Vamana Avatara - Promise and Projection

The Vamanavatara represents the highest philosophical truth that microcosm represents macrocosm

Dr. Vanamala Parthasarathy goes into detail about this dimunitive avatara that had the potency of the Cosmic form.

When Adharma raises its ugly head baring its fangs ready to devour the society Bhagavan descends on this earth to save mankind. Lord Krishna Himself pronounced this in the Bhagavad Gita:

Yada yada hi dharmasya 
glanirbhavati bharata 
Abhyutthanamadharmasya 
tadatmanam srjamyaham (IV.7)

Matsya, Kurma, Varaha, Narasimha, Vamana, Parasurama, Rama, Krishna, Balarama (some texts replace Balarama with Buddha and some texts make Balarama the eighth and Krishna the ninth) and lastly Kalki are the popular ten. Vamana the fifth one as per the serial order is significant as it combines two totally diverse manifestations (the dwarfish and gigantic) conveying the magnificent and highest philosophical truth that ‘Microcosm represents Macrocosm’. The figure of Vamana may have been a dimunitive one but it had the potency of the Cosmic form. It often reminds us of the popular saying in Tamil that "Size belies stature" (murti cirisu kirti perisu). Vamana as the name itself indicates that only ‘fifty-two angula-s’ in size (one angula=the height of one finger). So we can imagine what he must have looked like. The same one expands to fill up not only the entire earth, but Heavens as well with His (three) strides. The mystic number three in our Hindu tradition is significant. We have ‘Triguna-s’, ‘Trimurti-s’ ‘Three devi-s’ etc. This incarnation is important, as it is believed that Ganga’s origin in Heavens is related to this avatara.

The Origins

Not much of importance is accorded to Vishnu in Rigveda. It is in the post-Vedic period that He comes to assume popularity. The Puranic stature of Vishnu is noteworthy. Over the centuries many legends have evolved including His ten incarnations in different and unique forms. Nevertheless one point that is highlighted about Vishnu is His three strides in the Rigveda. Many scholars viewed the solar nature of the deity and related the three strides to mean the rising, the highest position (mid-day), and the setting of the Sun. For instance in the hymn addressed to Vishnu in the Rigveda it is said: "Another with his mighty stride hath made three steps thither where the gods rejoice" (VIII.XCIX-7). And yet in another place it goes like this: "He to whom Vishnu came striding his three wide steps, as Mitra’s statuettes ordered it" (ibid). While the natural phenomenon of the rising and setting of the Sun is taken as indicating the three strides, it is not fully accepted by Hermann Oldenberg, a European scholar of repute, and he asks keeping in mind perhaps the Vamana avatara of later times: "Is it not sufficient to take it for granted that there was a story working with the fairy-tale motif of a giant, who could transform into a dwarf according to his liking? As a dwarf he made the evil spirit promise as much of the world as he could stride across with three steps: There however he did his three gigantic steps…" (The Religion of the Veda, p.117).

Whatever may be the interpretation of the three strides some epithets which and for Vishnu in Rigveda are significant among which is urugaya (wide-stepping). Following this there is a reference in the Taittiriya Brahmana, which says, "Vamana (dwarf) is Vishnu" (Vamano vai vishnuh-1-2-5-5).

In short the Puranic descriptions and the background for the Vamana avatara appear to have had the roots from very early times. The germ was sown and it grew into an enormous tree like the Trivikrama that followed the Vamana avatara. At the same time there could have existed a common man’s tale of a dwarf and a giant, which could have inspired the story. While these theories are based on rational thinking, a Bhakta looks up to the Vamana story with absolute amazement and admiration. So here goes the ‘Vamana legend’.

The Manifestation

Among the many Purana-s the Bhagavata and Padma provide graphic and elaborate details of Vamana Avatara. Following the Bhagavata after a gap of many years Sriman Narayaniyam consisting of 1036 verses was composed by Melputtur Narayana Bhattatiri who belonged to Kerala sometime in the 16th century AD. In this beautiful Bhakti Kavya the poet describes the avataras of Vishnu, in which he includes Vamana Avatara in two dasaka-s — thirty and thirty one. One may say it is a condensed version of the story.

What led Bhagavan to assume this dwarfish form? The Bhagavata narrates in the eighth canto in chapters fifteen and twenty three:

Prahlada who is the prime character in Narasimh-avatara had a son Virochana whose son was Bali. When the deva-s and asura-s had a fight Bali lost and he was even killed but Sukracharya revived him. And so the latter became his guru. Bali performed the Visvajit yajna. As a result he received many things from the yajna such as chariot, horses, flag, an armour, a bow and two quivers containing arrows. His grandfather gave him an eternal ‘garland of flowers’. His guru Sukracharya gave him a conch. Thus well-equipped he went to wage war with the king of Devas, Indra. The latter knew the strength and power of Bali. He appealed to Brihaspati his guru who advised the Deva-s to leave the devaloka and remain unseen. He also told them that the only hope was to approach Bhagavan and seek His help. Bali with his enormous prowess and army, conquered the Devaloka and acquired the kingdom of Indra.

As he had gained favor with the Brahmana-s, with the advice of the descendents of sage Bhrigu he undertook to perform one hundred Asvamedha yaga-s. Thus he enjoyed a supreme position. The deva-s were greatly affected. Aditi, their mother was very sad. One day when sage Kasyapa came to the ashrama, he found it in a state of despair and his wife Aditi sullen. When he enquired she told him that she was grieving over the loss of her sons from Devaloka. Kasyapa instructed her in many philosophical truths and how to remain unaffected by such losses. Aditi was not satisfied. So he asked her to observe a vrata known as ‘payovrata’, which was to be performed for twelve days and that by worshipping Vasudeva/Krishna (during this vrata) her desires would be fulfilled. Chapter sixteen deals with this vrata and how it has to be performed. This payovrata is also called ‘sarvayajna’ and it is considered the best of all ritualistic performances. Aditi performed the vrata for twelve days. Bhagavan was extremely pleased and appeared before her with four hands wearing yellow garments. Aditi was absolutely dumb-founded looking at the glorious appearance. He agreed to become her son by incarnating Himself. Kasyapa in his meditative state saw the Bhagavan inside himself. Then, he placed his virya in the womb of Aditi.

Bhagavan descended on this earth with sankha, chakra, gada and padma, dressed in yellow garments. He appeared on the sravana-dvadasi when the Abhijit star had arisen. All the Deva-s and others were extremely happy. This auspicious day is called Vijaya.

The parents were totally taken up when the Bhagavan immediately took the form of ‘Vamana’. The rishi-s were happy. They along with Kasyapa performed the birth ceremony as well as the sacred thread ceremony. Great was the occasion. Surya personally uttered the Gayatri mantra; Brihaspati presented the sacred thread (Brahmasutra); Kasyapa gave the ‘straw belt’ (mekhala); Mother Earth gave him the deer-skin (Krishna-ajinam); Soma gave him the stick carried by a brahmacharin (danda); his mother Aditi gave him the underclothing (kaupina); Indra gave a chatra (umbrella); Brahma gave him a Kamandalu (water-pot), the seven Rishi-s offered him kusa (grass) and Sarasvati presented him with an aksamala (string of beads); Kubera gave him a patrika (bowl) for begging alms and Bhagavati, wife of Siva offered bhiksha (first alms). So we can imagine the form and appearance of Vamanadeva, looking absolutely ‘effulgent’, ready to perform His lila!

Vamana visited the yajna area on the northern side of the Narmada River which was called Bhrigukaccha where the Brahmana-s belonging to the Bhrigu clan were performing yajna-s. He made his appearance at the place where Bali was performing the yajna. His ‘effulgence’ was unmatched by those present. Completely awestruck, the Rishi-s and their disciples got up from their seats to welcome and pay their homage. Bali was delighted and washed the feet of the ‘Supreme’ with great devotion. He then said to Vamana: ‘O Brahmana, I offer you my hearty welcome and my respectful obeisance. Please let us know what we may do for You. We think of You as personified austerity of the great Brahmana-sages". Extremely pleased with Vamana’s visit Bali told Him that he was aware of the fact that the Brahmana had come to ask for something and therefore he could ask and take anything He desired-cow, gold, house, food, even a daughter of a Brahmana as His wife, villages, elephants, chariots etc. Such was the generosity of Bali while indulging in Dana-s!

Little did he realize what was in store for him! Vamana started praising Hiranyaksha and Hiranyakasipu the ancestors of Bali for their valorous deeds. He then addressed the king: "Therefore, O king, from you, the best of those who give charity, I ask only three paces of land. By such a gift I shall be very pleased, for the way of happiness is to be fully satisfied to receive that which is absolutely needed". This seemed insignificant to Bali considering Vamana’s size. Now Sukracharya, his priest knew that Vamana was just not a dwarfish Brahmin but was the Bhagavan Himself. He advised Bali not to go ahead. He told Bali that the Brahmacharin was indeed the great Being and that He has come to take away land, wealth, beauty, power, fame and education of his and would pass it on to Indra. By giving Him three steps He would occupy the three worlds and what would be Bali’s fate afterwards? Bali was not satisfied with Sukracharya’s advice. He posed a question as to how he could go back on his promise.

Sukracharya even tried to justify that under certain given circumstances such as when one wanted to subdue a person, or in reacting to some danger, or in trying to see to the welfare of people, a promise could be withdrawn and that it is not a fault. He stated that "a promise is truthful preceded by the word ‘Om’ and untruthful if it is not".

Bali even pondered over the advice meted out to him by his spiritual teacher Sukracharya.

He wondered that being the grandson of Prahlada how could he forget his promise especially to a Brahmana. And "there is nothing more sinful than untruthfulness. Because of this, mother earth once said, I can bear any heavy thing except a person who is a liar". There were kings like Sibi and Dadhichi who sacrificed everything for others. So by giving up the little land was indeed of no value. And even if what Sukracharya said was true that Vishnu had come in the form of Vamana, either to give him blessings or punish him, he should still carry out what has been promised.

At this point Sukracharya was furious that Bali was firm and steadfast about maintaining the promise and not heeding to his advice. He cursed Bali that he would soon be deprived of all his wealth. Notwithstanding this Bali went ahead. His wife Vindhyavali came and a large golden pot containing water was brought there. Bali gladly worshipped the Lord by washing His feet with water.

It is said that Sukracharya did not give up and as Bali was pouring the water as a mark of the completion of Dana, he assumed the from of a honey bee/mote and tried to block the water form the spout of the pot. Vamana who was aware of this took a blade of grass and pricked the hole and so it is said Sukracharya lost one eye.

Bali’s truthful act amazed one and all. The Gandharva-s, Vidyadhara-s, Siddha-s and others were happy the way Bali had conducted himself. They praised him and showered flowers on him. As soon as the formalities were completed the little dwarf grew in size encompassing the universe. The Bhagavata Purana describes the scene beautifully. And the Supreme Personality of Godhead, whose activities are wonderful, covered the entire surface of the earth with one footstep, the sky with His body and all directions with His arms.

It was when Bhagavan reached the Brahmaloka with His second step that Brahma along with other Rishi-s washed Vishnu’s foot and worshipped Him. The water which washed the Lord’s foot became so pure that it was ‘transformed into the water of Ganges which went flowing down from the sky purifying the three worlds".

Bali was bereft of all his belongings. There was nothing that was left for him. Then the Bhagavan who grew to enormous size reduced to assume the original form of Vamana. All the gods rejoiced acclaiming victory. Even Jambavan participated in the rejoicings by sounding his ‘bheri’. The Asura clan arose with rage, as they strongly felt that Vishnu had cheated their king.

They tried to employ weapons against Vishnu. Even though Bali warned them not to do so, they continued and were utterly defeated and sent to the lower regions. And on the day of somapana after the sacrifice was over, Garuda the vehicle of Vishnu caught Bali and tied him with the ropes of Varuna and Bali lost all his glory. At this point Bhagavan asked Bali as to where He could put His third step. Bali was in no position to fulfill this demand. And so the Lord though pleased with his firm resolve wanted to show that He had not fulfilled the promise in toto. He declared that because Bali was proud of his wealth he promised Him land but could not keep it. Hence he was to be punished for that. So He felt that Bali had to spend a few years in ‘hellish planet’.

Bali remembered his grandfather Prahlada and his steadfast devotion. He then decided to give his own head for Vishnu to place ‘His third step’. After being captured by the ropes of Varuna he worshipped the Lord. His grandfather Prahlada appeared and told him how Bali was given salvation by being deprived of all his possessions by Vishnu who tricked him in to accepting what He demanded. Later Vindhyavali also praised the greatness of the Lord and He was requested to release Bali. Being extremely pleased with Bali and his firm resolve, He decided to send Bali to Sutala for sometime until he achieved the position of king of Heaven. He declared to him: "Because there you will see my supreme prowess, your materialistic ideas and anxieties that have arisen from your association with the demons and Danava-s will immediately be vanquished".

The Padma Purana (I.30) also talks about the Vamana Avatara. The Asura here is one Baskali who took away the three worlds depriving Indra of his kingdom. And as it was difficult to subdue him, Vishnu decided to assume the Vamana form, go along with Indra to Baskali’s house and make Indra ask for a boon for the short Brahmana. So he was born to Aditi. It was said, "Though a dwarf, this is the lord. This one (i.e., he) is Brahma, Vishnu and Mahesvara himself; also he is the sacrifice; he is the heaven. There is no doubt about it".

Baskali having won over everything, lived happily. While he possessed power he was just and kind and he was the best person in all the three worlds. It is to this Asura that Indra made his appearance along with Vamana. He requested Baskali to give land measuring three footsteps of Vamana to build a ‘fire sanctuary’. And that if he did not give Indra what he asked for, on somebody else’s behalf, he could not be excused. Baskali prepared to give the Brahmana villages, elephants etc. At that time his family priest Usana-s (i.e., Sukra) warned him that he might be made a ‘captive’ by agreeing to the request since Vamana was none other than Vishnu.

But Baskali did not want to go back on his promise. The family priest could do nothing to prevent. As he gave the dana Vishnu gave up his Vamana form, increased multifold in size. The entire place of the demons came under His left foot. With His first step on the Sun, the second on Dhruva, He occupied the Universe with the third. When He pierced the Universe with the tip of His toe, water gushed forth covering the worlds. The stream that flowed from the tip of Vishnupada i.e., Ganga, is known as Vishnupadi. Vamana asked Baskali for space to keep the rest of His step. Baskali did not have an answer. He then said to Vishnu: "That much earth (i.e., of that extent) which you formerly created has been given to you; I have not held it back. The earth is small (and) you are great; (and) I am not capable of creation. O lord, your will always prevails".

Vishnu was pleased and asked Baskali to ask for a boon and what did he say? He requested the Bhagavan: "O lord of gods, I seek devotion to you and death at your hands. I shall enter Svetadvipa which is inaccessible even to the ascetics". It is this Avatara, which is also called Trivikrama. The Purana declares: "At the sight of the three steps of Vishnu (the effect of) an evil dream, an evil thought, a difficult or bad deed perishes quickly".

The same Purana talks about the Vamana Avatara where the Asura is Bali (VI.240). Here too Vamana asks Bali for three paces of land measured by His feet for keeping the fire-vessel. Finally Bali is sent to the Patala.

Another variant of the legend of Vamana is also mentioned. The source given is Padma Purana. Here the Asura is Dhundhu who was born to Kasyapa and his wife Danu. He performed penance and Brahma gave him a boon that he would not be killed by anyone including Indra and other gods. Dhundhu became overpowering, defeated Indra and other devas. Even Hiranyakasipu, the powerful one, served him as his official. The Deva-s went pleading to Brahma. Dhundhu who knew this wanted to drive them away from there as well. He asked his priest Sukracharya as to how he could achieve this. The latter advised him to perform hundred Asvamedha yaga-s. So he began his sacrifice at the Prachina Tirtha. The Deva-s shuddered with fear. They ran to Vishnu for protection who comforted them and sent them back. Vishnu then took the form of Vamana and jumped into Devikajala and remained afloat like a piece of dry wood.

Dhundhu and other Rishi-s saw Vamana floating in water. They took him out and asked how he happened to fall into the river. Vamana replied that he was Gatibhasa, the younger of the two sons of a learned Brahmana, Prabhasa. After his father died Gatibhasa requested his brother to divide the property. His brother quoted many rules and did not part with any portion of property. When he tried or argue, the brother caught him by his hair and threw him into the river and it was almost a year now. Unable to swim he remained in the river coming up and going down.

The Bhargava-s asked Dhundhu to provide this Brahmana whatever was required – house, wealth etc. Dhundhu agreed but the clever Vamana asked for only ‘three feet of ground’. As soon as he agreed Vamana began to grow ‘like the moon’. He assumed the form of Trivikrama. With two steps He covered the worlds. Vamana whose body became bigger than Mahameru was furious that He could not find place for the third step, and fell on Dhundhu. And while He fell on him He made a pit which was thirty thousand yojana-s deep. He threw him into it and covered it with dust. So disappeared Dhundhu and the Deva-s regained their lost kingdom and splendour. Later Bhagavan jumped into the Kalindi River and vanished.

The versions may vary in details but the principal theme is retained. What happens when one fails to keep up the promise? To be more specific, a promise ought to be made taking into account one’s capability. Here again one’s ego can blind the reasoning. The failure to fulfill the promise would bring about disgrace. In the case of Bali we find that though he is made fully aware that Vamana had other designs he is firmly resolved to go ahead with the dana. It is this trait in him, which appeals to all of us.

As for the Avatara itself Vishnu had decided to help the Deva-s in regaining their glory. Bali was a bhakta in his own right and the grandson of the greatest of devotees, Prahlada. Bhagavan had to assume a form where he would be able to teach Bali a lesson. And the only way he could do this was to manifest as a Brahmin and seek dana where there would be no blood-shed.

The six duties assigned to Brahmana-s are: Giving dana; accepting dana; performing yaga-s and helping to successfully perform them, learning the Veda-s and teaching the Veda-s. So accepting dana comes within the purview of a Brahmana. Suited to the role, he goes to Bali to receive dana. He also chooses the appropriate time when the king is conducting the Asvamedha yaga when it would be impossible for the king to refuse to give dana. Bhagavan who is the Ruler of all the worlds now reduces Himself to a dwarfish Brahmana to suit his action. Once the purpose is achieved, the Vamana form metamorphoses into the all-pervading Trivikrama, the One who measured the entire universe. And when Sukracharya comes in the way of Bali preventing him from giving the dana, he punishes him by depriving him of his eye.

The entire scene comes alive in the beautiful relief that has been carved out on the wall to our right in the ardhamandapa of the Narasimha temple in Namakkal in Salem District in Tamilnadu. The temple is rock-hewn belonging to about the 7th century AD. Vamana is shown carrying an umbrella receiving the dana. Bali is pouring water from the pot with a spout with a happy expression on his face. His wife Vindhyavali is shown. In the background we can see the yaga-horse tied to the sacrificial pole (Yupa). Behind Vamana is Trivikrama whose one foot is placed on the ground and the other is in the sky. At the corner we see Garuda sitting on Sukracharya’s shoulders chastising him. And in the sky Jambavan is playing the bheri.

In the Divyadesa Tirukkoyilur (Nadunadu), Trivikrama is the main deity. In Kerala Tirukkatkarai is known as Vamana kshetra/Mahabalikarai. The story goes that Mahabali requested Vishnu’s permission to visit annually the land he ruled and meet his subjects from the ‘nether world’ to which he was sent by Vishnu. It is believed even today that Mahabali visits the region on the Onam festival day. There is a temple dedicated to Vamana in Khajuraho in Madhya Pradesh also.

Thus the Vamana legend and depictions certainly make this Avatara a very special one. We can’t but recall the attribute Vedanta Desika gives to Vamana as Raksa Vamana (stanza 12) in his Dasavatara Stotra. This trait gives the very essence of the Avatara of the ‘All-PERVADING ONE’ when He finally emancipates Bali!

© "Nrisimhapriya" (September, 2003) published by Sri Nrisimhapriya Trust, # 30, Desika Bhavanam, Venkatesa Agraharam, Mylapore, Chennai 600 004. Website: www.ahobilamutt.org. Reprinted with permission.

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