-Namuci and his power diminished, taking the appearance of Gautama he violated Ahalya, and for this, his form got diminished. Certainly in the epics, he is a 'spent force', a nominal sovereign who is no longer immune to the ethical code of the Universe and who can no longer defend the cosmos against demons. It is clear that Visnu raises in importance, He becomes the mythological heir to Indra's legacy. Thus in the epic and puranic myths, Indra is a virtual homme depaille, with Visnu taking over his demon-conquering tasks, certainly one of the raisons detre of the Avataras and his ability to change shape to accomplish a task. Although Indra retains his title. of king, Visnu gains his wife Sri, the symbol of sovereignty. In many versions of Vamana Purana that Vamana acts for Indra, that he either descends for Indra's sake or that having put Bali in patala, he restores the kingship to Indra. Further it is mentioned that Visnu as born from Aditi, becomes younger brother of Indra and called Upendra.