Vaamana-Trivikrama,
the Dwarf and the Giant Avatar of Vishnu
(CVompilation
for a discourse by N.R. Srinivasan, Nashville, TN September2015)
Vamana is the fifth incarnation of Vishnu and the first
incarnation in Tretayuga. He is the first avatar to appear as a human,
although he does appear as a dwarf
Brahmin bachelor form. Puranas
also say that his consort was Padma or Kamala (synonym with Lakshmi ). Vaamana was born to Aditi and Kasyapa. He is the
last among twelve Vedic Gods of
Adityas. Vaamana is also the younger
brother of Indra also known as Upendra.
Srimad Bhagavata describes that Vishnu descended as the
Vaamana avatar to restore the authority of Indra over the heavens, as it had been taken over
autocratically by Mahabali a benevolent demon King. Bali was the great grandson of Hiranyakashipu,
the grand-son of Prahlada and son of Virochana.
Brahma felt without sacrifice (yajna) nothing can be achieved
in the created world. While he was thus meditating as to what to sacrifice,
ever obliging Vishnu offered himself as sacrificial material, and sacrificial
altar, the sacrificial post and the sacrificial ladle. Bhagavad Gita describes
the same as follows: Brahmaaarpanam Brahma havih Brahmaagnau
Brahmanaa hutam | Brahmhaiva tena gantavyam
Brahmakarma-samaadhinaa || [The ladle is Brahman; the oblation is Brahman; it is offered
by Brahman in the fire, which is Brahman;
Brahman alone he attains who sees Brahman in action. He was Yajna Purusha. As devas were always
engaged in Yajna. As yajan Purusha he was
confined to the altar.
Lord Vishnu as Vaamana is perhaps the most
celebrated God in Rigveda. We come across interesting stories of constant fight
between devas and Asuras even in Vedas.
We come across early reference to Vamana in Satapata Brahmana,
Taittareeya Samhita and Taiitaariya Brahmana of Vedas. Devas always had Vishnu
on their side as Yajna Purusha in
the form of Sacrifice (Yajna). Asuras
however wanted to limit Devas and let them have only as much of Earth as Vishnu
could lie upon and no more. Vishnu who then was seen as dwarf (Vaamana) was
laid by Devas in all three directions (in the form of Vedic altar) encompassing
the entire Earth as Vaamana assumed his gigantic form Trivikrama to the surmise
of Asuras. This sent Asuras (demons) to Netherworlds (Paataala).
They underestimated Vishnu’s Ashtasiddhi characteristics (eight powers of Lord
Vishnu) which included Anima (reducing once size to the extent of an atom) and
Mahima (expanding one’s body too infinitely to a large size). We feel to-day,
still to a large extent, the invisible presence of Devas on this Mother Earth though
we often hear of people of demonic nature disturbing the peace on Earth.
Motivated by this Vedic story of Vaamana, Puranas came out
with their own story making it more charismatic and appealing to the
religiously devoted.
Bali, the king of Asuras, became
unconscious when Indra (Rain God) attacked him and he was on the
verge to die. At that moment, Shukracharya (Guru of Demons) offered Sanjeevani
Buti (a lifesaving herb) to all the demons and saved them. Indra proud of his many victories became very complacent. He
forgot that his position and power was subject to meritorious conditions. He
even started questioning the authority of his half- brother Vishnu. After this miracle by Sukracharya King
Bali performed a strict penance and became more powerful than Devas. He drove
out Indra from his position in due course.
For this battle, Bali was supposed to perform
100 Yagnas (a spiritual activity). To protect gods from the fury of Demons,
Lord Vishnu embodied the form of Lord Vaamana. At the request of Aditi, mother of Indra, Lord Vishnu
incarnated as dwarf Vaamana, a young Brahmana boy. He was born to Aditi, wife of Saint Kashyap,
as Vaamana. Vaamana grew up and went to
see King Bali on the 100th day of Ashwamedh Yagna (a holy ritual).
Bali was very much loved by his subjects with full of
adoration as could be seen even today that people eagerly await his customary
annual visit to Kerala on Thiruonam Festival Day. He is worshiped along with
Lord Vishnu on this Day all over India.
But he too at that time got inflated by his ego after defeating Indra.
He had proudly self-declared himself as the king of three worlds and started
bossing over Devas. Bali at the same time was very charitable and
in his ego he proudly declared as the Lord of three worlds he could grant
anyone anything. When Vaamana was born
Bali was engaged in Asvamedah Yaaga in Bhrigu-kaccha on the banks of
Narmada. Vaamana visited Bali, when he
was in the midst of austerities. Lord Vishnu in his humble disguise asked Bali
for three feet of land as measured by him to which Bali could not refuse caught
in his charitable mood.
The Guru of the Asuras Lord Sukra somehow
got suspicious of this little boy asking for three feet of land. He suspected
that he was sent by Devas. So he warned Bali not to promise him the tiny land
he requested. Why would anybody need land of one’s three foot measurements? One
would need at least land of eight foot measurement of his, just to lie down on
his side!
If Bali poured the
water into Vamana’s hand, dharmic laws would not permit him to go back on his
words. So Sukra assuming a tiny form
entered Bali’s water pot and blocked its snout with his head. When water did
not come out of the Kamandalu (pot), Vaamana took a blade of dharba grass and
cleared the snout. In the process Sukra lost one of his eyes and Vaamana got
from him all full rights over the
land he could cover in three strides. In the blink of an eye Vaamana
by his Mahimaa power turned into the giant Urugaya. He lifted his left foot, stretched beyond the
abyss and his head rose beyond the clouds. The leg stretched beyond Svarga and
rested near Vaikuntha measuring the entire domain. The Gods washed the Lord’s feet with waters
of Ganga which was brought down to the world of human beings when Vaamana took
the second stride covering the entire earth. It was not difficult for the king to realize
who Vaamana was! When Vaamana asked for the place for the third stride Bali
with his bent head in humiliation and folded hands showed his head. He also praised him as Trivikrama-Victor of
three strides. Devas joined him in praising Him. Vaamana placed his foot on Bali’s head and
pushed him to the Nether worlds (Paataala). Visnhnu’s foot on Bali’s head
crushed his ego but good Lord granted him salvation and transformed him to
divine demon like his grand-father.
King Mahabali was a generous Raakshasa King who engaged in severe
austerities and penance and won the praise of the world. This praise, at one
time from his courtiers and others, led him to think of himself as the greatest
person in the world and developed ego in him. He believed that he can help anyone
and can donate whatever they ask. Even though he became benevolent, he became
pompous of his activities and forgot that the almighty is above him. Dharma
says that one should do his duty with all humility and helping others is the
duty of a king. Mahabali was a devoted worshiper of the Lord. His life’s story
is an ample example that the almighty, the Parabrahma is neutral and unbiased;
he only tries to balance nature. He showers his divine light to all,
irrespective of what they do. Good Lord recognized him as the King of all the
seven Netherworlds (Sutalam Paataalam
adhastaad vasudhaatalam). Pleased with his piety, Vishnu decreed
that he would be the Indra in the coming ages in Saavarnika Manvantara. As you
all know Indra is a title and not any specific name like Brahma. Hanuman will be the next Brahma. Each
Manvantra has its Prajaapati and Indra.
Knowing how kind he was to mankind and how they loved him as
a benevolent king He also declared: “Once a year after the rains, thou shalt
rise from Paataala. With you the bounty of earth shalt also rise!” Bali accepted it graciously. This customary annual home-coming of Bali
during harvest time is the time of festivity and merriment celebrated as
Thiru-Onam in Kerala like Diwali in rest of India, celebrating the home-coming
of Rama to Ayodhya after completing his banishment for fourteen
years.
We often find along with Vaamana and
Trivikrama, Prhlaada, Bali and his wife Vidyaavali as well as his preceptor
Sukracharya in the iconic assembly. Vaamana in his giant form is Trivikrama. In
worshiping Mahabali and his ancestor Prahlaada, Vaamana granted sovereignty of Paataala,
the netherworld to Bali. According
to some Puranas, Vaamana did not step into the netherworld, and instead gave
its rule to Bali.
Adhyatma
Ramayana mentions Vamana as the guard of the
gate of Bali's underworld realm Sutala and decided remain so forever. Surprisingly
Ramacharita Manas of Sant
Tulsidas also mentions that Vaamana, moved by the piety and
charity of King Bali, became the
"dwarpalaka" (gate-keeper) of Bali. Indeed Lord will go to any extent to please
his sincere devotees!
Vaamana Jayanti is celebrated with full vigor every year on Dwadasi
tithi of Shukla Paksha (Waxing moon period) of the Bhadrapada month. According
to the Hindu scriptures, it is believed that it is even more auspicious if Vaamana
Jayanti falls on the Sravana Nakshatra. On this day, devotees worship Lord
Vishnu with complete devotion, and the one who worships with a pure heart is
said to get freedom from all the sufferings and attain salvation.
On Vamana Jayanti, devotees worship Lord
Vishnu early in the morning with complete devotion. They offer curd
rice to please the God as it is considered auspicious. In the evening, devotees
listen to Vaamana Katha (mythological story) along with other devotees and
family members, after which Prasad (holy offering to God) is distributed. It is
believed that devotees should observe fast throughout the day and perform Puja
to please Lord Vaamana to fulfil their wishes.
Vamana Purana contains 200 Naamaavali of Lord Vaamana
which could be effectively employed to worship him on this day. Vaamana
Puraana is perhaps one of the smallest of Puranas but cover many
details in short form - Daksha Yajna, Prahlada Charitra
(covered in great detail in different parts of the Puraana), Andhakasura Vadha
by Shiva, Mahishasura Vadha by Devi Katyayani, Story of King Bali and Vamana
Avatar, Story of Saraswati River, Kurukshetra Mahatmya, Marriage of Uma/Shiva,
Birth of Lord Kartikeya, etc. Vaamaana purana also contains many rare hymns on
Vishnu and Shiva, three Papa Prashanamana stotras. It is interesting to note Vedavyasa ha sexclusively
focused on five Avatars among the Dasvataras in Puraanas--Matsya, Koorma,
Varaaha, Bhagavata Krishna and Vaamana. Narasimha though more popular than
Vaamana is not found among 18 Puraanas. Rama is celebrated i Itihassa.
Though Vaamana Puraana
is a Vaishnavite Puraana, the
equality of trinity is explained in no uncertain terms in many places in this
puraana - this is no surprise as all puraanas take the same stand regardless of
their color:
1. In Chapter 62, it is mentioned that Lord Shiva is seated in the heart of Lord Vishnu (the same message
comes in Brahma Vaivarta Purana too) - as explained by Lord Vasudeva to Sage
Pulastya. (mad dehe kim na pasyadhvam yogaschayam
pratishthitah). Later he showed Lord Siva in
Linga form in his heart at the insistence of Sage Pulastya.
2. In Chapter 67, Lord Nandi
is castigated by Lord Siva for seeing Lord Vishnu being different from Lord Siva
and he declares that Lord Narayana is his own form and he talks about Sadasiva
Rupa. He declares that Hari and Hara are one and the same. (yo .aham sa bhagavaan vishnuh vishnur yah so.aham avyayah | naavayor vai vishesho
.asti ekaa murtis tridhAa sthitaa - I am indeed is Lord
Vishnu and Vishnu is indeed me. There is no difference among the three of us).
So, it is as clear as a pikestaff that supposed
superiority/inferiority among the Trinity forms is nothing but the projection
of superiority/inferiority complex of egoistic mortals and orthodoxy.
But why so many Puranas if they are all the same is not
understandable?
Vaamana and Trivikrama are contained in the 24 forms of Vishnu
(chturvimsa moorti) mentioned in Pancharatra Doctrine (corresponding to 24 letters
of Gayatree mantra) and also included in Sandhyavandana ritual. It is also strange that Trivikrma comes first
followed by Vaamana and not the other way.
These are also linked to the two
letters of Gayatree Mantra. The legend says that as soon as the water of
promise from Bali’s hand fell on Vaaman’s hand Vaamana became Trivikrama (toye to patite haste vaamano-bhood avaamanah). We also come across several varieties of Vaamana in scriptures. There are six forms of
Vaamana as described in the sloka below.
Dadhivaamana Yajnesavaamanau
bhogavaamanah |
Baalakoe vaamanoe Viswaroopa anyoe
Balivaamanah ||
Each of these forms has its
own mantra and Dhyana sloka. Accordingly we also find several iconic displays
of Vaamana as well as Trivikrama. There are three varieties of Trivikrama forms:
1) where the left leg is lifted up and stretched out only to the
height of the knee of the right leg which is place firmly on the ground
signifying the measuring of the Earth; 2) Where the left leg is lifted up and
stretched out to the height of the navel to signify the occupation of
mid-region (antariksha) by the second step; and 3) where the left leg is raised to the height
of the forehead to signify the occupation of heavenly (Swarga) region.
Vaamana temples are located in
Kerala and Tamil Nadu. It is strange
temples are rarely found in the North except the one in Kajuraho. Though there
is no temple in Mahablaipuram, a city
named after Mahabali, there is a well-known image of Trivikrama: He is eight
armed, but what the hands carries are different from scriptural descriptions.
The weapons carried are sword and shield, bow and arrow, discus, conch and mace
while the eighth hand assumes the gesture of threat (Soochi mudra).
Mithrandapuram Vaamanamoorty and Thrikkakara temple in Thrissur and Cochin,
Keevaloor Vaamanaswami Temple in Mevello are located in Kerala. Ulagalanda Perumal Koil--in Kanchipuram,
Singanallur and Tirukkoyilur, Keevaloor Sri Vaamanaswami Temple and Kodilil Sri
Vamanamoorthy Temple in Kumbidi are the popular temples in Tamil Nadu. Yet they
are not as many as for Rama, Krishna or Narasimha Avatar and are also not as
popular.
Some traditions also worship Vaamana as
an avatar of Ganesh. Vaamana is also mentioned in other scriptures: Jainism describes Vamana in its scriptures. Dressed up
as a tiny Brahman, Vaaman went to the house of the evil Raja while he performed
a pooja. Near the end of worship, the performer had to give something
(dakshina) to all those present. He asked the dwarf what he wished, and Vaamana
replied that he wanted three feet of land. The King consented. Vaamana then grew so large that one foot
covered the planet, another the heavens, and so there was no -where to place
the third. The evil king then realized his mistake, and in shame bowed his head
to Vaamana and took Jain Shravak Vratas from the Vaamana.
Vaamana is mentioned in the Guru Granth Sahib, the sacred text of Sikhism. “Satjugi tai manio Chhalio bali bavan bhaio” --In Satyayuga, you sported as the
dwarf incarnation, and fooled Bali. On page 1390 of the Guru Granth Sahib,
Vamana is mentioned as the "enticer" of Baliraja.
Why did Vaamana assume the form of a
dwarf? Hindi philosophy teaches us even God had to resort to the dwarf’s form
in all its simplicity while choosing the position of mendicant and resort
to begging. It also showed the greatest power of
spirituality over the mighty power of sword. A true Brahmin (follower of
Brahman) can conquer the three worlds by spiritual power. Sage Viswamitra too
learnt it the hard way and earned his title of Brahma Rishi as you all know! Mahaabali
symbolizes ego
(ahankara), the three feet symbolizes the three planes of existence
Jaagriti, Svapna ans Sushupti. The final
step of Lord on his head gave hope to Bali to elevate himself from all three states
and attain Moksha. It also represents three Gunas. Paataala represeting
Taamasa, Earth Rajasa and Svarga Sattva.
His leg stretched beyond Svarga and stopped at Vaikuntha. One has to transcend
these three gunas to become Gunaateeta to attain liberation. Ego affects even
Great Rishis. When the four rishis headed by Sanatkumara went to see Lord they
were stopped at the sixth step by the Dwarapalakas Jaya and Vijaya. Instead of
praying to Vishnu to cross the sixth step and reach the abode of Vishnu they
used their ego and cursed the gate-keepers to be born as demons. Vishnu smilingly came down to sixth step himself and apologized. These poor Rishis
little did realize that they were not allowed to transcend seventh step because
of their ego and join Vishnu in Vaikuntha.
Puranas say that there are seven steps to Vaikuntha. Good lord goes to any extent to please his
devotee (bhakta). He willingly became his gatekeeper in Paataala as one story
goes. The Veda mantra “anoraneeyaan
mahatomaheeyaan” (dwarf yet giant) aptly describes him as he is none other than Brahman. His
avatar also demonstrates he is Brahman for he never stopped growing into three
worlds and beyond. The word Brahman
means that which grows great
Tamil Saint Aandal (Azhwar) sings the glory of Vaamana
Tamil Saint Aandal (Azhwar) sings the glory of Vaamana
The
famous Tamil Saint Aandal who is worshiped as Incarnation of Bhoodevi glorified
Vaamana Avatara in verses 3 and 24 of her famous composition Tiruppavai. In verse
3 Aandal speaks about the results obtained after observing the act of
Sharanagati (submission). The fruits are basically two -fold: First one being
the eternal bliss of moksha. Attaining
divine communion with Lord Krishna is a unique achievement for girls of Aayarpadi
alone. The other fruits experienced by all the folks of Aayarpadi are a good
harvest due to good rains and lots of food, cattle and wealth. Having sung Lord
of Vaikuntha in the first verse, she then moves on in the second
verse to sing the lord of Milky Ocean in
His Yoganidra, who has come down for a while from Srivaikuntha to hear to the pleads of His subjects and to
protect them. From there, Aandal embarks on singing the third verse on Vaamana,
who lived on this Earth amongst us during His incarnation--“Ongi ulagalanda
Uttaman perppadi” May we sing the glory of the Great Lord who as a giant
measured the worlds.
Mahabali
ruled over all the worlds that belonged to the Devas. The Devas prayed to the
Lord to free their worlds from the hands of Mahabali. Though Mahabali had
occupied the property of others, He still was a very pious man and lived like a
sage. Due to this, Suipreme Being did not wish to kill him to free the lands of
Devas. Mahabali once performed a Yajna and gave lots of gifts in charity to
many pious people who had come there. Parabrahman, Supreme Being having known
this incarnated as the son of Kasyapa Rishi and attended the Yajna (sacrifice)
of Mahabali as a small boy and asked him to give three feet of land as charity. Though Sukracharya tried to prevent Mahabali
from giving this charity, Mahabali was so pleased knowing that Parabrahman
Himself is asking for something from him and said, “You are given the land you
asked for”. Vaamana then grew as Trivikrama and measured the whole
earth with one step and the entire sky with the second step; finding no place
for the third step, Mahabali with folded hands requested the Lord to place His
foot on his head and gave away all the land of the Devas he was ruling over. Aandal
then says: In this way, just like the way He protected the Devas, Lords shall unfailingly
protect us, who, (after bathing in the holy river) submit
to Sharanagathi (surrender) at His lotus feet. So let us sing the divine
glories of Uththaman (the Gracious), the Lord who protects others at His own
expense. Singing the names of Kesavan is capable of giving more fruits of
benefit than by worshipping Him. Just
like how the subjects of Ayodhya attained great benefits in this world and in
the higher worlds by singing Rama Rama Rama, let us do so and attain the same
bliss”.
The 24th
verse begins with the line “anru iv ulagam aLandaay
adi poetry”–
You incarnated as Vamana and later took the gigantic form of Trivikrama,
measuring all the celestial worlds and sanctifying them all with the sacred
waters from your lotus feet and consecrated them with the shadow of your lotus
feet. With the second measure you placed your foot on the crowns of one and all
without any bias relieving them off their sins. You thus upheld your inherent
virtue of graciousness by associating yourself equally well, with the high as
well as the low ones. Having made the Lord take strides with such great sacred
foot the Gopis (milk-maids) deemed this to be a transgression and sought
forgiveness from the Lord and sung him a song of Long live (Pallandu). The Gopis said with delight, “Oh Lord! You had
once walked into the sacrificial arena displaying the beauty of your stride and
had reclaimed the worlds from Bali in the name of generous offerings. Today, by
bestowing on us the vision of the same exquisite gait, you have reclaimed us all,
who had withered in your separation. That day, Indra got back his lost kingdom
from you. The subjects won the association of your lotus feet on their heads.
But today, we have won you!”
-- Rendering by his holiness Srimad Andavan of SriRangam)
SOME RARE SLOKAS ON VAAMANA
VAAMANA
Athaatah
sampravakshyaami vaamanasya subhaan-manoon |
Manvantaram
tapatyekam suresam baadhate param || 1 ||
Punardadaati
haraye trailokyam sa balirnripah |
Ekam
manvantaram sakrah svayamevaa –bhavad-balih |
Evam
shadvaamanah kalpe teshaam mantraan vadaamyaham ||2 ||
THE SIX FORMS OF VAMANA
Dadhivaamana yajnesavaamanau
bhogavaamanah |
Baalako
vaamanoe viswaroopoe anyoe balivaamanah ||
I. Dadhivaamana
Mantra:
Om
namoe vishnave surapataye mahaabalaaya Namah |
The Rishi of this 18 lettered mantra
is Indu, the Chhandas Viraat and The Devataa Dadhi-Vaamana.
Dhyaana:
Muktaagauram
navamanilasad bhooshanam chandrasamstham |
Bhringaakaarairalanikaraih
shoebhivaktraaravindam |
Hastaagraabhyaam
kanakakalasam suddhatoyaabhipoornam |
Dadhyaannadhyam
kanakachashakam dhaarayantam bhajaamah ||
Another Mantra:
Om
namoe bhagavate dadhivaamanaaya sarvabhootaatmane vaasudevaaya
sarvaaatma-samyoga-padmapeethaatmane namah ||
II.
TRIVIKRAMA-VAAMANA (VISVA-ROOPA)
The
mantra is 24 lettered:
Om
namoe bhagavate bhoorbhuvah suvah vyaapakaaya trivikramaaya ||
Munayoe
vaalakhilyah syuschhandoe gaayatrameeritam |
Devataa
viswaroopoe ayam trivikrama udaahritah ||
The
Rishis are the Vaalakhilyas, the Chhndas is Gaayatree and the Devataa
Visvaroopa-Trivikrama.
Dhyaana sloka:
Dakshaanghri
vyaapta paataalam vaamaanghrivyaapta bhootalam dakshinam punarutthaaya
svargvyaaptikaram harim | abhayam vaamahastena kurvantam cha suresvaram
gangaughadhautapaadaabjam dhaayedbrahmaadikastutam ||
Om
namoe bhagavate vishnave mahaabalaaya swaaha ||
III. BHOGA-VAAMANA
Mantra:
Om
namoe bhagavatae vishnavae mahaabalaaya swaahaa ||
Kapila is
the Rishi; Gayatree is the Chhandas and Bhoga-vaamana is the Devataa
Dhyaana Sloka:
Neelavarnaschaturbahuh
sankhachakragadhaabjadhrik |
Sarvaan
bhoegaan dadaatyeshaa bhaktaanaam bkhogavardhanah ||
IV. YAJNESWARA VAAMANA
Om
kleem sreem tham namoe bhagavatae vishnavae
surapatayae mahaabalaaya namah ||
The Rishi
is Nala-Koobara. The Chhandas is Ati-jagaati. The Devataa is Yajmesvara-Vaamana
Dhyaana sloka:
Muktaagauram
navamanilasad bhooshanam chandrasamstham |
bhringaakaarairalakanikaraih
soebhivaktraaravindam |
hastaabjaabhyaam
kanakakalasam suddhatoyabhipoornam |
dadhyaannadhyam
kanakachashakam dhaarayantam namaami ||
V. VISVA-VAAMANA
Mantra:
Namoe
maayaabaalaka vishnavae mahaabalaaya swaahaa ||
Brahma is
the Rishi. Gaayatree is the Chhandas. Maayaa-baalaka-vaamana is the Devataa.
Dhyaana:
Peetaambaroettareeyoe
asau maunjeeekaupeenadhrik harih |
kamandalum
cha dadhyannam chhatram karae dadham |
yajnoepaveetatattvangoe
dhyaatavyoe vaamanah sadaa ||
Sri
Vamana Dwishati Namavali - Vamana Puranam
The
following contains a few Dhyana Shlokas of Lord Vamana/Trivikrama (taken from a
manuscript published by Tanjore Saraswati Mahal) and 200 names of Lord Vamana
converted from Sri Vamana Stuti in Vamana Purana and Chapter 92.
|| śrīvāmana dviśatī - nāmāvaliḥ ||
Sri Vaamana Dwishati Namavali - Vaamana Puranam
The following contains a few Dhyana Shlokas of Lord
Vamana/Trivikrama (taken
from
a manuscript published by Tanjore Saraswati Mahal) and 200 names of Lord
Vamana
converted from Sri
Vamana Stuti in
Vamana Purana and Chapter 92.
|| śrīdadhivāmanamūrti dhyānam ||
muktāgauraṁ
navamaṇi vilasad bhūṣaṇaṁ candra-saṁstham |
bhṛṅgākārair alaka nikaraiś śobhi vaktrā'ravindam |
hastābjābhyāṁ
kanaka kalaśaṁ
śuddha toyābhipūrṇam |
dadhyannāḍhyaṁ
kanaka caṣakaṁ
dhārayantaṁ bhajāmaḥ
||
|| śrībhogavāmanamūrti dhyānam ||
nīlavarṇaḥ
caturbāhuḥ
śaṅkha-cakra-gadābja-dhṛk |
sarvān bhogān dadātyeṣa bhaktānāṁ bhoga-vardhanaḥ ||
|| śrīviśvavāmanamūrti dhyānam ||
pītāmbarottarīyo'sau mauñjī kaupīnadhṛk hariḥ |
kamaṇḍaluṁ
ca dadhyannaṁ daṇḍaṁ
chatraṁ kare dadhat |
yajñopavīta tattvāṅgo dhyātavyo vāmanas sadā ||
|| śrītrivikrama dhyānam ||
brahmāṇḍa pṛthvī
gata pāda paṅkajaṁ
vāmāṅghriṇā
'' krānta nabho 'vakāśam |
tṛtīya pādāṅgita daitya mastakaṁ
trivikramaṁ
taṁ śaraṇam prapadye ||
|| śrīvāmana dviśatī - nāmāvaliḥ ||
Om devādhidevāya namaḥ | vāsudevāya | ekaśṛṅgāya | bahurūpāya | vṛṣākapaye
| bhūta-bhāvanāya | surā'sura-vṛṣāya | surā'sura-mathanāya | pītavāsase | śrīnivāsāya
| asura-nirmitāntāya | amita-nirmitāya | kapilāya | mahākapilāya | viṣvaksenāya |
nārāyaṇāya | dhruva-dhvajāya | satya-dhvajāya | khaḍga-dhvajāya | tāla-dhvajāya
namaḥ
|| 20 ||
Om vaikuṇṭhāya namaḥ | puruṣottamāya | vareṇyāya | viṣṇave | aparājitāya |
jayāya | jayantāya | vijayāya | kṛtāvartāya | mahādevāya | anāde | anantāya | ādyantamadhya-
nidhanāya | purañjayāya | dhanañjayāya | śuciśravāya | pṛśni-garbhāya |
kamala-garbhāya namaḥ || 40 ||
Om kamalāyatākṣāya namaḥ | śrīpataye | viṣṇumūlāya | mūlādhivāsāya |
dharmādhivāsāya | dharmavāsāya | dharmādhyakṣāya | prajādhyakṣāya |
gadādharāya | śrīdharāya | śrutidharāya | vanamālādharāya | lakṣmīdharāya |
dharaṇīdharāya | padmanābhāya | viriñcaye | ārṣṭiṣeṇāya | mahāsenāya |
senādhyakṣāya | puruṣṭutāya namaḥ || 60 ||
Om bahukalpāya namaḥ | mahākalpāya | kalpanāmukhāya | aniruddhāya |
sarvagāya | sarvātmane | dvādaśātmakāya | sūryātmakāya | somātmakāya |
kālātmakāya | vyomātmakāya | bhūtātmakāya | rasātmakāya | paramātmane |
sanātanāya | muñjakeśāya | harikeśāya | guḍākeśāya | keśvāya | nīlāya namaḥ || 80 ||
Om sūkṣmāya namaḥ | sthūlāya | pītāya | raktāya | śvetāya | śvetādhivāsāya |
raktāmbara-priyāya | prītikarāya | prītivāsāya | haṁsāya | nīlavāsāya | sīra-dhvajāya |
sarva-lokādhivāsāya | kuśeśayāya | adhokṣajāya | govindāya | janārdanāya |
madhusūdanāya | vāmanāya | sahasraśīrṣāya namaḥ || 100 ||
Om sahasra-dṛśe namaḥ | sahasrapādāya | kamalāya | mahāpuruṣāya |
sahasrabāhave | sahasramūrtaye | sahasravadanāya | viśvadeveśāya | viśvabhuve |
viśvātmakāya | viśvarūpāya | viśva-sambhavāya | viśvātmakāya | puṣpahāsāya |
mahāhāsāya | paramāya | omkārāya | vaṣaṭkārāya | svāhākārāya | vauṣaṭkārāya
namaḥ
|| 120 ||
Om svadhākārāya namaḥ | vedamayāya | tīrthamayāya | yajamānamayāya |
yajñamayāya | sarva-dhātre | yajña-bhoktre | śukra-dhātre | bhūrdāya | bhuvardāya
| svardāya | svarṇadāya | godāya | amṛtadāya | brahmādaye | brahmamayāya |
yajñāya | vedakāmāya | vedyāya | yajñadhārāya namaḥ || 140 ||
Om mahāmīnāya namaḥ | mahāsenāya | mahāśirāya | nṛkesariṇe | hotāya |
homyāya | havyāya | hūyamānāya | hayamedhāya | potāya | pāvayitāya | pūtāya |
pūjyāya | dātre | hanyamānāya | hriyamāṇāya | hartre | nītaye | netaye | agryāya |
viśvadhāmne | śubhāṇḍāya | dhruvāya | āraṇeyāya | dhyānāya | dhyeyāya |
śreyāya | jñānāya | yaṣṭre | dānāya namaḥ || 160 ||
Om bhūmāya | īkṣyāya | brahmaṇe | hotāya | udgātāya | gatimatāṁ-gataye |
jñānīnāṁ-jñānāya | yogīnāṁ-yogāya | mokṣa-gāmināṁ-mokṣāya | śrīmatāṁ-śriyāya
| guhyāya | pātre | paramāya | somāya | sūryāya | dīkṣāya | dakṣiṇāya | narāya |
trinayanāya namaḥ || 180 ||
Om mahānayanāya | āditya-prabhavāya | surottamāya | śucaye | śukrāya |
nabhase | nabhasyase | īṣāya | ūrjāya | sahāya | sahasyāya | tapase | tapasyāya |
madhvine | mādhavāya | kālāya | saṅkramāya | vikramāya | parākramāya | aśvagrīvāya
namaḥ
|| 200 ||
Om mahāmedhāya namaḥ | śaṅkarāya | harīśvarāya | śambhave | brahmeśāya |
sūryāya | mitrāvaruṇāya | prāgvaṁśakāyāya | bhūtādaye | mahābhūtāya | ūrdhvakarmaṇe
| kartre | sarva-pāpa-vimocanāya | trivikramāya namaḥ || 214 ||
|| iti śrīvāmana dviśatī nāmāvaliḥ sampūrṇam ||
BIBLIOGRAPHY
1) Ramachandra Rao S.K.,
Vishnu Kosha, Kalpatharu Research Academy, Shankarmutt, Bangalore, India.
2) Devdutt Pattanaik,
Vishnu, Vakila, Feffer and Simons,
Mumbai, India.
3) Swami Harshananda, Hindu Gods and Goddesses, Ramakrishna Math, Chennai, India.
4) Shrikant Prasoon,
Indian Scriptures, Pustak Mahal, Delhi,
India.
5) Wikipedia and other
Internet Sources
6) Muralidharan Iyengar,
K., Singapore, Private Communication.
7) Swami Virewarananda,
Srimad Bhagavad Gita, Ramakrishna math, Chennai, India
[This discourse material is a compilation from the reference above as well as other sources for a prepared
lecture for delivering at Vedanta Class of Sri Ganesha Temple which is
gratefully acknowledged. I do not claim anything as original though I have
included my explanations and comments elaborately suitably editing. Anybody is
free to download partly or fully this discourse, modify and redistribute this
as well as other discourses from the
blog Hindu Reflections <nrsrini.blogspot.com> for spreading the wisdom of
Vedas and scriptures further. These lectures are
posted on the blog for the benefit of those who are not able to attend
my lectures personally due to personal reasons or due to not living in
Nashville or able to go through the various sources as I have done. ]