Vamana
Vamana (), also known as Trivikrama (), Urukrama (), Upendra (), Dadhivamana (), and Balibandhana () was a Brahmin avatar of the Hindu God Vishnu. He was the 5th avatar of Vishnu and the first Dashavatara in the Treta Yuga, after Narasimha. Originating in the Vedas, Vamana is most commonly associated in the Hindu epics and Puranas with the legend of taking back the three worlds (collectively referred to as the "Triloka") from the Asura-King Bali in three steps to give back to Indra. He is youngest among Aadityas , sons of Aditi and Sage Kashyapa. Nomenclature and Etymology. 'Vāmana' (Sanskrit वामन) means 'Dwarf', 'small ' or 'small or short in stature'. It also means 'dwarfish bull', which is notable as Vishnu is directly associated with dwarfish animals (including bulls) in the Vedas (see below). Stated in Puranic literature to be born of the great sage Kasyapa and his wife Aditi, other names or epithets referring to Vamana include: Bali. 'Bali' (बलि), also known as 'Mahabali' ('Great Bali'), 'Bali Mahārāja' ('King Bali'), and 'Baskali' ('of a teacher'), is the name of the Noble Asura king defeated by the Vamana incarnation of Vishnu. As evidenced below, Bali is stated in Puranic literature to be the great-great  grandson of Kasyapa and Diti; great-grandson of Hiranyakashipu (son of Diti, defeated by the Narasimha incarnation); grandson of Prahlada (a Vaishnava protected by Narasimha); and son of Virochana. Bali is also stated to have had 100 sons (including Bana) as well as a daughter called Ratnamala. Ratnamala is particularly notable, as after seeing Vamana at her father's yajna, she desired to have a son just like Him to feed from her own breasts. This desire was granted by Vishnu, hence incarnating at the demoness Putana, who attempted to kill baby Krishna (Vishnu) by breastfeeding Him poison (e.g. Canto  10 of the Srimad Bhagavatam). A.B. Keith and A.A. Macdonell state that the word 'Bali' (बलि) 'occurs several times in the RigVeda and often later in the sense of a tribute to a king or offering to a god'. For example, in RigVeda 5.1.10 (see below), the Sanskrit word" 'balim"' is used to mean 'tribute'. J. Eggeling adds (footnote 2) that in the Shatapatha Brahmana (White YajurVeda; see below) 'Bali is the technical term of the portions of the daily food that have to be assigned to all creatures'. As evidenced below, the word 'Bali' is often used in the  Puranas to refer to sacrificial offerings of food (as well as to the Asura King). According to the Monier-Williams Sanskrit Dictionary, Bali (or 'Balin') also means 'powerful, strong, mighty, stout, [and] robust' (i.e. as a sacrificial offering). Summary. As shown below, after one Aditya called Indra (king of the gods, son of Kasyapa and Aditi) is defeated by the Daitya called Bali (King of the asuras, great-great grandson of Kasyapa and Diti), the Gods ultimately seek refuge in Vishnu, who agrees to restore Indra to power. To do so, Vishnu incarnates as Vamana (son of Kasyapa and Aditi ). The devoted Bali conducts ritual Sacrifices (partaken by the asuras but not the gods under Bali's rule), one of which is attended by Vamana, who requests only three feets(steps) of land (usually to build a Fire-Altar). Bali agrees despite being warned about Vamana's true nature as Vishnu (usually by his Preceptor, the sage Sukra, a descendant of Bhrgu), whereby Vamana grows in size and in three strides encompasses all existence and beyond. The three worlds are restored to Indra, and Bali and the Asuras are banished to the NetherWorlds. J. Roy states that the 'Dwarf or Vamana  incarnation of Vishnu is purely an Allegory and seems to be a development of the idea of Vishnu's three strides, alluded to repeatedly in the RigVeda. The legend is also found in a more elaborated form in the Shatapatha Brahmana, which refers to the story of Vishnu, the Dwarf growing so large to cover the whole earth for the gods. [In the epics and Puranas] Though the episode of King Bali, associated with [The] Vamana incarnation, makes him appear Anthropomorphic; the allegorical character of his three steps is hardly concealed. His actions maintain the usual functions of an incarnation , which are protection of the righteous, destruction of the wicked, and establishment of dharma'. A.A. Macdonell states that the 'reason why Visnu took his three steps is a secondary trait. He thrice traversed the earthly spaces for man in distress (6, 49); he traversed the earth to bestow it on man for a dwelling (7, 100); he traversed the earthly spaces for wide-stepping existence (1, 155); with Indra he took vast strides and stretched out the worlds for our existence (6, 69). This feature in the [RigVeda] may ultimately be traced to the myth of Vishnu's dwarf incarnation  which appears in the epics and Puranas. The intermediate stage is found in the Brahmanas ([Shatapatha Brahmana] 1, 2, 5; [Taittiriya Samhita] 2, 1, 3; [Taittiriya Brahmana] 1, 6, 1), where Vishnu takes the form of a dwarf, to reclaim the earth for the gods by means of sacrifice. Symbolism. The three points in sun's course: Roy states that 'Vishnu's three strides alluded to in the RigVeda have been variously interpreted as symbolizing the three different positions of the sun at its rising, peak and setting. The three worlds and the three planes: J. Muir mentions Sayanas take  on the three steps of Vishnu found the White YajurVeda (5.15). 'Vishnu, becoming incarnate as Trivikrama (the god who stepped thrice), strode over the whole universe. The same idea is expressed by the Rishis, "In three places he planted his step, (one step on the earth, a second in the atmosphere, and a third in the sky) as Agni, Vayu, and Surya each after the other". Agni(Fire) is found on the ground, Vayu(Air) prevades the atmosphere and Surya(Sun) high in the dome of sky, thus the three steps symbolise the three planes, the ground below, air in between, and the  sky above. Three states of sleep and wakefulness: S Chanda states the three strides symbolize the three states of existence – Jagrat (Awake), Swapna (Dream Sleep) and "sushupti" (Deep Sleep). The final step of Vamana is on the head of Bali which symbolizes Liberation and the transcendence of these states. The Nirukta. Written by the Grammarian Yaska, the Nirukta is one of the six Vedangas or 'limbs of the Vedas', concerned with correct Etymology and interpretation of the Vedas. The entry for Vishnu (relating to the RigVeda) states (square brackets '[ ]' are as per the original author): This account essentially states that  the three footsteps may symbolise the positions of the sun or physical existence conceptualised as 'three worlds'. In regards to the references to Sakapuni and Aurnavabha, K.S. Murty states that 'Yaska was not the first to interpret Vedic words as he did. He referred to a Nighantu with Samamnaya which he cited and explained. He had predecessors like Sakapuru, Audumbarayana, Aupamanyava and others'. The Vedas. RigVeda. Samhita. Roy states that the 'RigVedic passages referring to Vishnu's three strides are obviously the nucleus, out of which the legend of the Dwarf was created. But the RigVeda, however, does not describe  Vishnu as dwarf or "Vamana"'. W.J. Wilkins agrees, stating that in regards to the Vishnu Strides of the RigVeda, 'in these verses there is probably the germ of the Dwarf Incarnation'. In regards to the above-quoted verses, it is commonly accepted that there are Seven Continents or 'regions of the earth'. A. Glucklich adds that 'In the Matsya Puran, for instance, there is a seven-part map of the world... [it has] one centre, where an immense mountain - Mt. Meru (or Maha Meru, Great Meru) - stands... The continents encircle the mountain in seven concentric circles... It seems clear that  the Himalayas were the approximate location of Mt. Meru'. In regards to the three steps of Vishnu, Glucklich points out that in some legends of Vamana and the Asura-King Bali, that 'the first [Step] covered the entire earth, the second covered the atmosphere, and the third measured heaven in its entirety'. M. Haug, in his translation of the Aitareya Brahmana (1.1.5) of the RigVeda, clarifies that the 'three worlds' often means the Ground (Earth), the Air (Atmosphere), and the Sky (Heavens). Three steps thus encompasses all of physical existence (although in some Puranic accounts Vamana does so in only  two steps). D. Goodall also relates more a mystical interpretation of what 'three worlds' symbolises, as provided by the Brihadaranyaka Upanishad, including Mind, Speech, and Breath (see Upanishad section, below). Notably, Muir also states that although '"Adabhya"' can be translated as 'who cannot be deceived' (as provided by Griffiths, above), it can also be translated as 'the unconquerable preserver', and notes that the 'idea of Vishnu being preeminently the preserver of the universe, which became current in later times [i.e. in the Trimurti], may possibly have been derived from this verse'. Aitareya Brahmana. The concept of Vishnu obtaining the  three worlds for the Devas from the Asuras in three steps is clearly explained in the Aitareya Brahmana. The RigVeda Samhita verse referred to (6.69.8) regarding Indra and Vishnu battling the Asuras states 'Ye Twain have conquered, ne’er have ye been conquered: never hath either of the Twain been vanquished. Ye, Indra-Vishnu, when ye fought the battle, produced this infinite with three divisions'. The Maruts, referred to as 'the sons of Rudra' are frequently mentioned throughout the RigVeda, including in relation to the above quotation, producing rain (1.38.7). Indra is the god of rain and as stated in the  Aitareya Brahmana, 'rain gives food' (2.5.41; pp. 106). This is elaborated upon in the Aitareya Aranyaka (Aranyaka 2, Adhyaya 3) which states "the seed of the gods is rain. The seed of rain is herbs. The seed of herbs is food". Additionally, in the Bhagavad Gita, Krishna states 'All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna' (3.14). Sama Veda. Samhita. The translator, R.T.H. Griffith, states in his introduction to the SamaVeda that it 'is made up of hymns, portions of hymns, and detached verses, taken mainly from the "RigVeda '. The above-quoted SamaVeda hymn, for example, is taken directly from RigVeda hymn 1.22. Pancavimsa Brahmana. The terms 'stoma' and 'saman' from the above-quoted Pancavimsa Brahmana refer to mantras and hymns, such from the SamaVeda. The Jaiminīya Brahmana has a similar verse (1.3.3.2; also of the SamaVeda) which omits Vishnu's strides but explains the Varavantiya saman as 'He who desired cattle should apply the Varavantiya Saman. Prajapati created the animals. Having been created they ran away from him. By means of the Varavantiya Saman he held them back. Because he held them back (avarayat") therefore the Varavantiya is  called the Varavantiya. The application of the Varavantiya as the agnistoma Saman is made in order that the animals remain present and do not run away'. In the Taittiriya Samhita 5.5.8 (Black YajurVeda) Varavantiya is also explained as 'Prajapati created Agni; he [Agni], [being] created, went away from him; him [Agni] he [Prajapati] checked ("avarayata") by the Varavantiya, and that is why the Varavantiya has its name. By the Cyaita he congealed him, and that is why the Cyaita has its name. In that he reverences, with the Varavantiya, he restrains him, and by the Cyaita he congeals him'. The  strides of Vishnu are thus referred to in regards to restraining animals from running away from sacrifices (often in rituals rice-cakes and other plant or milk-based foods would be symbolically sacrificed while the actual animals they represented would be left unharmed). This idea of being restrained by Vishnu Strides may be linked to Bali often being restrained or bound in the legend of Vamana. Yajur Veda. White YajurVeda: Vajasaneyi Samhita. In regards to the above quotation, Aiyangar states that long (i.e. including braided) hair indicates Munis, and shaven hair indicates 'an ascetic of the order of sannyasin'. Roy  argues that in 'the Satarudriya hymn of the Yajurveda [i.e. Vajasaneyi Samhita, Book 16, as quoted above], Rudra is referred to as "vamana". Rudra is said to preside over the asterism of Ardra and may, therefore, be understood to denote the star'. However, the terms 'thousand-eyed' (i.e. Purusha, see second account of Vamana in the Harivamsa, below), 'mountain-haunter' (e.g. RigVeda 1.154, above), and 'Sipivishta' given in the above-quote all also apply to Vishnu. In addition, the Shatapatha Brahmana (attached to the Vajasaneyi Samhita), relates the legend of Vishnu as a Dwarf, not Rudra /Shiva. Regardless, in the  Puranas there are legends of both Vishnu and Shiva incarnating as Brahmin-dwarfs, and the above-quoted hymn provides the essential ingredients: the Brahmin, the Dwarf, and the concept of growth. White YajurVeda: Shatapatha Brahmana. Muir states about this legend in the Shatapatha Brahmana that 'Vishnu is represented as a dwarf, and has having, under the form of sacrifice, conquered the whole earth... [this] contains the germ of the story of the Dwarf [i.e. Vamana] incarnation'. This legend is given in relation to the "Darsapûrnamâseshtî", or 'New and Full-moon Sacrifices'. The translator, Eggeling, states (footnote 59:1 of the given  link) that the above-quoted legend 'represents the "Purva-Parigraha", or first enclosing of the altar by a single line being drawn with the wooden sword [a sacrificial instrument called a "satasphyam"] on each of the three sides'. He also supposes (while admitting he cannot prove it) that the size of Vishnu may represent 'the sun-light, which, on shrinking to a dwarf's size in the evening, is the only means of preservation left to the gods'. This instruction, relating directly to the Vishnu strides mentioned in the RigVeda, is also given in relation to the "Darsapûrnamâseshtî", or  'New and Full-moon Sacrifices'. The three strides of Vishnu are not mentioned in direct relation to the legend of Vishnu as a dwarf. Instead, they are mentioned in regards to the performance of sacrifices to consecrate the sacrificial ground (e.g. to drive away the Rakashas or 'demons' and solidify their own power). This quote shows that 'Bali' is used refer to oblative portions or sacrificial offerings in ritual ceremonies such as the Agnihotra. In combination with 'Bali' being used to refer to taxes (see Taittiriya Brahmana, below), it therefore seems possible these meanings are linked with Bali being a  king that loved to perform sacrifices and give sacrificial offerings (e.g. such as three steps of land). Black YajurVeda: Taittiriya Samhita. As per the above quote from the Taittirya Samhita, the sacrificial fee for Vishnu is a dwarf-animal (also stated in 1.8.1 (ox), 1.8.8, and 1.8.17). As D.A. Soifer states, the 'series of connections inherent in all this seems to be as follows: Visnu's three steps regain the worlds - Vishnu as a dwarf takes the three steps - a dwarf animal is sacrificed to Visnu to gain the power of this three steps'. Black YajurVeda: Taittiriya Brahmana. This quote  shows that 'Bali' is used refer to taxes paid to the King. It seems possible that this is linked to the character of Bali being a king (of the Asuras) who - also consistent with the other meaning of 'sacrificial offerings or oblations' - loved to perform sacrifices and give sacrificial offerings (such as land requested by dwarf-Brahmins). Upanishads. Brihadaranyaka Upanishad. The Brihadaranyaka Upanishad is one of the Mukhya or Principal 108 Upanishads. From the last book of the Satapatha Brahmana (Kanva recension; this article cites the Madhyandina recension in the section above, which does not contain the Upanishad), it is  a treatise on Atman (Soul or Self), and has been commented upon by figures such as Adi Shankar and Madhvacharya. According to this Sruti scripture, the concept of the 'three words' does not just refer to physical reality (i.e. ground, atmosphere, and sky). It also has other - more mystical - meanings, including Speech, Mind, and Vital Force. As such, the legend of Vamana striding over the three worlds in two or three steps also may have more mystical meanings, and those provided by the Brihadaranyaka Upanishad seem to be consistent with established Vedic concepts such as Pancha Bhoota (the Hindu classical  elements). For example, it is stated by the above-quoted Upanishad that the first step on the earth also represents the organ of speech ('vac' or 'vak'). According to other authoritative - including Sruti sources - the first step, ground, and speech are all represented by Agni (God of Fire; fire-altars are key components of sacrifices): Itihasa (Epics). Mahabharat. The Mahabharat, ascribed to the sage Vyasa, is one of two epic poems (Itihasa) in the Hindu cannon. Most notably, of the 18 the books ("parvas") of the Mahabharata, the sixth (called the Bhishma Parva) is the Bhagavad Gita, containing the teachings  of Krishna (synonymous with Vishnu / Hari, as evidenced by the Mahabharat itself). The main account of Vamana is quoted above from chapter 270 of the third book, the Vana Parva, in its entirety. All other references cited are either brief mentions of this legend or supplementary information such as blessings that can be obtained in relation to Vamana. Notably, academics such as J. Melton and C. A. Jones state that 'Onam, an ancient rice harvest festival, is now tied to the story of King Mahabali as recounted in the epic Indian tale, the Mahabharat... Vishnu, impressed with Mahabali's devotion , granted him [Bali] the boon of being able to revisit his former subjects once a year'. However, no references were provided and no such account has been found in the Mahabharata (at least in the translation by K.M. Ganguli). Other notable details include: Harivamsa. First account. The first account consists of only one chapter (Bhavishya Parva: XXVII / 27). It begins with the Daitya Bali, having conquered Indra and the gods, conducting a Rajasuya sacrifice, officiated by Shukra and joined by 'many Brahmanas observant of ascetic vows and well read in the Vedas'. At this sacrifice Sarasvati (Lakshmi) appears and grants  Bali a boon. Vamana is then born, takes the three worlds away from Bali in three footsteps, and restores Indra to power while the 'Daityas entered into the nether region'. Bali gratifies the gods with an 'offering of ambrosia', and so 'was shorn of his sins and became immortal'. Second account. The second account of the legend of Vamana is very similar to the accounts in the Matsya Puran and Vamana Purana. As shown above in comparison to the Vamana Purana, there are even strong similarities in wording, despite being a different translation of different text by a different translator . It therefore seems likely that either all three texts share a common source, or that one is the origin of the others. The second - and main - account of Vamana consists of 7 chapters (Bhavishya Parva: XL-XLVI / 40–46). 'Kashyapa, the well-dressed son of Marichi, espoused two sisters of Prajapati, Diti and Aditi'. Aditi gives birth to the twelve classes of celestials / Adityas / Suras (e.g. 'Indra' is the name of a post or class of a god, not an individual), and Diti gives birth to the demons / Daityas / Asuras, including Hiranyakashipu, the great-grandfather of Bali. After Hiranyakashipu is destroyed  by the Narasimha incarnation, the noble Bali is crowned King of the Asuras (XL). Having defeated Indra and the Suras, Bali is congratulated by Lakshmi (XLI). The gods seek refuge with their mother, Aditi, at her Hermitage. She tells Indra 'yourself and all the immortals cannot slay Virochana's son, Bali. Only the thousand-headed Purusha is capable of slaying him and none else'. The gods and Aditi then approach Kasyapa, who agreeing with their desire to restore Indra's throne, takes them to the celestial abode of Brahmaloka to speak with Brahma. Brahma advises them to seek Vishnu , and they do so 'at the northern bank of the ocean of milk... Reaching that place called Amrita the Suras along with Kashyapa began to practice hard austerities for many years with a view to propitiate the thousand-eyed intelligent Yogin Narayana' (XLII). Vishnu, pleased with the austerities of the Gods, agrees to Kashyapa's request to be born as Indra's 'younger brother, ever enhancing the joy of thy kinsmen and as the son of myself and Aditi'. Back at the Hermitage 'filled with saints they [the gods] engaged in the study of the Vedas and awaited Aditi's  conception;. After a thousand years of pregnancy, Aditi, gives birth to Vamana, 'the protector of the gods and the destroyer of the Asuras' (XLIII). Praised and Eulogised by the gods, Vamana agrees to attend the horse sacrifice of Bali with the Rishi Vrihaspati, and while there 'will do what I think proper for regaining the three worlds'. At the sacrifice Vamana 'assumed the form of a boy, had smokey eyes, wore sacrificial thread well-polished, and deer-skin. He had an umbrella and staff in his hands. Although not aged he appeared like an old man'. Appearing to Bali, Vamana  'of wonderful speech, with reasons and arguments laid down in the Vedas, but not visible to any, described himself unto Bali as being identical with sacrifice'. Astonished, Bali asks about Vamana and what He wants (XLIV). After describing the details and merits of the Ashvamedha sacrifice, Vamana requests three steps of land before Bali is warned by Shukra 'do not promise him any gift... He is the Great Lord Hari. Having assumed the form of a dwarf through his Maya he has come here to impose on you for the well-being of the king of gods [Indra]'. Bali, pleased  that the Lord of Sacrifice has personally attended, rejects the protests of both Shukra and his grandfather Prahlada to gift three footsteps of land to Vamana, who then displays his Universal Form. Angry, the other Asuras approach Vamana 'like insects going to a fire' (XLV). Increasing His gigantic form, Vamana smashes 'all the sons of Diti with his palms and feet'. The Asura leaders are destroyed, the three worlds possessed 'with his three-foot steps' are given back to Indra, and Bali is pleased to be assigned 'the region under the earth called Sutala'. Bali is also conferred a boon  where he will benefit from the merits of things like improper sacrifices and vow-less studies, etc. Vishnu divides the world, and later Narada and Garuda discuss Vishnu with Bali, bound by celestial serpents (XLVI). Maha-Puranas. Agni Puran. The first brief account of the legend of Vamana in the Agni Purana, consisting of only 7 verses (or Slokas), has been quoted above in full. Notably, despite only being two paragraphs in length, it seems to contain all the fundamentals of the legend (i.e. more elaborate accounts consisting of several chapters still follow the same steps or formula): Other details  include: Bhagavata Puran. The main account of the legend of Vamana in the Bhagavata Puran is narrated by Sukadeva Gosvami to King Pariksit (canto 8, chapters 15–22). Given its similarity to legends provided in the Harivamsa, as well as the Matsya, Vamana, and Skanda Purunas, it seems this account either shares a common source, or more likely (on the assumption the Bhagavata was written later) was derived from at least one of these other accounts. Quotes given below in the chapter summaries are taken from the chapter introductions provided by the Bhaktivedanta Book Trust (BBT) for conciseness. After the Churning  Of The Ocean Of Milk (see Kurma), Bali was defeated and killed by the Devas led by Indra, but was brought back by Sukracarya, who becomes his preceptor (or acarya; 11). After performing the Visvajit-yajna, and rebuilding his strength, Bali travels to the city of Indrapuri with his army for another battle with Indra, while 'Brhaspati advised the demigods to leave the heavenly planets and keep themselves somewhere invisible... [Then Bali], in performing one hundred asvamedha-yajnas... enjoyed the opulences of the heavenly planets' (15). Aditi, to help her son Indra, performs penances to propitiate Vishnu, as taught by  Kasyapa (16). Krishna, 'being very pleased by the "payo-vrata" ceremony performed by Aditi... agreed to become her son' (17). After Vamana is born and assumes the form of a dwarf, the Jatakarma (birthday) and sacred thread ceremonies are performed. Vamana then visits the sacrificial arena [of Bali] on the northern side of the Narmada River, at the field known as Bhṛgukaccha, where brahmanas of the Bhrigu dynasty were performing yajnas... after washing the Lord's feet, Bali Maharaja immediately accepted the water from the Lord's feet on his head and felt that he and his predecessors had certainly  been glorified. Then Bali Maharaja inquired of Lord Vamanadeva's welfare and requested the Lord to ask him for money, jewels or anything He might desire' (18). Vamana praises Hiranyakasipu and Hiranyaksa before asking for three footsteps of land. However, Sukracarya knows the dwarf is Vishnu acting on behalf of Indra, and so forbids Bali to gift anything (19). As it 'is the duty of a householder to maintain the principles of religion... Bali Maharaja thought it improper to withdraw his promise... Lord Vamanadeva then immediately extended Himself into a universal body. By the mercy of Lord Vamanadeva, Bali Maharaja  could see that the Lord is all-pervading and that everything rests in His body... The Lord gradually covered the entire surface of the world, and by extending His body He covered the entire sky. With His hands He covered all directions, and with His second footstep He covered the entire upper planetary system. Therefore, there was no vacant place where He could take His third footstep' (20). Seeing Bali deprived of everything in two steps, angry demons attack Vamana, but are defeated and - on Bali's order - are banished to the netherworld. Bali is arrested and bound with the  rope of Varuna by Garuda, before Vishnu asks for the third step of land promised. However, as 'Lord Vishnu appreciated Bali Maharaja's determination and integrity, when Bali Maharaja was unable to fulfill his promise, Lord Vishnu ascertained that the place for him would be the planet Sutala, which is better than the planets of heaven' (21). Bali remembers the devotion of his grandfather, Prahlada, and so offers his head to Vishnu for the third step; pleased with this devotion, Krishna offers 'His disc to protect Bali Maharaja' and promises to remain with him as a doorkeeper (22). Other details  include: Brahma Puran. First account. Although the first account of the legend of Vamana in Brahma Puran is brief and otherwise entirely typical in nature, it is notable that 20 of the 28 verses focus on detailing the names and attributes of the Asuras that either attacked and/or were destroyed by Vamana. The remaining 8 verses (or slokas) relay the legend itself, whereby Vishnu adopts the dwarf-form of Vamana, attends 'the yajna of the powerful Bali', crushes the demons in His gigantic form, and returns control of the three worlds to Indra. Second account. The second account of the  legend of Vamana consists of an entire chapter (Gautami-Mahatmya: 4; 68 verses). Narrated by Brahma to Narada, it differs from the usual accounts insofar as the gods led by Indra are 'defeated' not in a literal battle, but rather by the good and noble qualities of the invincible Bali, under whose rule 'there were no enemies, no ailments, no anxieties in any way.. While Bali was ruling over the kingdom, none of these was seen even in dream, viz. famine, evil, denial of God, [or] wickedness'. Jealous and miserable, the gods seek refuge in Vishnu, who states Bali is  a devotee, 'cannot be conquered by Devas or Asuras', but can be bound 'by means of words with miraculous power' to return the kingdom to them. Vishnu enters the womb of Aditi and is born as the dwarf, Vamana. Assuming the form of a Brahmin, Vamana then attends the sacrifice of Bali 'singing Saman verses'. The preceptor of the demons, Sukra - a descendant of Bhrgu - warns Bali and his wife about Vamana, and Bali responds 'Blessed I am because the lord of sacrifices is coming to my house so unexpectedly'. Vamana requests three steps of land, this is granted  by Bali, and Vamana grows in size, covering all of existence in two steps, as quoted above. Pleased with Bali, Vamana offers a boon but Bali does not wish for anything. The three worlds are returned to Indra, and Bali and his family are sent to the netherworld. Brahmanda Puran. A brief account of the legend of Vamana is provided in the Brahmanda Puran (Part 3: 73.75-87). It is notable as one of the few accounts where Bali is neither forewarned nor aware of the true nature of Vamana, or the consequences for gifting a three footsteps of land . In addition, while Bali and other 'Asuras along with their sons and grandsons' are driven to Patala by Vamana, the 'cruel ones among them were [also] killed'. After the Devas, Danavas (including Bali), and human beings see the gigantic universal form of Vamana - containing the universe within it - the three worlds are bestowed back to the 'noble-souled' leader of the Devas, Indra. Other details include: Brahmavaivarta Puran. The legend of Vamana quoted above seems to be unique to the Brahmavaivarta Puran (Krsna-Janma-Khanda: Chapter 47). In this account, Visvakarma is employed by Indra to rebuild the city of  Amaravati after it is destroyed. A year later, with Indra still not satisfied and unable to return to his abode, Visvakarma seeks the help of Brahma. Brahma in turn seeks the help of Vishnu, who incarnates in the 'form of a Brahmana boy... He wore a serene smile on his face which was quite charming'. Indra becomes arrogant and haughty after being asked about the length of time Visvakarma must be engaged, so as quoted above, Vamana points out there have been innumerable Indras in innumerable universes. Countless thousands of ants appear, and Vamana states to Indra that every one  of them was previously enthroned as an Indra. He adds that all the ants had achieved their positions - high and low - because of their Karmas, alone. A sage called Lomasa arrives later, and asked why a patch of hair was missing from his chest, states that he loses a hair every time an Indra dies. He adds that there have been innumerable Brahmas, and that yet with 'the fall [death] of [a] Brahma, Vishnu winks but once'. Vamana - who turns out to be 'Shiva in the form of Vishnu' - and Lomasa disappear. Indra, looking at 'the whole scene like a  dream', is left more humbled and intelligent. Visvakarma is thus generously rewarded with riches for his work by Indra and sent back to his own abode. A more typical account of Vamana is also provided elsewhere in the Puran. Quoted below, it is given as one of a series of examples where Indra becomes arrogant and so has his pride shattered by Vishnu (Indra's pride and humbling is also the premise of other legends such as that of Kurma, the tortoise incarnation): Other details include: Garuda Puran. It seems that the legend of Vamana is only briefly mentioned in  the Garuda Puran, such as in the example quoted above. Other details include: Kurma Puran. In the Kurma Puran, there are two accounts of Vamana. First account. In the first account, following the part quoted above, Vamana covering all three worlds in three steps splits the cosmic egg, and the consequent flow of water rushing into it is 'termed by Brahma' as the Ganges. Vamana then tells Bali that he will be banished to the netherworld until merging with Him at the time of dissolution (i.e. at the end of the Kalpa, which lasts 1,000 Yugas in total). Vamana gives  the three worlds back to Indra before disappearing in front of everyone's eyes. In the nether world, the devotee Bali seeks instruction from his grandfather, Prahlada, to worship and seek refuge in Vishnu (16.46-69). Prahlada is also directly linked with the legend of Narasimha, the fourth (man-lion) incarnation of Vishnu, who killed Hiranyakashipu. Hiranyakashipu is the father of Prahlada, great-grandfather of Bali, and elder brother of Hiranyaksha. The latter was killed by Varaha, the third (boar) incarnation of Vishnu. Both Hiranyakashipu and Hiranyaksha themselves are the first of three incarnations of Jaya and Vijaya, the doorkeepers  of Vishnu cursed by the Four Kumaras. Second account. In a second and much briefer account, it is stated that in 'this Vaivasvata Manuvantra, Vishnu was born of Kasyapa and Aditi as Vamana. Winning the three worlds with his three steps, this high-souled lord gave in to Indra the triple world bereft of all obstacles... Since this entire world was entied by the high-souled Vamana, therefore he is called by all as Vishnu due to the root 'Vis' (to enter) involved herein' (49.33-36). Vaivasvata, also known as "Shraddhadeva Manu", is the current and seventh of fourteen total  Manus that rule the current Kalpa in succession. Vaivasvata is also directly linked with the legend of Matsya, the first (fish) incarnation of Vishnu, who rescued him from the deluge at the end of the reign of the sixth Manu, "Chakshusha". Linga Puran. In the Linga Puran, the legend of Vamana is only briefly mentioned, as quoted above. Other details include: Markandeya Puran. It seems that in the Markandeya Puran, the legend of Vamana is not mentioned. Matsya Puran. In the Matsya Puran, three chapters are dedicated to the legend of Vamana. It has elements and descriptions very similar to  that of the Vamana Puran in particular. In this account, Shaunaka tells Arjun that after Indra is vanquished by the Asuras, his mother, Aditi, 'the mother of the Devas began to practise rigid austerities... For one thousand years she worshipped Lord Krishna by living on air alone, and on seeing Her children oppressed by the [Asuras] she said to Herself that Her sons were born in vain'. Vishnu, pleased with the devotion of Aditi, agrees to her request to restore Indra to power and states 'I shall therefore be born of you through Kasyapa when I shall kill all the  demons' (CCXLIV / 244). After the demons lose their lustre, Bali enquiries from his grandfather and Devotee Of Vishnu, Prahlada, what the reason is. Meditating on Hari, Prahlada has a vision of Vamana and informs Bali, who initially scoffs but apologises after being cursed as 'indiscriminate, vicious and disrespectful'. Upon the birth of Vamana, 'all the Devas, even the Demons, men, earth, heaven, [and the] sky became peaceful', while Brahma prays and performs the appropriate birth ceremonies. Brahma gives Vamana a (Black) deerskin to wear, Vrihaspati the sacred thread, Marichi (Son Of Brahma) the Danda, Vasitha the Kamandala, Angira gives Kusa  grass and the Vedas, Pulaha the Aksasutra (Rosary Beads), and Pulastya the white raiment. As Vamana proceeds to the sacrifice of King Bali, the 'portion of the land on which Vamana put His feet in walking sank down and a deep hole appeared there and He made the whole world with all its mountains to oceans... quiver though He walked slowly' (CCXLV / 245). Bali enquires from his preceptor Shukra why his sacrifices are not being accepted by Agni, and is informed Vamana is coming to the sacrifice. Although realising that Vishnu cannot be refused, Bali is still considers it  'uncommon good fortune that the Lord, for whose sake various asceticism, gifts, sacrifices, etc., are performed' will accept his offering in person. Bali offers any riches or any amount of land Vamana chooses, but is requested to give only three steps. Upon agreement, Vamana 'spread His vast Form and He measured the earth in the twinkling of an eye', and spreading over the three worlds, 'killed the great Asuras for the benefit of the Devas'. Vamana gives the three worlds to Indra and the nether regions to Bali, with the promise that after 'Vaivasvata Manu [7th and current ruling Manu ] is succeeded by Savarni Manu, you will become Indra [i.e. King Of The Gods]'. Vamana also mentions that as Bali in 'ancient times' had worshipped Him most devoutly, he can go to live in Patala, 'abounding in excellent gardens, palaces, luxuriant flowers, lakes, rivers' etc. Vamana then vanishes (CCXLVI / 246). Other details include: Narada Puran. In the Narada Puran, the legend of Vamana is given in chapter eleven. The (anonymous) translator in footnote 12 to this chapter (p. 208) states that the 'gift of land has been highly praised as the most meritorious, from ancient times. Apararka quotes many verses  from the Visnudharmottara Puran, the Aditya Purana and Matsya Puran... and states that there is no gift comparable to the gift of land. Verses pertaining to land-grant are common not only in Puranas or Smrti works but are recorded on inscriptions and copper-plates of such grants all over India'. In this account, Vishnu visits and offers Aditi a boon, being pleased with her penances. Aditi requests that her sons, the Devas, be restored to power, but without 'any harm unto [the] Daityas, since they too are my sons' (i.e. via her sister and co-wife of Kasyapa, Diti ). Vishnu agrees, and promises to be born as her son, Vamana. Praised by Kasyapa upon His birth before taking 'leave of his mother and father, that Brahmana bachelor Vamana, went over to the great sacrifice of the supremely affluent Daitya [Bali], that was being performed'. Sukra warns Bali and advises him not to give anything to Vamana, but Bali refuses, stating 'O preceptor, you should not tender such advice which is contrary to the path of virtue. If Visnu himself partakes of oblations or gifts, what can be better than that?' Vamana arrives, is greeted by Bali in reverence, and  explains the virtues of gifting lands to Brahmanas with the story of Bhadramati before asking for 'a plot of land measuring three steps'. As Bali takes up a pitcher of water to offer the land, Sukra attempts to obstruct the flow of water to prevent the offering, but Vamana uses the tip of Kusa/Darbha grass to touch the spout of the pitcher and completes it. 'Vishnu, that Soul of the Universe began to grow in size till he reached the abode of Brahma', and taking three steps, pierces the crust of the Cosmic Egg. The water that flows in  and washes His feet 'thereby became pure and sanctified the world... It was served as resorted by the seven sages (The Ursa Major). Then it fell on the top of mount Meru' to become the Ganges. The three worlds are thus return to the Devas, Bali is given Rasatala 'along with all his Asuras', and Vamana goes to a 'forest for performing penance' (11). Other details include: Padma Puran. In the Padma Puran, two accounts of the legend of Vamana are given. First Account. The first is related by the sage Pulastya to Bhishma (Part 1: chapter 30), which took  place 'formerly in the Satya Yuga'. Similar to the legend of Vritra in the Bhagavata Puran, Baskali (i.e. Bali) conquers the gods led by Indra after attaining the boon of invincibility from Brahma, forcing them to ultimately seek Vishnu for refuge. Vishnu agrees to help, and Aditi (Wife Of Kasyapa) is pregnant for 1,000 divine years with the Vamana incarnation. It is noted that Aditi 'entertained a malicious design' to destroy the demons during her pregnancy. At 'the time as ordained, the god, the lord of lords (i.e. Visnu), kind to all beings, of pure and scanty hair, having the  beauty of the moon, the conch and the (sun-) rise, became (i.e. was born as) Aditi's son'. Vamana later travels with Indra to the city of Baskali to request three steps of land. To the amazement of Indra, in the city there 'was no religious merit, no lore, no architecture, no art that did not exist (i.e. that was not found)', and even the Vedas were being recited by 'virtuous demons'. Baskali himself 'was conversant with righteousness, was grateful, truth-speaking, and had his senses controlled'. Delighted, Baskali compares seeing Indra to sacrifices like the Agnistoma and Rajasuya. Indra  praises Baskali and requests three steps of land for the dwarf-brahmin to have a fire-sanctuary to make sacrifices. Baskali praises and surrenders to Vamana as Vishnu who 'has performed a hundred sacrifices endowed with excellent sacrificial fees', adding that Vishnu 'killed Vrtra Namuci' (a legend also related to the development of the Narasimha incarnation). Although advised by Sukra to gift nothing to Vamana or else face total destruction, Baskali considers himself lucky to be able to surrender to Vishnu and wants to give everything. Indra repeats that only three steps of land are requested, and 'Baskali then gave  (the piece of land measured by) three (foot-) steps to the dwarf, after (pouring) water (on his hand), saying 'Let Hari himself be pleased with me'. The first step of Vamana is on the sun, the second is on Dhruva (the polar star), and the third reaches outside the universe. Water rushing in through the crack in the edge of the universe caused by the tip of Vishnu's toe becomes the river Visnupadi (i.e. the Ganges), an auspicious and holy river. Vishnu offers Baskali a boon, and is requested only for increased devotion and a death at His hands  in order to enter the realm even 'inaccessible to the ascetics'. Vishnu agrees and promises to kill Baskali when they incarnate and battle as Varaha and Hiranyaksha, respectively. Otherwise, after being deposed, 'Baskali lived happily in the netherworld [while] Indra also protected the three worlds'. Second account and other details. The second account, narrated by Mahadeva (i.e. Shiva), is much shorter and more typical in nature. In this, Vamana is implored by the gods to visit the sacrifice of Bali to request the three worlds from him. Vamana, this time alone without Indra, is greeted and worshipped by Bali, explains  the merit of donating land, and requests three steps, which is granted despite the protests of Sukra. Vamana then 'abandoned his dwarfish form... extending up to fifty crores (of yojanas) he seized the earth along with the seas and mountains, along with the oceans, islands, gods, demons and human beings'. As Vishnu places his second and third steps, creating the sacred Ganges in the process, Bali is granted the ability to sees His universal 'Janardana-form' (similar to that witnessed by Arjun in the Bhagavad Gita). Other details include: Shiva Puran. It seems that the legend of Vamana is only  briefly mentioned in the Shiva Puran. The translator, J.L.Shastri, notes in the fourth part (page 1659, footnote 93) that 'Patala is called Balisadman - the abode of Bali. According to a legend God Vishnu in the form of a Brahman dwarf craved from Bali the boon of three steps of ground and having obtained it stepped over heaven and earth in two strides but then out of respect to Bali's devotion and his grandson Prahlada's virtues, he stopped short and left to him Patala, the nether region'. However, Prahlada is actually the grandfather of Bali (being the son of  Hiranyakashipu), not his grandson as incorrectly stated by Shastri. Other details include: Skanda Puran. Notably, this above-quoted incident is not mentioned in either of the two legends of Vamana given in the Skanda Puran. First account. In the first account (part 1, chapters 18–19), after being defeated by the Daityas (led by Bali), the shamed Suras (led by Indra) disguise themselves as different animals and go to the hermitage of Kasyapa and Aditi for refuge. Aditi wishes to help the Suras, so on the advice of Kasyapa, she performs the "Ekabhakta" rite for Vishnu for a year (details and  instructions are provided, including the most auspicious timings and star constellations). Pleased with Aditi's holy penance, Janardana (Vishnu), on 'the Dvadasi day which coincided with [the] Sravana constellation [appeared in] the form of a Brahmacarin (religious student). He was two-armed and had lotus-like eyes. He had the colour of the flower of Atasi (Hemp). He was adorned with a garland of sylvan flowers'. Pondering how to defeat the Daityas, Vamana first orders his gada (mace) to kill Bali, but it replies that this is impossible as Bali is 'a great Brahmanya (well-versed in the Vedas, friendly  and hospitable to Brahmanas)'. His discus and Sarnga bow give the same reply when ordered to kill Bali, too: 'Just as you are Brahmanya, O Vishnu, so is this great Daitya [called Bali] also'. Meanwhile, the Daityas conquer heaven (abandoned by the Suras) and install Bali on Indra's throne. Bali's previous life as a sinful gambler is recounted, before it is revealed Aditi completed her Vrata (vow) - upon which Vamana, 'Aditi's son in the form of a great religious student' appeared  - just before Bali's 100th Horse-Sacrifice. At the sacred thread ceremony performed by Kasyapa for  Vamana, Brahma gives the sacred thread, Soma gives the staff, the Earth gives two sandals, and Bhavani gives Alms. Also given a girdle and deer-hide by unknown parties, Vamana proceeds to Bali's next sacrifice. Although Bali is willing to give the Brahmin the whole earth, Vamana requests only three steps of land, before Sukra warns Bali that the religious student ('Batu') is Vishnu in disguise, and in relation to the Kurma incarnation, that Vishnu had previously incarnated as Mohini to take the Amrita away from the Daityas to give to the Suras (Chapter 18). In the next chapter , Bali states that he intends to give whatever is asked as 'Lord Hari, the soul of everyone has come here out of sympathy for me, in order to redeem me'. Sukra curses Bali for ignoring his advice and retreats to a Hermitage. There is no mention of Sukra attempting to block the offering or losing his eye. Vamana takes two steps, the first covering the earth and the second all existence; the water used by Brahma to wash the foot of Vishnu that took the second step produces the Ganges. Vamana returns to His original size, and through Garuda, admonishes  and binds Bali for only gifting two steps, not three as promised (since all existence had been covered in only two). Vindhyavali, Bali's wife, sees through this ruse and offers the heads of Bali, her son Bana, and herself for Vishnu to step on. Delighted, Vishnu releases Bali from his bonds, instructs Bali to rule in Sutala, and offers a Boon. Bali states 'I do not wish for anything except your lotus-like feet, O Lord'. Vishnu promises to be Bali's gatekeeper forever, and all 'the beggars and mendicants of the three worlds went to Bali. Visnu who  stood at the entrance to his abode, granted to them whatever they desired to get'. The account then ends with a eulogy to Shiva, by whose favour 'that Bali became thus' (i.e. happy and blessed; Chapter 19). Second account and other details. In the second account (part 12, chapter 63, verse 237 onward), after the request of the gods granted a boon by Vishnu, Vamana is born 'as the delighter of Aditi' some time later. At this time Bali was performing 'a hundred horse sacrifices with a desire to take away the kingdom of Indra'. Vamana, singing 'the Mantras of  all the four Vedas', arrives at Bali's sacrifice officiated by figures such as Kasyapa and Bhrgu. Announced by the doorkeepers, Vamana is taken by Bali to the centre of the hall, and asked His reason for coming as well as whatever He may desire. Vamana requests three steps of land. Bali offers much more, but Vamana repeats he wishes for three steps of land. Against the advice of Bhrgu (Sukra in the first account), this is granted by Bali, and 'Hari immediately occupied the cosmos. The entire region of [the] earth including mountains, forests and jungles was covered by  two and a half [footsteps]'. Having conquered the Asuras, Vamana gives the three worlds back to Satakratu (Indra) and returns to earth. The remainder of the chapter concerns the merits of the Vamana Tirtha (holy site) related to this legend. Other details include: Vamana Puran. There are two main accounts of the legend of Vamana in the Vamana Puran. At least 18 chapters relate directly to Vamana and events or characters relating to the legend. H.H. Wilson summarises the legend of Vamana in this Purana as 'the birth of Krishna as a dwarf, for the purpose of humiliating Bali by  fraud, as he was invincible by force. The story is told as usual; but the scene is laid at Kurukshetra'. This somewhat curt summation is fundamentally inaccurate and misleading since Bali is neither humiliated nor defrauded. As a general rule, Bali is a noble-souled and religious character fully aware of exactly who Vamana is and who knowingly grants three footsteps of land in spite of being warned of the consequences. This is the case in both accounts contained in the Vamana Purana, where far from being 'humiliated', Bali is installed as ruler of the netherworlds and is promised the  post of Indra (i.e. King of the gods). First account. The first account is remarkably similar to that of the Matsya Puran (see above), and consists of 9 chapters (Saromabatmya: 2-10). It begins with the coronation of Bali as the King after defeating Indra. Noble and religious, Bali is congratulated for his victory and blessed by Sri (2). Meanwhile, Indra returns to his mother, Aditi, who states Bali can only be defeated by Vishnu. Aditi and the gods go to Kasyapa, 'the creator of beings, the Supreme Master of the entire progeny' who then takes them to Brahmaloka, the  celestial abode of Brahma (3). Brahma informs the gods that the three worlds will be delivered by 'Him who is the Lord of all the worlds, the eternal master of the universe, and the First born they call the Primordial First Deity. Even the gods do not know who the Great One is'. From there the gods travel to 'the northern bank of the Ksiroda Ocean, in the northern direction, where the Creator of the universe is present... the region known as Amrta'. There, knowing 'Lord Narayana, the thousand-eyed god' could only be realised through spiritual union, practiced holy  vows and recited the Vedas for 1,000 years (4). Kasyapa also eulogises Vishnu by reciting many of His names, including 'Devadeva' ('God of gods') and 'Prasitara' ('the Eater of the oblation at the sacrifice') and states the importance of sacrifice (5). Narayana agrees to the request of Kasyapa to 'be born as the younger brother of Indra, the promoter of the happiness of the relatives, and the dear son of Aditi'. Returning to the Hermitage of Kasyapa, Aditi then performs penances for 10,000 years (6). Pleased with her penance Vishnu appears, agrees to Aditi's wish to restore her son  Indra to power, and becomes conceived in the womb (7). After the demons lose their lustre, Bali enquiries from his grandfather and Devotee Of Vishnu, Prahlada, what the reason is. Meditating on Hari, Prahlada has a vision of Vamana and informs Bali, who scoffs and is consequently cursed as for his disrespect towards 'the all-pervasive, supreme spirit' (8). Bali apologises, is forgiven by Prahlada, and accepts he will lose his kingdom as a result of the curse. Meanwhile, Vamana is born to Aditi after 10 months of pregnancy. Brahma performs the Jatakarma ceremony and other rites before gifting a  black deer skin, Brhaspati the sacred thread, Marici the Asadha staff, Vasistha a Kamandalu, Angiras a silken cloth, and so on. The dwarf then proceeds slowly to the sacrifice of Bali, His footsteps leaving hollows in the earth (9). Bali is warned by Sukra about the arrival of Vamana, and advised to refuse any request made. Bali responds that he could not refuse the Lord of Sacrifices even if he wanted to, and considers himself very fortunate the Lord is arriving to his Yajna personally. Bali offers Vamana 'a gift of anything that belongs to me' and Vishnu requests 'three  strides for a Fire Sanctuary [Altar]'. Bali agrees and as 'soon as water fell in his palm the Dwarf assumed non-dwarfish dimensions and showed instantly his form, comprehending all gods'. In three steps Vamana regains the three worlds which are returned to Indra, while Bali is promised to become Indra on 'the expiry of the Vaivasvata period' (i.e. end of the rule of the seventh Manu); until then, he is to rule in Sutala, 'crowded with hundreds of palaces and provided with comforts necessary for gods'. The remainder of the chapter concerns the importance of sacrifices, and the merits  achieved by Bali though improper practices of others, such as 'sacrifices performed without faith' (10). Second account. The second account - excluding chapters not directly related to the legend, such as Bali conquering the gods beforehand and the pilgrimage of Prahlada after cursing Bali - consists of at least 5 chapters (Saromabatmya: 50–51, 62, and 64–65). In this, Indra travels to Brahmaloka to confer with Brahma and Kasyapa, where he is told that he lost his Kingdom due to his sin of attempting to destroy the fetus of Diti (saved by Vishnu), another wife of Kasyapa and mother of the Daityas. Indra  performs penances, of which he tells his mother, Aditi. Aditi in turn performs penances, and pleased, Vishnu agrees to be born as her son (i.e. Vamana) to restore Indra to power (50). Similar the first account, Bali is warned about the birth of Vamana and cursed after failing to take the threat seriously, albeit this time by his grandfather Prahlada (not Sukra), who then goes on a pilgrimage (51). Vamana is born, and eulogised by Brahma who performs the Upanayana and Jatakarma ceremonies and others. Pulaha gives the sacred thread to Vamana, Pulastya two white garments, Agastya a deer skin , Bharadvaja a girdle, Marici a staff, Vasistha (son of Varuna) rosary beads, Angiras a broom of Kusa grass, King Raghu an umbrella, Nrga a pair of shoes, Brhaspati a water-jar, and so on. Vamana states 'I will go to Kuruksetra which confers great prosperity. There the sacred Asvamedha Sacrifice of the king of demons [Bali] is going on' (62). Sukra advises Bali not to give anything to Vamana. This advice is rejected by Bali, who relates the story of Nisakara 'the son of Kosakara, which took place on the Malaya Mountain in olden days'. It is similar to the  legend of Bharat, insofar as it concerns a person that that having remembered their previous births, pretended to be mentally-handicapped, and suffered mistreatment by others as a result, in order to 'no longer commit terrible sins with my mind, actions and speech' (64). Vamana arrives at the sacrifice of Bali and requests three steps of land. Bali offers much more but Vamana again repeats 'Give me three steps; I do ask for this much only'. Bali agrees, and just 'as the water (of the pitcher) fell on the hand (of Vishnu) he assumed a divine, multifarious, world-embracing form  for the purpose of pervading the three worlds'. In two steps, Vamana covers all existence and creates the Ganges. Vamana then tells Bali he must 'supply my (remaining) step or accept captivity'. Bali's son, Bana, sees through the ruse and points out Vishnu could traverse all of existence in a single step despite being in the small form of a dwarf. Vishnu responds that His three steps were also for the benefit of Bali, and to the King directly, says, 'O King, till my honorarium is paid, you go and live free from diseases in the subterranean region called  Sutala (good-surfaced) which is highly beneficial'. As in the first account, Vishnu also states that improper sacrifices will also benefit Bali while resident in the netherworld, in addition to other sacred rituals such as Dvara-pratipada. Then, 'having restored heaven to Indra, and enabling the gods to enjoy their shares in sacrifices, the omnipotent Lord of the universe disappeared' (65). Varaha Puran. In the Varaha Puran, it seems that the legend of Vamana is only briefly mentioned, as quoted above. Other details include: Vayu Puran. In the Vayu Puran, the legend of Vamana is briefly recounted in the second  part (36.74-85), an excerpt of which is quoted above. A simplified version of the legend (in comparison to many others), after Vamana takes back the three worlds from the Asuras, 'he forced them to retreat to the bottom of the nether-world along with their sons and grandsons. Namuci, Sambara and Prahlada (were among them). The cruel Danavas were killed'. Bali is also stated to have been 'bound with great nooses along with his kinsmen, friends, and followers'. The previous two incarnations of Vishnu prior to Vamana are stated to be Varaha and Narasimha. Notably, deviating from incarnations typically  listed, the fourth listed (occurring in the tenth Treta Yuga) is Dattatreya, the fifth (fifteenth Treta Yuga) is Mandhatr, the sixth (nineteenth Treta Yuga) is Parashurama, and the seventh (twenty-fourth Treta Yuga) is Ram. Other incarnations following Rama have not been listed here. Other details include: Vishnu Puran. It seems that the legend of Vamana is only briefly mentioned in the Vishnu Puran. According to the notes of the translator, H.H. Wilson, 'Fuller details occur in the Bhagavata Puran, Kurma, Matsya, and Vamana Puran'. However, it is stated in the above quotation that Vamana had a wife called Padma  or Kamala, an incarnation of His eternal consort Lakshmi. The only other mention of a wife is made in the Bhagavata Puran, whose name was Kirti (meaning 'Fame', see above). Festivals. Balipratipada. Balipratipada is an ancient festival observed during the five days of Diwali that amongst other things commemorates the Bali-Vamana legend. The legend signifies devotion, goodwill and generosity. Onam. In one version of the Vamana legend, when Mahabali offered himself for Vishnu's third step, it was an act of Mahabali's devotion. Vishnu granted him a boon. Mahabali chose to revisit earth, once every year, the lands  and people he previously ruled. This revisit marks the festival of Onam, as reminder of the virtuous rule and his humility in keeping his promise before Vishnu. According to Nanditha Krishna, a simpler form of this legend, one without Mahabali, is found in the "RigVeda" and the Vedic text "Shatapatha Brahmana" where a solar deity is described with powers of Vishnu. This story likely grew over time, and is in part allegorical, where "Bali" is a metaphor for thanksgiving offering after a bounty of rice harvest during monsoon, and "Vishnu" is the metaphor of the Kerala Sun and summer that  precedes the Onam. According to Roshen Dalal, the story of Mahabali is important to Onam in Kerala, but similar Mahabali legends are significant in the region of Balia in Uttar Pradesh, Bawan also in the same state, Bharuch in Gujarat, and Mahabaleshwar in Maharashtra. The story is significant not because Mahabali's rule ended, but it emphasizes the Hindu belief in cyclical nature of events, that no individual, no ruler and nothing lasts forever, except the virtues and self understanding that overcomes all sorrow. Iconography. Vamana iconography varies by region. Three icons are common, one shows his left foot raised  above his knee, the second shows his foot above his navel, and the third shows it raised above the forehead. These icons respectively symbolize the three worlds – netherworld, earth and heaven – Vamana covered as Trivikrama. Temples. The Vamana iconography and images are found in many Vaishnava temples. Some Vamana temples include: