Vamana Legend—In the Vedas, Epics and Puranas

Vamana Legend-In the Vedas, Epics and Puranas vedetihasapuranesu vamanakhyanam] / By Dr. Ganga Sagar Rai; Purana Department, Fort Ramnagar / 102-140

samalocakapaddhatya [ lekhe'smin vedetihasapuranesu praptavamanakhyanasya vivarana kathanakasya tatra tatropapaditasyaitasya - tulanatmakam svarupam prasphutikrtam vivecitanca | prastuya vaidika samhita - brahmana- granyebhya arabhya pura gavanmayam yavad visnorvamanavatarasya tasya kramaranatrayasya collekhah bahuvidhah prapyate | yena kathayah vikasakramo'rthatah avagamyate | evam hi kathaya asya vyakhyapi vidvatkrta naikavidhopa- atra vamanakhyanam vividhopasirsakesu vibhajya tattadgranya- nirdesapurvakametatkathayah svarupa-pradarsanadvara uparyuktatattvanam nidarsanam prastutam | ] labhyate | The legend of the Dwarf-incarnation is available in the Vedas, Epics, Puranas and classical Literature. In the Vedic Samhitas, there is no direct evidence of the incarnation of Trivikrama but the three wide strides of Visnu are variously mentioned which is clearly the basis of the later development of Trivikrama. The Brahmanas provide the intermediary link of the story as available in the Samhitas and the Epics and the Puranas. Here an attempt is made to show the origin and the form of the story as seen in the Vedic literature and then in the Epics and the Puranas. I Vamana Legend in the Vedic Literature In the Vedas Visnu does not appear as a god of prime importance. He has a subordinate position in the Rgveda Samhita as compared to the supreme status enjoyed by him in the Epics and the Puranas. But even in the Rgveda His three strides are mentioned several times and Macdonell regards the three strides of Visnu as an essential feature of his anthromorphic traits.¹ Now Rgvedic Visnu is a solar deity. According to the Mahabharata, the very name Visnu shows the traversing of the universe by Him². 1. Vedic Mythology, P. 37 2. kramanaccapyaham partham visnurityabhisamjnitah | santiparvan (chitrasala Press ed.) 341.43

Jan., 1970] VAMANA LEGEND 103 His epithets urugaya and Urukrama which mean 'the wide striding' are mentioned in the Rgveda. He measured out the three worlds with the three steps, and all creatures dwell in his three extensive steps. Visnu traversed the worlds and placed his foot in three ways 4-5. His three undecaying steps are full of honey and rejoice with their plenty. In the Brahmanas there is a clear reference of Visnu as dwaf. The Taittiriya Samhita and the Taittiriya Brahmanas both accept the Dwarf as a form of Visnu. The Aitareya Brahmana describes There, the the fight of Visnu and Indra with the Demons. Demons agreed divide as much land to the gods as can be covered with the three steps of Visnu". The Satapatha Brahmana also contains the same legend 10. Here, in this Brahmana 1. urukramasya sa hi bandhuritya | Rg. I. 154.5; atraha tadurugayasya vrsnah Rg. I. 154.6, etc. I 2 ya idam dirgham prayatam sadhastameko vimame tribhirittadebhih | Rg. I. 154.3 3. yasyorusu trisu vikramanesvadhiksiyanti bhuvanani visva | Rg. I. 154,2 4. trini pada vicakrame visnurgopa pradabhyah | Rg.... I. 22.18 5. idam visnurvicakrame tredha nidadhe padam | Rg. I. 22.66 6. yasya tripurna madhuna padanyaksiyamanah svadhaya madanti | Rg. I. 154.4 7. sa etam visnum vamanamapasyata svayai devataya sralabhata | lokan srabhyajayat | Taittiriya Samhita 3. I. 3.1 tato vai sa iman yahi iti | 8. visnuryajnah | devatascaiva yajnam cavarundhe | vamano vahi daksina | tenagneyah | yadvamanah tena vaisnavah samrddhaye | Tattiriya Brahmana, I. 6.1.5 1. indrasca ha vai visnusvasurairyuyudhate tanha sma jitvocatuh kalpamaha | te ha tathetyasura ucuh | so'bravidindro yavadevayam visnustrivikramate tavada- smakamaya yusmakamitaraditi | sa imallokanvicakrame'tho vedanatho vacam | Aitareya Brahmana, 6.15 10. devasca va asurasca | ubhaye prajapatyah pasprdhire tato deva anuvyamiva- sustha hasura menire asmakamevedam khalu bhuvanamiti || 1 || te hocuh | hantemam prthivim vibhajamahai tam vibhajyopajivemeti tamoksnaiscarmabhih pascatpranco vibhajamana srabhiyuh || 2 || tadvai devah susruvuh || vibhajante ha va'imama- surah prthivim preta tadesyamo yatremamasura vibhajante ke tatah syama yadasyai na bhajemahiti te yajnameva visnum puraskrtyeyuh || 3 || te hocuh sranu no asyam || prthivyamabhajatastveva no'pyasyam bhaga iti te hasura srasuyanta ivocuryavadevaisa visnurabhisete tavadvo dadma iti || vamano ha visnurasa | taddadeva na jihidire mahadvai no'durye no yajnasam mitamaduriti || 5 || Satapatha Br,, I, 2.5.1-5

104 puranam - PURANA [Vol. XII, No. 1. Vamana and Visnu are identified. The Demons intended to divide the earth among themselves. Indra, afraid of being deprived from his share, went to the Demons. Visnu in the form of a Dwarf was the leader of the gods. The Demons agreed to give as much land as Vamana could cover with his body. In another passage of the Satapatha Brahmana also the stride of Visnu is mentioned¹. From these Vedic references it is obvious that in the Rgveda there is mention of the three strides of Visnu. Most of scholars accept it as the first indication not of an avatara, but of what subsequently developed into an avatara. In the later Vedic literature, as has been shown, there is the clear reference to the Dwarf form of Visnu. There is however a persistent controversy about the identification of the three staps of Visnu. Three steps of Visnu-From the Rgvedic references it is evident that the essential feature of Visnu's character is that he takes three strides covering the three worlds. This very character of Visnu is developed into the story of Visnu appearing in the form of Dwarf and recovering the earth from the Demons headed by Bali. His taking three strides is referred to about a dozen times in the Rgveda. So far as their exact meaning is concerned Sayana accepts these three strides as three foot-steps of Lord Visnu in his Dwarf incarnation.5 Yaska quotes, while commenting upon the verse, his two predecessors, Sakapuni and Aurnavabha who had different views about the identification of these steps.6 According to Saka- 1. yadveva visnukramankramate yajno vai visnuh sa devebhya imam vikranti vicakrame yesamiyam vikrantiridameva prathamena padena pasparayedamantariksam dvitiyena divamutta- menaitamvevaisa etasmai visnuryajno vikranti vikramate tasmadvisnukramankramate tadva'ita eva paracinam bhuyistha iva kramante || satapatha Brahmana, I. 9. 3.9. 2. cf. John Dowson, Hindu Mythology, pp. 33-34 3. Ghate's Lectures on the Rgveda, p. 154. 4. Macdonell, Vedic Mythology p. 37. 5. visnustrivikramavataradhari idam pratiyamanam sarva jagaduddisya vicakrame visesena Sayana on Rg. I. 22. 17; visnostrivikramavatare kramanam krtavan | padatrayakrakramanasya prthivyapadanam | Sayana on Rg. I. 22.16 6. visnuvisaterva vyasnoterva yadidam kinca tadvikramate visnustridha nidhatte padam tredha bhavaya prthivyamantarikse diviti sakapunih samarohane visnupade gayasirasi- tyornavabhah | Nirukta 12. 18, 19 |

Jan., 1970] VAMANA LEGEND 105 puni these three places are the earth, the atmosphere and the heaven. On the other hand, Aurnavabha interprets them as the rising, reaching the meredian and the setting of the Sun. Durgacarya, in his commentary of the Nirukta, says that according to Sakapuni, the three steps are worldly fire on the earth, lightening in the atmosphere and the Sun in the heaven'. Verse 17 of Rgveda 1.22 occurs in the Vajasaneyi Samhita of the White Yajurveda. Here the commentator has intermingled the naturalistic interpretation with the legendary incarnation of Vamana." The view. of Aurnavabha, which is explained originally by Durgacarya as indicating the rising, reaching the midsky and the setting of the Sun, has been accepted by most of the scholars but it has given rise to a controversy. Pt. Satyavrata Samasramin, has objected to the interpretation of Durgacarya in his edition of Nirukta. 4 M.M. Dr. P.V. Kane interprets the view of Aurnavabha as indicating the geographical or legendary view. According to it, Visnu plants his foot on Samarohana, on Visnupada and on the Gayasiras. Visnupada and Gayasiras are in Gaya. About Samarohana, it is conjectured that it may be a hilly place near Gaya. In this connection Dr. Kane observes: "In my opinion at least Aurnavabha held that in a particular region there were three places on which, according to the legends current in his days, the foot-prints of Vispu's feet could be seen. Two of these, Visnupada and Gayasiras are well- 1. See Ghate's Lectures on the Rgveda, p. 154, also, Macdonell, Vedic Mytholozy, p. 39. 2. va tattavatprthivyamantarikse diviti sakapunih parthivo'gnirbhutva prthivya yatkincidasti tadvikramate tadadhitisthati | antarikse vaidyutatmana | divi suryatmana | ....Durga's com. on Nirukta 12. 18, 19 tad 3. visnustrivikramavataram krtva idam visvam vicakrame vibhajya kramate sma | evaha | tredha padam nidadhe bhumavekam padamantarikse dvitiyam divi trtiyam iti kramadagni vayu-suryarupena ityartha | ... Quoted by J. Muir in original Sanskrit Text, Vol. IV. 4. samarohanadipadanamudayagiryadivyakhyanam na vaidikanamabhimatam vedesu vedanga- disu va kacidapi tathanupalabdheh na hi kapi udayagiryadisabda apyupalabhyante | Satyavrata Samasramin's foot note on Nirukta 12. 18, 19 The interpretation forwarded by Durga of Aurnavabha runs thus : 'samarohane ' udayagiravudyan padamekam nidhatte 'visnupade ' madhyandine'ntarikse gayasirasya stamgirau 5. History of Dharmasastra, Vol. IV, PP. 645-6. 14

106 puranam - PURANA [Vol. XII, No. 1 known; hence it could not be unreasonable to hold that Samarohana is a place and has to be located somewhere near the other This two. Samarohana means 'mounting up' or 'ascending". word probably refers to the ascent of the Hill that rises up from the river, Phalgu. It is also possible that it is the same as the Udyanta hill echoing with the warbling (of birds). I therefore hold that atleast years before Christ (and hence even before the Buddha) there was a tradition about Visnu's foot-prints in atleast two well known places viz. Visnupada and Gayasiras (both in Gaya). Even if some other work does not mention any one of these, it does not follow from mere nonmention that that spot was not so named or did not exist". Macdonell has also objected to the connecting of the third step with Sun-set.2 Sri Bal Gangadhar Tilak thinks that the three steps do not indicate the Sun's daily course but its annual course." The year is divided into the three parts in the circumpolar region. During two periods, the Sun is visible and during four moths the Sun goes below the horizon and hence it is invisible and said to be the fountain of honey. The third step is variously glorified. It is beyond the flight of birds or mortal beings." Gods and pious men rejoice in this place." The naturalistic interpretations depend on the identification of Visnu with the Sun god. In the Rgveda many verses identify these two gods. Visnu is described as setting in motion, like a revolving wheel, his 90 steeds (=days) with their four names (=seasons). This is perhaps a reference to the solar year. In 8 Prothe Brahmanas, Visnu's head, when cut off, becomes sun. bably their identification depends on the idea of motion which is a 1. Ibid, p. 646-647 2. Vedic Mythology, p. 38. 3. Vide, Ghate's lectures on Rgveda, p. 154. 4. visnoh pade parame madhva utsah | Rg. I. 154.5 5. dve idasya kramane svardrso'bhikhyaya martyo bhuranyati | trtiyasya na kira dadharsati vayasvana patayanta patatrinah || Rg. I. 155.5 6. yatra devaso madanti | Rg., VIII. 29, 17; naro yatra devayavo madanti | 7. caturbhih sakam navatim ca namabhiscakram na vrttam vyatimravivipat | Rg., I. 154.5 Rg., I. 155.6 cf. also I. 164.48 8. visnoh sirah pracichidatuh || 6 || tad dhrnniti papata | tatpatitvasava faraisa Satapatha Br, 14. 1. 9-10

Jan., 1970] VAMANA LEGEND 107 common characteristic of both the gods, Visnu and the Sun. The epithets 'urugaya' and 'urukrama' used for Visnu are the indicative of the motion. In the Satapatha Brahmana, day and night are said to be the 'Strides' of Visnu¹. At another place of the same text, day is said to be the 'Steps' of Visnu. This also suggests the naturalistic interpretation of the steps of Visnu. The day and night are dependent on the Sun. Durgacarya, the commentator of Nirukta identifies both the gods Visnu and Aditya.3 The Rgveda says that the Sun-god has measured the regions through his greatness or valour 4. Here a question may arise: for what purpose did Visnu take his three strides. The answer is available in the Vedic literature. According to the Satapatha Brahmana, as quoted already the Dwarf assumed the gaint form to make gods enjoy their share of the earthly kingdom. A verse of Rgveda says that Visnu thrice traversed the earthly space for the men in distress. It is further stated that he traversed the earth to bestow it on man for their dwelling. In another verse Visnu took strides and stretched out the world for peoples existence." The motive behind the incarnations of Visnu is the welfare of the good, destruction of sin and sinners and re-establishment of worldly order.8 The relation of Visnu with Indra, for whom he took the form of a Dwarf in the Epics and the Puranas, is well established in the Vedic literature. Indra is the sole deity who is directly or indirectly, associated with Visnu, in the hymns which extol Visnu alone.9 Their association may be easily understood by 1. tadva graho ratre eva visnukrama bhavanti | Satapatha Br., 6. 7. 4. 10. 2. praharvai visnukramah | Sat. Br., 6. 7. 4. 12 3. yada rasmibhiratisayenayam vyapto bhavati vyapnoti va rasmibhirayam sarva tada visnuradityo bhavati | 4. yah parthivani vimame sa etaso rajamsi devo savita mahitvana | Rg• 5. yo rajamsi vimame parthivani trividvisnurmanave badhitaya | Rg. VI. 39.13 6. vi cakrame prthivimesa etam ksetraya visnurmanuse dasasyan | Rg. VII. 100.4 7. indra visnu akrnutamantariksam variyo'prathatam jivase no 8. cf. Gita, 4. 7-8 9. cf. Vedic Mythology, p, 39 rajamsi | Rg. VI. 59. 5

108 puranam -- PURANA [Vol. XII, No. 1 the fact that Visnu took his three strides with the power of Indra.1 Likewise, Indra did kill Vrtra with the help of Visnu. regarded as the close friend of Indra³. Their close association Visnu is This relation is appears at various places in the Vedic texts. developed in later literature where Visnu incarnates himself in different forms for the help of Indra and the gods. From the above discussion we may sum up the following: 1. There is clear description of the three strides of Visnu in the Rgveda Samhita. 2. There is a close association of Indra and Visnu in the Rgveda Samhita. This relation developed more and more in the later literature and according to the Puranas, Visnu incarnated himself variously for the sake of gods and Indra. 3. In the Rgveda Samhita Visnu does not appear as the Dwarf and there is no reference to Bali's story. 4. The Brahmanas play the part of a link between the Vedic and the Epic Story. Here Visnu is clearly described as the Dwarf.5 Here it is also found stated that Visnu snatched away the earth from demons for the gods in his Dwarf form. In the Rgveda Visnu is said as undeceivable." The idea of the Dwarf-traversing the whole world was more attractive and originated in the Brahmanas. Thus, it seems that the original idea of Trivikrama found in the Rgveda Samhita was supplemented by the idea of Dwarf and the traversing of the world by Dwarf in the Brahmana texts. In the Epics and the Puranas the original idea got some more amplification and gave us the story of Bali and Vamana as we have since known it. 1. yada te visnurojasa trini vicakrame | Rg., VIII. 12. 27 2. ahim yadvrtramapo bavrvamsam hannujisin visnuna sacanah | Rg. VI. 202 3. indrasya yujyah sakha Rg. I. 22. 19 For detail references see Macdonell, Vedic Mythology, pp. 39-40; J. Muir, Original Sanskrit Texts, Vol. IV. 5. vamano ha visnurasa | Satapatha Br. I. 2. 5.5 sa hi vaisnavo yad vamanah | : | Satapatha Br. 13. 2. 2.9; Satapatha Br. 5. 2. 5.4 vaisnavam vamanamalabhante | Taittiriya Br. I. 2. 5, 1. 6. visnu gopa adabhyah | Rg. I. 22. 18.

Jan., 1970] VAMANA LEGEND II 109 Vamana legend in the Epics and the Puranas [The Vamana legend is available in the Epics and the following Puranas: VamanaP., Saromahatmya (S. M.) Chs. 2-10; Chs. 50, 51, 62-66%; Agni Purana, 4.5 ff; Bhagavata P., Skandha 8, chs. 15-23; Bhavisya P. IV. 76; Brahma P. chs. 73, 213; Kurma P., I. 17; Matsya P. chs. 243-5; Padma P. I. ch. 30; VI. 266- 67; Vayu P. II. 36. 74-86; Visnudharmottara P. I. 21. 4-32; I. 55. 1-56; Skanda P. 1. 1. 17. 276-19. 63; 5. 3. 151. 11-13; 7. 1. 114. 1-11; 7. 2. 14. 8-83; 7. 2. 18. 201-19. 4; 7.4.18. 10-14; Mbh. 3.272. 61-76; Harivamsa 3. chs. 65-72; Ramayana I. 29] Introduction In the Vamana Purana, this legend is narrated in three places: in two places in connection with the deceiving of the demon Bali and at one place (ch. 52) with the killing of the demon Dhundhu. In the first place, i. e. S, M. chs. 2-10, the legend occurs in connection with the description of Vamanaka tirtha, situated in Kuruksetra.¹ The sages request Suta Lomaharsana to narrate the mahatmya of Kuruksetra and the story af Vamana. Thereupon the Suta narrates the story 2. In 52. 10 ff the Vamana Legend is narrated in connection with the pilgrimage of Prahlada. Pulastya narrates that Prahlada paid a visit to Lord Trivikrama on the bank of the Yamuna. Hearing this, Narada said to Pulastya that Lord Trivikrama would assume His Viratrupa to deceive Bali in future, and then inquired how it was that Prahlada paid a visit to Trivikrama and how Trivikrama incarnated in previous times. The other story (chs. 50. 51, 62-66) runs in the narration 1. bruhi vamanamahatmyamutpatti ca visesatah | yatha baliniyamito dattam rajyam satakratoh || Vam. P., S. M., 2.1 2. srnudhvam munayah prita vamanasya mahatmanah | utpatti ca prabhavam ca nivasam kurujangale || Ibid 2.2 3. sampratam bhagavan visnustrailokyakramanam vapuh | karisyati jagatsvami balebandhanamisvarah || tatkatham purvakale'pi vibhurasittrivikramah | kasya va bandhanam visnuh krtavamstacca me vada || Vam. P., 52.10,11

110 puranam - PURANA In the [Vol. XII, No. 1 of Bali-carita. The Agni-Purana (4. 5 ff) contains the legend in connection with the legends of the other avataras. Bhagavata-Purana, before narrating the main legend of Bali and Vamana (8. 15-23), the story of the churning of the ocean and the dual between the gods led by Indra and demons led by Bali is narrated. In that war Bali was defeated and killed by Indra and afterwords Sukra made him alive through his samjivani-Vidya (8.6). Thereafter, Pariksit asked Suka, "For what purpose did Lord Vamana, ask for ground of the measure of his three steps like a beggar, and why did he put Bali in bondage even after achieving his desired object." Thereupon Suka narrates the whole story. The Bhavisya P. (IV.76) contains this episode in connection with the Sravanadvadasi Vrata. In the Brahma Purana this story occurs in two places. At first place, Narada asked Brahma as to how the river Ganges, though contained in Brahma's Kamandalu descended to the earth (73.1 ff).2 In the second place, the story of Vamana Avatara is narrated in brief along with the stories of the other Avataras (ch.213). The Kurma Purana contains this story in connection with the description of the genealogy of the demons (1.17.1-69). In the Matsya-Purana the sages asked the Suta to narrate the glory of lord Visnu and the body which he assumed at the time of measuring the world and the reason for which he assumed the form of a dwarf. 3 Suta said that the same query was put before to Saunka by Arjuna in Kuruksetra to know the reason due to which Vamana Ksetra, 1. baleh padatrayam bhumeh kasmaddharirayacat | bhutvesvarah krpanavallabdhartho'pi babandha tam || gaz fagfq=8141 qechiged fe a: 1 yajnesvarasya purnasya bandhanam capyanagasah || Bhag. P., VIII. 15.1-2 2. kamandalusthita devi tava punyavivardhani | yatha martyam gata natha tanme vistarato vada || Brahma P., 73.1 3. visnoridanim mahatmyam punarvaktumiharhasi | katham sa vamano bhutva babandha balidanavam || kramatah kidrsam rupamasillokatrayam hareh || Matsya P., 243.2-3ab

Jan., 1970] 1 VAMANA LEGEND 111 situated in Kurmksetra, was dear to God Vamana. Thereupon the Suta narrated the whole story. The Padma-Purana contains the story in two places ( 1.30 ; VI. 266-7 ). In the first place (1.30) Bhisma inquires about the placing of the foot step by Visnu at Puskara. Thereafter Pulastya narrated the whole story. It is noteworthy that here the demon to be deceived is Baskali instead of Bali. At the second place (VI.66-7) Sankara narrates this story in connection with the Avataras of Visnu. The Vayu Purana (II.36) also has a brief account of this story along with the other avataras of Visnu. In the Vispudharmottara Purana, where the story occurs twice: first, Vajra asked sage Markandeya about the reason due to which Ganga is regarded as Visnupadi (I.21.1). There Markandeya narrates the Vamana legend. It is to be noted that here also the demon is Baskali. In the second place (1.55 ) the story is described with the other avataras. According to the Skanda-Purana ( 1.1.17) Bali hearing the slaughter of Vxtra by Indra, performed a sacrifice and got the kingdom of Indra by defeating him. And thereafter follows the story. In another place ( 7.1.114.1-13) this purana gives the summary of the story in connection with the description of Vamanasvamin and Visnupada Tirthas of Puskara. In the third place (VII. 2.14) this Purana narrates the story in glorification of Vastrapathaksetra 1. yajnaparvatamasadya visnuna prabhavisnuna | padani ceha dattani kimartham padapaddhatih || lokanetanparityajya katham bhumau padadvayam | ksetre paitamahe casminpuskare yajnaparvate || padani krtavanbrahmanvistaranmama kirtaya || Padma P., I.30.1, 7., 8ab 2. gamga visnupadi loke kimartham kathita budhaih | tanmamacaksva tattvena bhrguvamsavivardhana || Visnu dh. P., I.21.1 3. tato gacchenmahadevi visnum papapranasanam | vamanasvaminamanam sarvapatakanasanam || yada baddho balirdaityo visnuna prabhavisnuna || tada tatra padam nyastam visnuna prabhavisnuna | snatva ca puskare tirthe drsta va visnupadam tatah | api krtva mahatpapam kimatah paritapyate | Sk. P., VII. 1.114.1, 2cd, 3ab, 10

112 puranam - PURANA [Vol. XII, No. 1 of Gujarat and in Skanda P. VII.4.10 the story occurs in connection with the glorification of Cakratirtha. The Mahabharata contains this story in two places (3.12; 3.272). In the first place Arjuna narrates the story to pacify Krsna who had been enraged at the Kauravas, on account of the exile of the Pandavas. In the second place (3.272) Sankara narrates this legend to Jayadratha to show that Arjuna due to the reason that Lord Visnu is his helper is unconquerable and in this connection narrates the former deeds of Visnu. The Ramayana contains the story in glorification of Siddhasrama, the hermitage of Visvamitra.¹ In Harivansa the story occurs in connection with the description of the Avataras of Visnu. It may be noted that the story in many places is narrated in connection with the description of the Avataras of Visnu. In some places it is described in connection with the glorification of places of pilgrimage. In two places (Brahma P. and Visnudh. P.) the story is connected with the origin of the river Ganga. In two places, (Padma I.30 and Visnudharmottara 1.21) the demon concerned is Baskali, though the story is similar to that in other Puranas. In one place (Vam. P. 52) the demon who was deceived and killed by Vamana or Trivikrama is Dhundhu. Bali's Victory over Trailokya. After his coronation Bali attacked gods and defeated them. According to the first description of the Vamana-Purana (S. M. Ch. 2 ff), after the death of Hiranyakasipu Bali defeated gods and ruled over the three worlds.2 According to the other description (Chs. 45 ff) after his coronation Bali asked the demons to give him proper advice as to how he should act. Thereupon, the demons told him about the enmity of the demons with the gods. They also revealed to him the sinister devices through which gods killed the demons³. Hearing this, Bali attacked the gods and the war between the gods and demons was fought on the udayagiri. A vivid 1. esa purvasramo rama vamanasya mahatmanah | siddhasrama iti khyato siddho hyatra mahatapah | R. I. 293cd-4ab 2. hate hiranyakasipau devanutsadya sarvatah | rajyam krtam ca tenestam trailokye sacaracare || 3. Vam. P., 47.4-10

Jan., 1970] VAMANA LEGEND 113 description of the combat is given here. After a great destruction Bali got victory over the gods and ruled over the heaven¹. The gods took refuge in the Brahmaloka. Bali while ruling over the heaven paid due regard to Prahlada who then gave him the proper advice, At the third place, where this Purana narrates the story of Dhundhu, for whose killing Visnu did assume the shape of a dwarf, it is said that in the life-time of Hiranyakasipu, demon dhundhu defeated all the gods led by Indra and became himself Indra.3 The Agni Purana contains the story in brief; and so only the defeat of gods and their exile from heaven is mentioned. According to the Bhagavata Purana Bali and demons not receiving their share of Amrta fought with the gods and were defeated by the gods. Thereupon, under the instructions of Sukra, Bali performed the Visvajit sacrifice in which the Bhrgus performed the duties of priests. Through sacrifice, Bali got the divine chariot and other articles to be used in war and attacked the gods. Gods, under the instructions of Brhaspati, did not fight and left the heaven. Bali got the Kingdom of heaven. Here, a beautiful description of heaven is given. According to the Bhavisya Purana unconquerable and powerful Bali compelled the gods to leave the heaven. In its both the places, the Brahma Purana (73. 1 ff. and 213. 80 ff.) does not refer to this episode. The Kurma Purana says that Bali, the 1. ibid 47.11-48.15 2. ibid 48.26-50 3. caturthasya kaleradau jitva devan savasavan | dhundhuh sakratvamakarod hiranyakasipau sati || 4. devasure pura yuddhe baliprabhrtibhih surah | ibid 52.16 jitva svargat paribhrasta hari te saranam gatah || 5. Bhag. P., VIII. 15.3-35 6. ibid VIII. 15.2-12 Agni P., 4.5cd-6ab 7. balavanajito daityo balirnama mahabalah | tena devaganah sarve tyajitah suramandiram || 15 Bhavi. P., IV. 76.4

114 puranam - PURANA [Vol. XII, No. 1 pious son of Virocana, got victory over Indra.¹ The Matsya Purana speaks of the defeat of the gods and Indra.2 The PadmaPurana (1. 30) says that demon Baskali defeated the gods along with Indra and consequently the demons became the recipients of the sacrifices". At another place also (VI. 267.3) this Purana says that demon Bali defeated the gods and ruled over the three worlds. The Vayu Puran too describes the victory of demons over the three worlds. At one place (I. 21) the Visnudharmottara Purana says that demon-king Baskali through his valour snatched the kingdom of Indra. In another place Bali after his coronation as the king of the demons attacked Indra and snatched the Amaravati from him. 7 The Skanda-Purana ( I. 1. Chs. 17, 18) says that after the death of Vrtra by Indra, Sukra advised Bali to perform a sacrifice. Bali did so and received a chariot from Agni. Thereafter, he attacked the gods who without giving him any 1. sa tasya putro matiman balirnamamahasurah | brahmanyo dharmiko'tyartham vijigye'tha puramdaram || Kurma P, I. 17.12 2. pura nivarite sakre suresu vijitesu ca | Matsya P., 249.9cd 3. trailokyam vasamaniya jitva devan savasavan | danava yajnabhokttarastatrasanbalavattarah || Padma P., I. 30.12 4. sa jitva sakalandevan sendramsca samarudganan | trimllokansvavase sthapya rajyam cakre mahabalah || 5. daityaistrailokya srakrante | ibid VI. 267.3 Vayu P., II. 36.74c 6. babhuva raja tesam ca baskalirnama namatah | yena vikramya sakrasya hrtam rajyam tada balat || Visnudh. P., I. 21.4 7. samprapya daityarajyam tu balena caturangina | jitva devesvaram sakramajaharamaravatim || ibid I.55.5

Jan., 1970] VAMANA LEGEND 115 resistance fled away from Amaravati. In the course of their retreat the gods assumed the bodies of different birds.1 In another place (VII.2.17.208-218) this Purana mentions the fight between the gods and demons when both the sides were parsuaded by their teachers. In the third place also (VII. 4. 18) the Skanda Purana mentions the defeat of Indra by Bali. In the Mahabharata (3. 12 & 272) the reference to war is missing. The Ramayana³ mentions the victory of Bali over the gods and his rule over the three worlds. The Harivamsa contains in detail the description of war (III. chs. 49-64). Here, after Bali's coronation the demons informed him the enmity between the gods and the demons. Hearing this Bali made great preparations for the war (III. chs 49-51) and marched against the gods. Here a vivid description of the war is given (chs. 53-64). Bali was victorious [Note: The description of the war and Bali's victory over the Trailokya in the Vamana P., Bhagavata Purana and Harivamsa is detailed one. The Brahma-Purana and the 1. Sk. P. I.1.17.280-291; 18.1-5 According to the Ramayana (VII.18.5) when Ravana attacked King Marutta, while the latter was performing the sacrifice, the gods assumed the forms of various birds and fled away from the sacrifice: indrah mayuro samvrtto dharmarajastu vayasah | krkalaso dhanadhyakso hamsasca varuno'bhavat || the verses of the skanda Purana run thus: barhino rupamasthaya gatah sadyah puramdarah || 3 kako bhutva yamah saksatkukalalo dhanadhipah | agnih kapotako bhutva bheko bhutva mahesvarah || 4 nairrtastatksanadeva kapoto'bhuttato gatah | pasi kapinjalo bhutva vayuh paravato'bhavat || 5 2. purvam krtayugasyante balina ca puramdarah | nirjitya bhramsitah sthanat tadartham madhusudanah || Sk. I.1.18.3-5 Sk. VI 1.4.18.1 3. nirjitya daivataganan sendramsca samarudganan | karayamasa tadrajyam trisu lokesu visrutam || R. I.29.5

116 puranam -- PURANA [Vol. XII, No. 1 Mahabharata give no description of it. Other Puranas have briefly mentioned the defeat of Indra and Bali's rule over the three worlds.] Praise of Bali and his rule. In the Epics and the Puranas Bali is described as a noble and pious king. Under his reign people of the three worlds being in comfort, performed their duties. In the Vamana Purana (S.M. 2.6-13) the merits of his rule are desbribed in very laudable words: all the directions were protected by the demons; people enjoyed good health and followed the righteous path; sins disappeared and righteous deeds flourished; religion stood four-footed and sin one footed; kings were engaged in the protection and nourishing of their subjects.1 In the second place (ch.49) also the rule of Bali is highly praised. In Dhundhu- 1. rajyam krtam ca tenesta trailokye sacaracare | krtayajnesu devesu trailokye daityatam gate || 6 jaye tatha balabatormayasambarayostatha | suddhasu diksu sarvasu pravrtte dharmakarmani || 7 sampravrtte daityapathe prayanasthe divakare | prahladasam bara mayairanuhradena caiva hi || 8 diksu sarvasu guptasu gagane daityapalite | devesu makhasobham ca svargastham darsayatsu ca || 9 prakrtisthe tato loke vartamane ca satpathe | abhave sarvapapanam dharmabhave sadotthite || 10 catuspade sthite dharme dharme padavigrahe | prajapalanayuktesu bhrajamanesu rajasu || svadharma sampravrttesu tathasramanivasisu || 11 Vam. P (S. M.), 2.6-11 2. krtah pravartata tada kalenasat jagattraye | dharmo'bhavaccatuspadascaturvarnye'pi narada | 10 tapo'himsa ca satyam ca saucamindriyanigrahah | daya danam tvanrsamsyam susrusa yajnakarma ca || 11 etani sarvajagatah parivyadhya sthijnani hi | balina balavan brahman tisyo'pi hi krtah kutah || 12 svadharmasthapita varna hyasramamscavisandvijah |

Jan., 1970] VAMANA LEGEND 117 Vamana-legend of the Vamana Purana it is missing. In the Bhagavata Purana¹ the praise of Bali's rule is available in brief: he, the conquerer of the worlds, performed the hundred asvamedha sacrifices under the direction of Bhrgus; his fame reached the directions; he was as shining as the moon; he enjoyed the wealth received through the grace of Brahmanas and gods. In the Bhavisya' Purana (IV.76) Vispu describes the merits of Bali Bali has secured power through penance; he is devotee of Visnu; he is self-controlled and truthful; he is powerful and has control over his sense-organs. In the BrahmaPurana a great laudation is made of the merits of Bali: he was uncomparable in righteousness, and nourishment of people, devotion to preceptors, truth, power, bounty and forgiveness. Under his rule there were no enemies, no diseases, prajapalana dharmamsthah sadaiva manujarsabhah || 13 dharmottare vartamane brahmannasmin jagattraye | trailokyalaksmirvarada tvayata danavesvaram || 14 evam guno'bhuddanupumgavo'sau balirmahatma subhabuddhiratmavan | yajva tapasvi mrdureva satyavak data vibharta svajanabhigopta || 51 trivistapam sasati danavendre nasitksudharto malino na dinah | sadojjvalo dharmarato'tha dantah kamopabhokta manujo'pi jatah || 52 Vam. P., 49.11-14,51-2 1. tam visvajayinam sisyam bhrgavah sisyavatsalah | satena hayamedhanamanuvrata mayajayan || 34 tatastadanubhavena bhuvanatrayavisrutam | kirti diksu vitanvanah sa reje uduradiva || 35 bubhuje ca sriyam suddham dvijadevopalambhitam | krtakrtyamivatmanam manyamano mahamanah || 36 Bhag. P., VIII. 15.34-36 2. tapasa bhavitatmanam santam dantam jitendriyam | madbhaktam madgatapranam sanyasandham mahabalam || Bhav. IV.76.7 3. balirnama mahadaityo devariraparajitah | dharmena yasasa caiva prajasamraksanena ca || gurubhaktya ca satyena viryena ca balena ca | tyagena ksamaya caiva trailokye nopamiyate || Br. P.,73.2-3

118 puranam - PURANA [Vol. XII, No. 1 no divine calamities, no shortage of rain and no bad people.¹ Further he is said as Visnubhakta. At another place (ch. 213 ) this purana has no reference to Bali's good rule and his merits. devotee of The Kurma Purana too, has mentioned him as a Brahmanas and a religious person. But the Matsya has no reference to it. In the Srsti-Khanda of the Padma-Purana demon Baskali is described as repository of all the merits. The beauty and splendour of his city is depicted in detail (I.3080-81). Besides his personal merits, the laudation of his good rule is also described here.5 In the Uttarakhanda of the Padma Purana Bali's 1. tasminsasati rajyam tu trailokyam hatakantakam | narayo vyadhayo vapi nadhayo va kathamcana | anavrstiradharmo va nasti sabdo na durjanah | svapne'pi naiva drsyeta balau rajyam prasasati || ibid 73.5-6 2. madbhakto'sau balirdaityo hyavadhyo'sau surasuraih | yatha bhavanto matposyastatha posyo balirmama || ibid 73.18 3. sa tasya putro matimanbalirnama mahasurah | brahmanyo dharmiko'tyartham vijigye'tha puramdaram || Kurma P., I.17.12 4. dharmajnasca krtajnasca satyavadi jitendriyah | sudarsah purvadevanam nayanayavicaksanah || brahmanyasca saranyasca dinanamanukampakah | vedamantraprabhutsahasarvasaktisamanvitah || sadgunyadivayotsahah smitapurvabhibhasitah | vedavedangatattvajno yajnayaji taporatah || na ca duhsilaniratah sa sarvatravihimsakah | manyamanayita suddhah sumukhah pujyapujakah | sarvartha vidanadhrsyah subhagah priyadarsanah || bahudhanyo bahudhano bahumanasca danavah | trivargasadhako nityam trailokye varapurusah | Padma P, I. 30 5. nadhamah kascidapyaste tasminrajani danave | dino va vyadhito vapi sralpayurvatha duhkhitah | murkho vamana rupo va durbhago va nirakrtah || Padma, I. 30.97

Jan., 1970] VAMANA LEGEND 119 good rule is also described: the earth was producing grains and fruits in plenty without ploughing it; cows were giving sufficient milk; trees were full of flowers and fruits; all people were duty bound; sinless and devoted of Lord Visnu; gods headed by Indra, were working at his sweet will. In the first place of the Skanda Purana (I. 1.18) Bali is discribed as a liberal king. He was performing the duties of sun, moon, Yama and other gods who were exiled from heavens. In two other places (V. 1. 151.8; VII. 1. In VII. 2.14.8-18 his rule 114) this Purana omits this aspect. is said to be very good. The Vayu Purana has no reference to it and the same position stands in the Visnu Dharmottara Purana 1. sa jitva sakalandevan sendramsca samarudgan | trimllokansvavase sthapya rajyam cakre mahayasah || akrstapacya prthivi bahusasyaphalaprada | gavah purnadughah sarvah padapah phalapuspitah || svadharmaniratah sarve narah papavivarjitah | srarcayanti hrsikesam satatam vigatajvarah || evam cakara dharmena rajyam daityapatirbalih | indraditridasastasya kimkarah samupasthitah || Pd. P., VI. 266.3-6 2. danairdata ca sarvesam ye'nye danitvamagatah | sarvesameva bhutanam danamdata balirmahan || yanyankamaye kamamstansarvan vitaratyasau | sarvebhyo'pi sa carthibhyo danavanamadhisvarah || 3. ibid I.1.18.140-142 Sk. P., I. 1.18.43-4 4. ekatapatram prthivim baliscakre baladhikah | akrstapacya sujala dharitri sasyasalini || 8 gandhavanti ca puspani rasavanti phalani ca | sraskandhaphalino vrksa putake putake madhu || 9 caturveda dvijah sarve ksatriya yuddhakovidah | gosu sevapara vaisyah sudrah susrusane ratah || 10 sadacara janapada itivyadhivivijitah | hrstapustajanah sarve sadanandah sadodyatah || 11 kunkumaguruliptangah suvesah sadhumanditah | daridryaduh khamaranavimuktacirajivinah || 12

120 puranam - PURANA [Vol. XII, No. 1 (I. 21 & 55 ). The Ramayana and the Mahabharata too, had not mentioned the noble rule of Bali. The Harivamsa gives a detailed description of the merits of Bali. Here Bali is regarded as the repository of all good things: he was following the religious path; he was truthful, and self-controlled; he was studious and strong 1. In another place also the rule of Bali is praised (III. 65. 4-7 ) 2 where the description is given of the situations when Bali was coronated as king. [Note: In all the above mentioned places the rule of Bali, wherever available, is highly spoken. As king he was busy in protecting and nourishing his people and as an individual he possessed all the qualities of head and heart.] Laksmi's approach to Bali. According to the Vamana-Purana ( S. M. 2. 13-20), after the defeat of Indra, goddess Laksmi approached to demon king Bali and said:' O Bali, the mighty among the mighties, I am pleased with you because you have defeated Indra through your valour. Having seen your great might I am appeared before you. This is not strange with you, born in the house of great asura Hiranyakasipu". Speaking thus, laksmi entered into Bali and the great dipodyotitabhubhagah ratravapi yatha dine | vicaranti tatha martya deva devalaye yatha || 13 prthivyam svargarupayam rajyam cakre'suro balih | nityam vivahavaditrairnaditam bhupamandiram || 14 dharitrim bubhuje daityo devarajo yatha divi | devendro balina nityam yajnah samtositastada || 15 devanam danavanam ca nasti yuddham parasparam | eka eva mahipalo yuddham nasti dharatale || 16 Sk. VII. 2. 14.8-16 1. drstva dharmaparam nityam satyavakyam jitendriyam | sauryadhyayanasampannam sarvajnanavisaradam || 18 paravaragrhitartham tattvadarsinamavyayam | tejasvinam suraripu hiranyakasipum yatha || 19 HarivamSa, III. 48.18-19 2. Harivarsa III.65.4-7 (= Vam. P., (S. M.) 2.9-11 )

Jan., 1970] VAMANA LEGEND 121 deities, Hri, Kirti etc. too went to Balil, In the second place also (ch. 49) this Purana deals with in detail with this episode. Here Laksmi says to Bali that being pleased with the defeat of Indra by him, she has come to him (i.e. Bali ) 2. No other Purana has referred to it. In the Harivamsa the episode is available which corresponds to the Vamana Purana description (S.M. 2. 13-20). Oppressed Gods along with Kasyapa, Aditi and Brahma went to Visnu. According to the Vamana-Purana (S. M., ch., 3) gods led by Indra went to the Meru mountain, where their mother Aditi was residing. Gods narrated their defeat to Aditi. Hearing this, Aditi, with her sons went to Kasyapa's asrama. Kasyapa, being informed, advised them to go to Brahmaloka and inform the great grandsire. Thereupon, Gods, Aditi and Kasyapa went to Brahma. Here, the vivid description of the Brahmasabha is given (S. M. 3. 20-33). Brahma said to them that he was thinking upon this subject even before their arrival. He advised them to go to the 1. prathabhyupagata laksmirbalim padmantaraprabha | padmodyatakara devi varada supravesini || 13 sriruvaca - bale balavatam srestha daityaraja mahadyute | pritasmi tava bhadram te devarajaparajaye || 14 yattvaya yudhi vikramya devarajyam parajitam | drstva te paramam sattvam tato'ham svayamagata | 15 nascaryam danavavyaghra hiranyakasipoh kule | prasutasyasurendrasya tava karmedamidrsam || 16 visesitastvaya rajandraityendrah prapitamahah | yena bhuktam hi nikhilam trailokyamidamavyayam || 17 glan on and s baisalab pravista varada sevya sarvadevamanorama || 18 tustasca devyah pravarah hrikirtidyutireva ca | prabha dhrtih ksama bhutirrddhirdivya mahamatih || 19 srutih smrtirida kirtih santih pustistatha sarvascapsaraso divya na ttagitavi prapadyante sma daityendram trailokyam sacaracara . praptamaisvaryamatulam balina brahmavadina | 21 Vam. P., (S. M.), 2.13-21=Hariv. III.65.8-18 2. Vam. P., 49.14-50 16

122 puranam - PURANA [Vol. XII, No. 1 north bank of Ksirasagara and perform there penance for a period of divine thousand years to appease Lord Visnu. He also said that after the completion of the vow, Visnu will ask them to select the boon from Him. Then, Kasyapa and Aditi should request Him to be their son. Being thus advised by the grandsire they On the went to svetadvipa and performed the aforesaid vow. completion of the Vrata Visnu was pleased and Kasyapa, Aditi and gods selected the boon as advised by Brahma. Here Brahma eulogized Visnu in prose (S. M. ch. 5) and the same text is available in the Harivamsa. All the gods with Kasyapa and Aditi returned and thereupon Aditi performed a Vrata in the Aditivana of Kuruksetra. In the second place, i. e. ch. 50, this whole episode is omitted. Here, after his defeat, Indra approached Brahma and informed him about it. Brahma said that it occurred due to the great sin committed by Indra in killing the foetus of Diti. He also advised Indra to go to Gaya and perform there the expiatory rites. Indra did so and Lord Visnu being pleased with him granted him the boon whereby he may recover his kingdom. Thereafter, Indra went to Aditi and informed her about the whole episode and Aditi performed the penance. In Dhundhu-legend (Vam. P. chap. 52) the whole thing is missing. In this story gods seeing the sacrifice of Dhundhu requested Visnu for their help and destruction of Dhundhu's sacrifice. Visnu accepted their request and assumed the form of a dwarf. The Agni-Purana¹ says that oppressed gods along with Kasyapa and Aditi praised Visnu and Visnu became the Dwarf. The Bhagavata Purana omits this aspect of the story. According to the Bhavisya Purana (IV. 76. 4-10) gods approached to Lord Visnu and requested Him for their help. Visnu accepted their request and promised to take birth as dwarf from Aditi. The Brahma-Purana, too, has similar description (73. 9-20) where gods approached Visnu, appeased him and received the desired boon. In another place (ch. 213) this Purana has no reference to it. The Kurma Purana² says that Indra being defeated took refuge under Lord Visnu. In the 1. suranamabha kasyapena ca | stuto'sau vamano bhutva 2. jagama nirjito visnu devam saranamacyutam || || Agni P., 4.6 cd-7 a Kurma P., I. 17. 13 cd

Jan., 1970] VAMANA LEGEND 123 mean time Aditi also performed the penance and pleased Lord Visnu. The Matsya Purana has not referred to it. According to the Srstikhanda of the Padma Purana Indra being defeated by demon Baskali went to Brahma and Brahma meditated upon Lord Visnu. Pleased Visnu appeared there and assured the gods and Brahma to help them. He also said that He would assume the shape of a dwarf and send the demon Baskali to reside in the neth er regions. In another place, this Purana narrates (VI. 266) that Kasyapa along with Aditi performed the Payovrata and obtained the desired boon. The Skand Purana. and the Vayu Purana have not referred to it. According to the Visnudharmottara Indra defeated by Baskali took refuge under Brahma and Brahma accompanied by Indra went to Visnu. Visnu assured them that He would assume the form of a dwarf and snatch away his Kingdom from Baskali (I. 21. 5-9). In another place (I. 55. 9 ff.) this Purana says that Indra, defeated by Bali went to Kasyapa and Kasyapa accompanied by Indra went to Brahma. They all went to Visnu and Lord Visnu assured them that he would assume the form of a dwarf and give back the kingdom to Indra. The Ramayana says that both Kasyapa and Aditi performed the vrata for a period of divine thousand years.¹ The Harivamsa contains the description of Vamana Purana, Saromahatmya. The verses and legend are the same-gods defeated by Bali went to Aditi and Aditi being informed of the news brought them to the hermitage of Kasyapa. They all went to Brahmasabha and Brahma directed them to go to Visnu in the Svetedvipa and appease Him and obtain the desired boon from him. Chapters 66-69 of the third part of the Harivamsa tally verbatim with the Saromahatmya chapters 3-6 of the Vamana Purana. [Note: The description of the Vamana-Purana and Harivamsa is the same. The Bhagavata P., Matsya P., Vayu P. and the Mahabharata have not referred to it. The Padma-Purana (VI. 1. aditya sahito rama dipyamana ivojasa | devisahayo bhagavan divyam varsasahasrakam || vratam samapya varadam tustava madhusudanam | tapomayam taporasi tapomurti tapodhanam || R., I. 29. 11-12

124 puranam - PURANA [Vol. XII, No. 1 266) and Ramayana say that Kasyapa and Aditi appeased Lord Visnu.] Aditi's Penance and Visnu's boon to her. says According to the Vamana-Purana (S.M.6.13 ff) gods after their return from Svetadvipa, persuaded Aditi to practise penance in the Kuruksetra. Aditi did so for a period of ten thousand years in the forest named after her. She praised Lord Visnu (S.M.6-17-35) and Lord Visnu pleased with her, appeared in her presence. Being asked to select the boon, Aditi asked for the recovery of Indra's kingdom from the demons. Visnu granted her the desired boon and said to be born from her. Aditi expressed her inablity to bear Him in her womb but Lord assured her that He would bear Himself and Aditi also. Thereafter, He came in the womb of Aditi. At another place (50.28ff) this Purana says that Aditi, hearing the defeat of gods from Bali, propitiated Lord Visnu in the Mahodaya country. Visnu, being pleased, appeared before her and assured her to give back the kingdom of Indra by taking birth from her. Like previous descrip.. tion, Aditi shows her inablity to bear the Lord but Lord Visnu that he will bear to Himself as well as to Aditi. Thereafter, He entered the Aditi's womb. The Agni Purana has not mentioned to the penance of Aditi but says that Visnu pleased by Aditi's stuti became Vamana (Agni Purana 4.6). The Bhagavata Purana She performed gives the account of Aditi's vrata in detail. Payovrata in accordance to the methods advised by Kasyapa and propitiated Lord Visnu. On the conclusion Visnu appeared before her and Aditi eulogised Him (VIII.17.8-10). Visnu granted her the boon of being born from her womb. Thereafter, He came in the womb of Aditi. Brahma made a praise of Lord (VIII.17.25-28). The Bhavisya Purana only mentions in brief the boon granted to Aditi and Visnu's arrival in her womb.¹ at the first place of Brahma Purana the reference to the penance of Aditi is missing. It only says that on the request of gods, Visnu came in the womb of Aditi (73.21). The second account 1. sa cintayitva suciram devya garbhavataranam | aditirvarayamasa vanchitam me bhavisyati | atha kale bahutithe gate sa garbhini hyabhut || Bhav.P.,IV.76.11-12ab

Jan., 1970] VAMANA LEGEND 125 neither refers to the penance of Aditi nor Visnu's arrival in her womb. The Kurma Purana says that Aditi performed penance with the aim of Visnu's birth as her son. Being pleased with her penance Visnu appeared before her and asked her to choose the boon. Aditi requested Him to become her son. The boon was granted and Visnu came in her womb (I.17.14ff.) According to the Matsya Purana, Aditi performed the penance for thousand years without food. She praised Lord Visnu (M.243.13-34-Vam. P. (S.M.) 6.17-36). Lord Visnu, pleased with her stuti granted the boon and accepted to be born as her son. These passages correspond with the verse of the Vamana Purana, Saromahatmya. The Padma Purana contains this part of the story only in brief. At first place it only mentions the arrival of Visnu in the womb of Aditi (Padma, I.30.). At the second place also this Purana only contains Visnu's arrival in Aditi's womb. (VI.266.31). This part is missing in the Vayu Purana. In the Skanda Purana (I.1.17) Aditi asked Kasyapa for the victory of her sons over the demons. Kasyapa suggested her to observe a vrata for twelve months beginning from the month of Bhadrapada. Aditi did so and being pleased with them Lord Visnu was born. The Vayu and Visnudharmottara Puranas have not mentioned it and this part of the story is also lacking in the Ramayana and the Mahabharata. [Note: As shown above, many Puranas have given the account of the penance or vrata observed by Aditi in detail. Some others have referred to it in short and few are silent about it.] Effects of Visnu's arrival in the womb of Aditi The Vamana Purana (S. M. ch. 8) narrates in detail the effects of Visnu's arrival in the womb of Aditi-the entire earth shook on the arrival of Krsna in the womb of Aditi; the mountains were disturbed and oceans agitated. Wherever Aditi placed her feet the earth bent low and the vigour of demons declined in that period. Finding the demons spiritless Bali enquired Prahlada about it. Prahlada meditated upon and knew about Visnu's arrival in the womb of Aditi. He said it to Bali. On hearing it Bali said that his demons were more powerful than Hari. Prahlada was much enraged and he cursed Bali to be deprived of his kingdom. Bali appeased him and he said to Bali that out of anger he lost says that his tolerance. At another place (ch. 51), this Purana

126 puranam - PURANA [Vol. XII, No. 1 reason. at the time of dwarf shaped god's being in the womb of Aditi the demons were bereft of their tejas. Bali asked Prahlada about its Prahlada's answer and curse tally with the previous description of this Purana. Afterwards Prahlada goes on pilgrimage. In the Dhundhu episode of this Purana (Vam. P., ch. 52) the birth of Vamana from Aditi is not mentioned. There Visnu assumes the shape of dwarf on the request of gods.1 In the Agni and Bhagavata Puranas there is no mention of demons being bereft of their vigour. While Visnu was in the womb of Aditi Brahma praised Him (Bhag. VIII. 17. 25-28). According to the Bhavisya Purana after the birth of Vamana earth shook, gods were satisfied and demons were frightened. Here unlike the Vamana Purana these incidents happened after the birth of Vamana and not after His arrival in the womb of Aditi. According to the Kurma Purana, when Lord Hrsikesa entered in the womb of Aditi various calamities appeared before Bali and he enquired about their cause. Prahlada informed him about Visnu's arrival in Aditi's womb. On Prahladas advice Bali took shelter under Visnu. The Kurma Purana has no reference to Prahlada's curse on Bali. This part of story is available in the Matsya Purana. The whole thing tallies with the corresponding part of the Vamana Purana (Saromahatmya) in verbatim. According to the Padma - Purana (1.30) when Lord Visnu came in the womb of Aditi various auspicious and inauspicious omens were seen. The list of auspicious omens is given in detail (I.30.48-53). After the lapse of divine thousand years Lord Visnu was born as Dwarf. At another place (VI.266) this Purana does not refer to the effects of Visnu's being in the womb of Aditi. It only mentions that Vamana took birth after thousand years of conception. In the first description of the Skanda-Purana (I.1.ch.18) there appears 1. tatah krtva sa bhagavanvamanam rupamisvarah | Vam.P., 52.52 ab 2. samcacala mahi jate vamane tu trivikrame | bhayam babhuva daityanam devanam tosa abhavat || Bhav. P., IV.26.15cd-16ab 3. samaviste hrsikese devamaturathodare | utpata jajnire ghora balervairocaneh pura || Kurma P., I.17.28

Jan., 1970] VAMANA LEGEND 127 no description of situations while Visnu was in the womb of Aditi. At another place, it is noteworthy, (VII.2.14.9) Lord does not take birth from Aditi, but assumes the form of dwarf. The Vayu Purana has devoted no space for this part. The Visnudharmottara Purana at its first place (1.21) has no description of Visnu's birth from Aditi. It only says that on the request of Brahma Visnu assumed the shape of a dwarf. At another place (I.55) this Purana has mentioned Lord's birth from Aditi. It has also mentioned that Lord took away the lusture of demons while he was in the womb of Aditi. The Ramayana (1.29) and the Mahabharata (III.272) have not mentioned such things. The Harivamsa in the context narrates that Aditi bore the most lustrous one in her womb and the god while remaining in her womb took away the tejas of the three worlds. [Note: From these descriptions it is evident that in few places, i. e. Vamana (in Dhundhu episode), Skanda (in its last Khanda) and Visnudharmottara (I.21 only) the birth of Vamana is not described from Aditi. In some other places though the birth from Aditi is not denied, the description does not refer to these effects but simply say that Lord took his birth. However, in some places, as cited above, these events took place after Lord's birth.] Vamana's birth and His Physical shape gave According to the Vamana-Purana (Saromah. 9. 13. ff) Aditi birth to Lord Hari in the tenth month after conception. He was in the dwarf shape. In the Dhundhu episode Lord assumed the shape of a dwarf. (Vam. 52. 52) 2. At other place this Purana says that after the three months of the commencement of Bali's sacrifice, when sun was in the Mithuna sign of Zodiac, Aditi gave 1. tato mase'tha dasame kale prasava sragate | ajayata sa govindo bhagavan vamanakrtih || avatirne jagannathe tasminsarvamaresvare | devasca mumucaduhkham devamata'ditistatha || vavurvatah sukhasparsah nirajaskamabhunnabhah || Vam.P., S. M 9.13-15 2. tatah krtva sa bhagavanvamanam rupamisvarah || Vam. P. 52.52cd

128 puranam - PURANA [Vol. XII, No. 1 birth to Lord Madhava in dwarfish form.¹ Agni Purana simply says that being pleased with the stuti of Brahma, Kasyapa and Aditi, Visnu was born as dwarf from Aditi. In the Bhagavata Purana, Visnu is said as born in His beautiful divine form. The description of his divine form is given in detail (VIII. 18. 1-3). He immediately assumes the dwarfish the dwarfish shapes. This Purana describes the physical shape of Lord Vamana when he enters the sacrifice of Bali. Maunji girddle was his lower garment and the skin of dear upper one. A lock of hair was on his head and he was Brahmana in the dwarfish shape. The Bhavisya Purana says that Aditi gave birth to Vamana Hari in the ninth month after conception. His legs and the body were of small size and the head was big. His hands, legs and middle part were small. The Kurma Purana too narrates that Visnu was born in his usual divine form having four hands and Srivatsa on his chest. At the instance of Bharadvaja He assumed the shape of a Vamana and went to the sacrifice of Bali. He was wearing black skin of a deer, sacred A lock of hair was on his thread, and a staff of Palasa. 1. evamasve samutsrste vitate yajnakarmani | gate ca masatritaye huyamane ca pavake || pujyamanesu daityesu mithunasthe divakare | susuve devajanani madhavam vamanakrtim || Vam. P. 62.33-34 2. stuto'sau vamano bhutva hyadityam sa kratum yayau || Agni P. 4. 7ab 3. yattadvapurbhati vibhusanayudhairavyaktacidvayaktamadharayaddharih | babhuva tenaiva sa vamano vatuh sampasyatodivyagatiryatha natah || Bhag. P. VIII. 18.12 4. maunjya mekhalaya vitamupavitajinottaram | jatilam vamanam vipram mayamanavakam harim || ibid VIII. 18.24 5. susuve navame masi putram sa vamanam harim | hrasvapadam hrasvakaryam mahacchirasamarbhakam || panipadodarakrsam svayam narayanam harim || Bhavisya P, IV. 76. 12-13 6. kale prapte mahavisnu devanam harsavardhanam | asuta ||41|| caturbhujam visalaksam srivatsorasi bhusitam || kurma I. 17. 41-42

Jan., 1970] VAMANA LEGEND 129 head and he was reciting the vedas. His body was shining¹. In the Matsya Purapa (244.60 cd) it is simply said that Lord Visnu was born as dwarf from Aditi. His shape is described at the time of his entrance into Bali's sacrifice. A lock of hairs was on his head; he was holding chatra, Danda and kamandalu in his hands; He was an embodiment of all the gods". Padma Purana, in its first place (I. 30) does not describe the physical shape of the Vamana. It only says that after a divine thousand years of conception Aditi gave birth to Vamana". In its second place (VI. 267) this Purana says that Aditi gave birth to Lord Visnu after a divine thousand years of conception in the form of a dwarf. Srivatsa and Kaustubha were on his chest, his body was shining like full moon'. The Skanda Purana (I. 1.18.158) says that Lord Vispu became the son of Aditi in dwarf form after the completion of her Vrata". At another place (VIII. 2.14.81-2) this Purana says that Visnu assumed the shape of a dwarf Brahmana in the Madhyadesh. He was adept in the four Vedas. His belly was large and hands were small in size. He was lame and his head was big; his hanu, 1. asthaya vamanam rupam yajnadesamathagamat | 48 krsnajinopavitanga prasadhena virajitah | brahmano jatilo vedanudigaran sumahadyutih || kurma A I. 17. 48-49 2. sa vamano jati dandi chatri dhrtakamandaluh | sarvadevamayo vipro baleradhvaramabhyagat || M. P., 244. 46 cd 47 ab 3. dadhara divyam varsanam sahasram divyamisvaram | tatah samabhavattasyam vamano bhutavamanah || Padma P., D. 30.63 4. atha varsasahasrante sarvalokamahesvaram | aditirjanayamasa vamanam visnumacyutam || srivatsakaustubhoraskam purnendusadrsadyutim | sundaram pundarikaksamatikharvatanum harim || vatuvesadharam devam sarvavedangagocaram | mekhalajinadandadicihnarankitamisvaram || | Padma P., VI. 267. 1-3 5. vratena tena samtusto bhagavan haririsvarah | vaturupena mahata putrabhuto babhuva ha || 17 SK. P., I. I. 18. 150

130 puranam - PURANA [Vol. XII, No. 1 thighs and neck were big¹. He was wearing the white garments and he was holding chatra and Kamandalu. In this connection the Visnu-dharmottara narrates that Aditi gave birth to Vamana in due time. His all physical organs were small and fat. He was adorned with the black skin of an antelope, jata, Danda and Kamandalu The Mahabharata contains this part of the legend in this manner, after a thousand years of conception Aditi gave birth to Vamana; his colour resembled with the colour of the clouds of rainy season; His eyes were shining; His chest was adorned with the Sritvatsa and He was bearing the Danda, Kamandalu, sacred thread and jata. The Vayu Purana has no reference to it. According to the Harivamsa Aditi was pregnant for period of divine thousand years and there-after produced Lord Vamana who was shining like the cloud of rainy season and his eyes were red¹. While he was in the womb of Aditi he took away 1. etasminneva kale tu visnurvamanatam gatah | madhyadese caturvedi brahmanastirthayatrikah || mahodaro hrasvabhujah khanjapado mahasirah | mahahanuh sthulajamgho sthulagrivo'tilampatah || svetavastro baddhasikhacchatropanatkamandalun | SK. P., VII. 2. 14. 81-82 2. tatah kalena susuve praditirvamanakrtim || 000 ... samksiptasarvavayavaih pinaih samksiptaparvabhih | krsnajinajatadandakamandaluvirajitam || Visnudh. P., I. 55. 11 cd, 17 3. kasyapasyatmajah srimanaditya garbhadharitah | purne varsasahasra े tu prasuta garbhamuttamam || durdinambhodasadrso diptakso vamanakrtih | dandi kamandaludharah srivatsorasi bhusitah || jati yajnopaviti ca bhagavan balarupadhrk | Mbh., III.273.62-64ab 4. sraditirdevamata ca garbham dadhre'titejasam | bhutatmanam mahatmanam divyam varsasahasrakam || purna varsasahasre tu prasuta garbhamuttamam | suranam saranam devamasuranam vinasanam || HarivamSa, III.69.18-19

Jan., 1970] VAMANA LEGEND the tejas of the demons and thereby protected the gods.¹ 131 [Note: From the above-mentioned details it is evident that that few texts have omitted this part of the story. Some of them say Lord Vamana was in the womb of Aditi for a period equal to divine thousand years. But the Vamana Purana, Saro-Mahatmya, says that Aditi gave birth to Lord Vamana in the tenth month after conception. In two places viz. Vam. P. Dhundhu episode and Skanda P. (VII. 2.14) Visnu directly assumes the shape of a dwarf without entering the womb of Aditi. Various texts have also mentioned the shape of Vamana, some in the context of His birth and some at the time of his entrance in Bali's sacrifice.] Initiation of Vamana and His arrival in Bali's Sacrifice. According to the Vamana Purana (S. M.) Brahma performed the Jatakarma rites of Vamana and praised him. Various gods presented to him many articles as Palasa-danda, Kamandalu, garments etc. Thereupon, he proceeded to the sacrifice of Bali. Brhaspati was leading Him. Wherever Vamana set his foot the earth produced a hallow. Bali enquires about these abnormalities to Sukra who says that Visnu is coming in the form of a dwarf in sacrifice. He also instructs Bali not to give even a smallest thing to Vamana. Bali expresses His inablity to obey his orders. Meantime, Vamana arrives there.3 The dialogue between Bali and Sukra is described in detail in the Vamana and Bhagavata Puranas where Sukra gives many arguments for not giving even a single thing to Vamana. This aspect of the story is very interesting. In the Dhundhu episode of the Vamana Purana (ch. 52) it is narrated that sa tu jatah suresanah kasyapasyatmajah prabhuh | navadurdinameghabho raktakso vamanakrtih || srivatsenorasi sriman romajatena rajatah || ibid III. 70.32-33ab 1. garbhasthena tu devena paritratah surastada adadanena tejamsi 2. tatah krsnajinam brahma hrsikesaya dattavan | yajnopavitam bhagavan dadau tasya brhaspatih || asadhamadadaddandam maricirbrahmanah sutah | kamandalu vasisthasca kausam ciramathangirah || srasanam caiva pulahah pulastyah pitavasasi || 3. Ibid (S. M.) 10. 1 ff ibid Vam. P. (S. M.), 9. 36-37

132 puranam - PURANA [Vol. XII, No. 1 on the request of gods, Visnu assumed the form of a dwarf and released His body in the water of river Devika. He was seen by demon Dhundhu who was performing his sacrifice on the bank of river Devika. All of the persons present there seized the drowning dwarf and brought Him out of the water. Thus He came in the sacrifice of Bali. 1 At the second place where this legend is contained, Brahma praises Lord Vamana at the time of His birth. Thereafter, Bharadvaja performed His jatakarma and other ceremonies. He also performed His vratabandha rites.2 The various sages and kings presented to Him many things.3 Thereafter He was taught by Rsis and became acquainted with all the knowledges within a month. Bharadvaja taught to him the Samaveda. Accompanied by Bharadvaja He went to Bali's sacrifice which was being performed at Kuruksetra. The AgniPurana only says that Lord Vamana took birth from Aditi and went to Bali's sacrifice at Gangadvara (Agni P. 4.6). According to the Bhagavata Purana, sages led by Prajapati performed the initial sacrament of Vamana and they gave various articles to Him. He heard of the sacrifice of Bali being performed at 1. ibid 52. 52-57 2. ibid 62. 35-44 3. yajnopavitam pulahastvaham ca sitavasasi | mrgajinam kumbhayonirbharadvajastu mekhalam || palasa madadaddandam maricirbrahmanah sutah | aksasutram varunistu kausyam vedamathangirah || chatram pradadraghu raja upanadyugalam nrgah | kamandalu brhattejah pradadvisnoh brhaspatih || 4. tasyopaniyamanasya savitrim savita'bravit | Vam. P., 62.45-47 brhaspatirbrahmasutram mekhalam kasyapo'dadat || dadau krsnajinam bhumirdandam somo vanaspatih | kaupinacchadanam mata dyauscchatram jagatipateh || kamandalum vedagarbhah kusansaptarsayo daduh | aksamalam maharaja sarasvatyavyayatmanah || tasma ityupanitaya yaksarat patrikamadat | bhiksam bhagavati saksadumadadambika sati || Bhag. P. VIII. 18.14-17

Jan., 1970] VAMANA LEGEND 133 Bhrgukaccha on the bank of river Narmada and went there. The Bhavisya-Purana says that the Kasyapa and Aditi performed the upanayana and other sacraments of Vamana and He went to Bali's sacrifice (IV. 76. 16-18). The Brahma Purana only says that Vamana went to Bali's sacrifice (Br. 73.21 ff). According to the Kurma Purana (I. 17. 44-50) Vamana read the Vedas after his upanayana ceremony from Bharadvaja and started to Bali's sacrifice. The description of the Matsya Purana (244. 64-88) tallies in verbatim with the description of the Vamana Purana (Saromahatmya, 9. 17-44). It narrates that Brahma performed his jatakarma and other rites and praised him, various sages presented to Him various things and thereafter He went to Bali's sacrifice. In its first account (I. 30) the Padma Purana says that Vamana assisted by Indra went to the house of Baskali. It is noteworthy that here Bali's sacrifice is not mentioned. At another place (VI. 267) this Purana says that after his birth Vamana enquired the gods about his duties and on their advice he went to the sacrifice of Bali (VI. 267.4-9). According to the Skanda Purana (I. 1. 18. 159-162) Kasyapa and Aditi performed the upan ayana ceremony of Vamana, and different gods presented many things to Lord Vamana. Afterwards he went to the sacrifice of Bali. At another place this Purana has not mentioned Vamana as the son of Aditi. (Sk. VII. 2. 14.80 ff) Visnu assumed the form of a dwarf due to a curse of Valakhilya sages. After a long time he went to Bali's sacrifice (VII. 2. 18.214). The Visnudharmottara in its first account (I. 21) does not refer to Vamana's birth from Aditi. On the request of Brahma he assumed the shape of a dwarf and along with Indra went to the Baskali's house. Here Baskali's sacrifice is not mentioned. At other place (I. 55) this Purana holds that at the time of the birth of 1. praditya kasyapenaiva upanitastada prabhuh | upanite'tha samprapto brahma lokapitamahah | dattam yajnopavitam ca brahmana paramesthina | dandakastham pradattam hi somena ca mahatmana || mekhala ca samanita srajinam ca mahadbhutam | tatha ca paduke caiva mahya datte mahatmanah || tatra bhiksa samanita bhavanya carthasiddhaye | evam bhagavate dattam visnave visnurupine | Sk.P.,I.1.18.159-162

134 puranam - PURANA [Vol. XII, No. 1 Vamana Bali started Asvamedha sacrifice at Saligrama. Brhaspati carried Vamana on his left shoulder in Bali's sacrifice. Here presentation of various articles by Rsis to jatakarmakriya is not mentioned. Vamana and his According to the Ramayana Visnu being born from Aditi in the form of a dwarf went to Bali In this context the (I. 29. 19-20). No more details are given here. Mahabharata (III. 272. 63-65) contains that Vamana along with Brhaspati went to the sacrifice of Bali. The Harivamsa says that after the birth of Vamana, Brahma made an eulogy to him and requested him to go to Bali's Asvamedha sacrifice and to snatch away the kingdom of Bali. Visnu assisted by Brhaspati went to the sacrifice of Bali. [From the above details it is evident that in some places the account is very brief, while others give it in detail. In two places (Padma P. I.30 and Vispudharmottara 1.21) where the name of demon is said to be Baskali, the sacrifice of Baskali is not mentioned. In some places, the name of Rsi, assisted by whom Vamana went to Bali's sacrifice, is Brhaspati while few others have mentioned as Bharadvaja ] Place of Bali's Sacrifice The place where Bali performed his Asvamedha-Sacrifices varies according to different Puranas. At both the places in the Vamana Purana, where Bali legend is contained, the sacrificial place is said to be Kuruksetra. At the first place in Saromahatmya the legend is narrated in glorification of Kuruksetra. At the sacond place the land is said to be the holy land of Kuruksetra.¹ In the Dhundhu-Vamana legend of the Vamana Pnrana, the sacrificial place is said to be situated on the bank of River Devika. 2 1. brahman vrajami dehyajnam kuruksetram mahodayam | tatra daityapateh punyam hayamedham sa cabhyagacchat kurujangalam hi || kuruksetram punyadesam prasiddham || pravartate || Vam. P. 62. 52 ibid 63. 28 ibid 65. 41 2. tato dhundhurdevikayah pracine papanasane | bhargavendrena sukrena vajimedhaya diksitah || ibid 52. 39

Jan., 1970] VAMANA LEGEND 135 In the opinion of the Agni-Purana the place was Gangadvara.¹ The Bhagavata describes it at Bhrgukaccha on the north bank of the river Narmada, while the Skanda Purana holds it as Gurukulya on the bank of the same river." The Visnudharmottara narrates it as Saligrama.' Cosmic (Virat) form of Vama na Many Puranas describe the comic form of Vamana which He assumed for measuring the universe. In this connection, the Vamana Purana has described the cosmic form of Vamana in detail at two places (S.M. 10.49-64; 65.19-32). Except the Vamana P. only Bhagavata P. (VIII.20.21-34) and the Harivamsa (III 71.44-55) have described this cosmic form of Vamana in detail. In these descriptions, the whole universe, comprising of all the things is depicted in the body of the virata Purusa. Some other Puranas simply narrate that the dwarfish shape was changed into non-dwarfish form (Agni P. 4.10). The other Puranas say that Vamana assumed virata or Trivikrama form and measured out the whole universe. Three steps of Vamana. Various Puranas describe the places where the three steps of Visnu were placed or the places which were traversed by the three steps of lord Vamana after assuming the cosmic form. At the first place of the Vamana-Purana (S.M.10.63-4) it is said that Visnu traversed the earth, Nabhas, and Para regions. At another 1. stuto'sau vamano bhutva hyadityam sa rtu yayau | baleh sriyajamanasya gangadvare grnanstutim || A. P., 4. 7 2. tam narmadayastata uttare balerya rtvijaste bhrgukacchasamjnake | pravartayanto bhrgavah kratuttamam vyacaksataraduditam yatha ravim || Bhag. P., VIII. 18. 21 3. tannarmadaya gurukulyasamjnakam tire mahatirthamudarasobhanam || 4. etasminneva kale tu hayamedhaya diksitah balirdaityapatih sriman saligramamupasitah || Sk. P., I. 1.18.153 Visnudh. P., I. 55. 13 5. tasya vikramato bhumi candradityau stanantare | nabho vikramamanasya sakthidese sthitavubhau || param vikramamanasya janumule prabhakarau | Vam. P., (S.M.), 10.63-64ab

136 puranam - PURANA [Vol. XII, No. 1 place (65.29 ff.) this Purana says that the Lord traversed the whole earth comprising of all movables and immovables by his first step and the regions named Svah, Janah etc. by his second step. The third step was incomplete. The same idea is contained in the Dhundhu-legend of the Vamana Purana ( 52.83-85). The Agni Purana says that Vamana placed his three steps on the regions named Bhuh, Bhuvah and Svah respectively. In this connection the Bhagavata Purana says that Visnu traversed the earth by his first step and thereafter placed his second step on the trivistapa and thus nothing remained for the third step. No The Bhavisya Purana says that Lord Vamana while placing his two feet on the earth covered the heaven by his head. place was left for his third step. The Brahma Purana holds that placing his step on Kurmaprstha he placed his first step on the sacrifice of Bali. His second step reached upto Brahmaloka and no space was left for the third step. In this context the KurmaPurana simply says that He traversed the earth and the heaven (I.30.174-175). Lord Visnu placed his first step on the sun, the second on the polar star (Dhruva) and by his third step pressed 1. kramenaikena jagatim jahara sacaracaram | 29 cd dvitiyena kramenatha svarmaharjanatapasah | 31 ab bhagavanapyasampurne trtiye tu pade vibhuh || 35 cd 2. toye tu patite haste vamano'bhudavamanah | Vam. P., ch. 65 bhurlokam sa bhuvarlokam svarlokam ca padatrayam || A. P. 4.10 3. ksitim padaikena balevicakrame nabhah sarirena disasca bahubhih | padam dvitiyam kramatastrivistapam na vai trtiyaya tadiyamanvapi || Bhag. P., VIII. 20.33 cd-34 ab 4. padi bhumau pratisthapya sirasa''vrtya rodasi | tabhyamindradikamllokamllalate brahmanah padam | na trtiyam padam lebhe tato nedurdivaukasah || Bhavisya P., IV. 76. 21-22 5. kurmaprsthe padam nyasya baliyajne padam nyasat | dvitiyam tu padam prapa brahmalokam sanatanam || trtiyasya padasyatra sthanam nastyasuresvara | Br. P., 73. 48-49

Jan., 1970] VAMANA LEGEND 137 on the Brahmanda. At another place (VI.267.34-41) the PadmaPurana says that Lord Visnu measured out the whole earth by his first step, the regions upto Brahmaloka by second step and the third step was unfulfilled. The same idea is contained in the Skanda-Purana (I.1.19.12). At one place the Vispudharmottara P. (1.21.20-21) says that the first step was on the Sun, the second on Dhruva and the third was incomplete. These verses resemble with that of the Padma Purana (I.30.174-175) verses already quoted. At another place the Visnudharmottara³ (1.55.42) says that the first step was on the Himalaya, the second on the Meru and no place was available for the third. The Ramayana and the Mahabharata do not mention these three steps. The Harivamsa repeats the verses of the Vamana Purana (Saromahatmya 10.63-64) [Note: In many texts it is simply said that Lord Visnu while assuming the cosmic form measured out the whole earth by his first step and by his second step he measured the upper regions. No place was available for the third step. In some Puranas the places where Visnu placed his steps are said to be as Sun, Dhruva, Himalaya, and Meru-Mountain. In Agni the places are Bhuh, and Svah regions.] Fettering of Bali and Boons granted to him. The Vamana Purana in its first description (Saromahatmya, ch, 10), has not referred to the bondage of Bali by Vamana. It only says that Lord Urukrama gave the three worlds to Indra and for Bali He assigned the Sutalaloka. Various boons were also gran ted for Bali's enjoyments and comfort.3 At the second place (65.36 ff.) this Purana describes that Visnu seeing his third step unfulfilled said to Bali: O king of demons, by debt, a person gets 1. devasya vamacarane nivisto danavalayah | tatra kramam sa prathamam dadau surye jagatpatih || dvitiyam ca dhruve devastrtiyena ca parthiva | brahmandastaditastena devenadbhutakarmana || Padma P., I. 30. 174-175 2. prathamam tu padam jatam naurbandhasikhare mama | dvitiyam merusikhare trtiyam nabhavatkvacit || 3. Vam. P. (S. M.), 10. 65-80 18 Visnudh. P., I. 55. 42

138 puranam - PURANA [Vol. XII, No. 1 terrific bondage. Thereafter a dialogue between Vamana and Bana took place. Visnu granted various boons to Bali and sent him in the Patala. Here, also, fettering of Bali is not recorded though Visnu said that Bali deserved bondage. The boons granted to Bali by Visnu are almost the same at both the places. In the Agni-Purana also bondage of Bali is not referred to. In the Bhagavata Purana this part of the story has found a larger description. Here, after the measuring of the three worlds by Visnu, Garuda fettered Bali with Varuna's noose. Thereafter Visnu made various derogatory remarks on Bali. Prahlada, Vindhyavali and Brahma pacified Visnu to show mercy on Bali. Thus being appeased Visnu granted many boons to Bali and sent him to reside in the Sutalaloka.3 The bondage of Bali is not referred to in the Bhavisya-Purana. According to its narration Visnu directed Bali to reside in the Sutalaloka and awarded many boons to him (Bhavisya-Purana IV. 76. 25-26). The Brahma-Purana, too, has not mentioned Bali's fettering by Visnu or Garuda. It only mentions that Visnu pleased with the gift of Bali granted many varas to him (Br. P. 73.52 ff.) At the next place (ch. 213) this Purana has omitted this part. According to the Padma Purana (I. 30) after the measuring of the three worlds by Trivikrama, Baskali selected the devotions in Visnu, death by Visnu and residence in Svetadvipa as boons' and these boons were granted. Here fettering is not referred to. At the next place (VI. 267) this Purana does not refer to the bondage of Bali and simply contains that Visnu made him the king of all the demons, Nagas and creatures residing in the water till the Pralaya. The Rasatala was assigned his residence. The description con- 1. Vam. P., 65. 35 ff. 2. atha tarksyasuto jnatva virat prabhucikirsitam | babandha varunaih pasairbalim sautye'hani kratau || 3. ibid VIII, chs. 21, 22 4. bhakti vrnomi devesa tvaddhastanmaranam mama | vrajami svetadvipam te durlabham tu tapasvinam || Bhag. P, VIII. 21. 26 Padma P., I. 30. 192 5. rasatalam subham lokam pradadau bhaktavatsalah | sarvesam danavanam tu naganam yadasamapi || rajanam tu bali cakre yavadabhutasamplavam || afy || ibid VI. 267. 56-57

Jan., 1970] VAMANA LEGEND 139 tained in the Matsya Purana (ch. 245) is identical with that of the Vamana Purana, Saromahatmya. In the Kurma Purana, too, fettering of Bali is missing. Here Vamana directs Bali to go to Patala and enjoy various enjoyments there.¹ In the Vayu Purana, the fettering of Bali is narrated in clear precise terms.2 The Visnudharmottara simply says that since the nether world was not measured demons made it their abode. It neither mentions the bondage of Bali nor boons granted to him (I. 21.35-36). At second place (I.55) this Purana narrates that while directing Bali to reside in the nether world Visnu granted various boons to him (1.55. 43-54). The Skanda Purana in its Mahesvara Khanda says that Garuda seeing Bali unable to fulfil the third step of Visnu made certain derogatory remarks against Bali and bound him with Varuna's fetters (Sk. I. 1. 19. 28-31). Thereafter Bali's wife Vindhyavali propitiated Lord Vamana and Visnu pleased with their devotion granted many boons to Bali and directed him to reside in the nether world (I. 1. 19. 53-59). At the other place this Purana holds that Visnu seeing his third step unfulfilled asked Bali that either Bali make fulfilment of his third step or accept the bondage. Thereupon, a discussion started between Bali's son and Vamana. However here is no mention of binding of Bali by Visnu, at the end Visnu grants various boons to Bali and directs him to reside in the Sutalaloka for the period of the Sraddhadeva Manu (Sk. VII. 2). The Ramayana (I. 29) and the Mahabharata (III. 272) neither mention the boons granted to Bali nor his bondage. The Harivansa while abstains from the description of bondage of Bali, mentions the boons granted to Him (III. 72.31ff). [Note: Some texts refer to the fettering of Bali by Vamana or Garuda on Bali's inablity fulfil to the third step of Vamana. Many texts describe the boons granted to Bali. Few texts omit all the things.] 1. jagadavasyam jagadantaratma patalamulam praviseti bhuyah | samasyatam bhavata tatra nityam bhuktva bhogandevatanamalabhyan | dhyayasva mam satatam bhaktiyogat ... kalpadahe punarmam || 2. balih sito mahapasaih sabandhuh sasuhrdhnah | virocanakulam sarvam patale samnivesitam || K. P., I. 17. 61-62 Vayu P.. II 36.85

140 puranam - PURANA [Vol. XII, No. 1 Conclusion We have thus, seen the various aspects of the legend available in the Vedas, Epcis and the Puranas. In the opinion of many scholars the original reference of the story in the Rgvedic Samhita represents a natural phenomenon. However, the references met with in the other Vedic literature clearly indicate the classical account of the legend. In the epics and the Puranas, the story has found its fullest expression. In the Puranas we meet with three legends of Vamana: (1) Bali-Vamana legend contained in all the Puranas and the epics, (2) Baskli-Vamana legend contained in Padma (1:30) and Visnudharmottara (1.21) Puranas , and (III) Dhundhu-Vamana legend contained in the Vamana Purana ( ch.52) . The story has various major and minor diversities in different texts and those are shown at respective places. The basic theme of the legend is the conflict among the demons and the gods in which gods though defeated at earlier stages win over the demons with the help of lord Visnu who for their rescue assumes the diminutive shape . The diminutive form of the god is only a veil which puts out of sight His irresistible powers. As shown by Sir George W. Cox, the story has its parallels in foreign countries. He observes, "Much of the later mythology respecting Visnu turns on the dwarf incarnation which may be compared with the myth of the mained Hephaistos. In both cases the defect is simply a veil putting out of view the irresistible power of the god, the fire at its birth is weak and its flame puny; the Sun sheds but little warmth as he rests on the horizon at his rising; and it might be said that none could tell how vast a power lay in these seemingly weak and helpless beings. So Visnu manifesting himself as the dwarf obtains, from the Asuras as much as he can lie upon or as much as he can cover in three strides."2 Other traditional heroes having diminutive size are many in number: "Odyseus is small when he stands as compared with Menelaos: in other words he is shortshanks (Grimon). Boots is despised for his insignificant stature and the Master Thief incurs the same contempt. The idea of mere diminutiveness issues at lengh in the story of Ton Thumb: but Ton Thumb is in reality to be despised as any other hero of the Aryan legends." 1. For the detailed descriptin of the legend of Hephaistos see 'A Handbook of the Greek Mythology' by H. Rose,pp.165 ff. 2. Sir George W. Cox. The Mythology of the Aryan Nations, P.343. 3. ibid, p 343.fn.5.