Wednesday, September 23, 2015


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

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)


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 ||
 Dadhivaamana yajnesavaamanau  bhogavaamanah |
Baalako vaamanoe viswaroopoe anyoe balivaamanah ||
I. Dadhivaamana
Om namoe vishnave  surapataye mahaabalaaya Namah |
The Rishi of this 18 lettered mantra is Indu, the Chhandas Viraat and The Devataa Dadhi-Vaamana.
 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 ||

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  ||
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 ||
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 ||

Namoe maayaabaalaka vishnavae mahaabalaaya swaahaa ||
Brahma is the Rishi. Gaayatree is the Chhandas. Maayaa-baalaka-vaamana is the Devataa.
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 - nāmāvali||

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 ||

muktāgauranavamai vilasad bhūṣaacandra-sastham |
bhṛṅgākārair alaka nikaraiś śobhi vaktrā'ravindam |
hastābjābhyāṁ kanaka kalaśaṁ śuddha toyābhipūram |
dadhyannāḍhyakanaka caakadhārayantabhajāma||

|| śrībhogavāmanamūrti dhyānam ||

nīlavaracaturbāhuḥ śakha-cakra-gadābja-dhk |
sarvān bhogān dadātyea bhaktānāṁ bhoga-vardhana||

|| śrīviśvavāmanamūrti dhyānam ||

pītāmbarottarīyo'sau mauñjī kaupīnadhk hari|
kamaṇḍaluca dadhyannadaṇḍachatrakare dadhat |
yajñopavīta tattvāṅgo dhyātavyo vāmanas sadā ||

|| śrītrivikrama dhyānam ||

brahmāṇḍa pthvī gata pāda pakaja
vāmāṅghriṇā '' krānta nabho 'vakāśam |
ttīya pādāṅgita daitya mastaka
trivikramataṁ śaraam prapadye ||

|| śrīvāmana dviśatī - nāmāvali||

Om devādhidevāya nama| vāsudevāya | ekaśṛṅgāya | bahurūpāya | vṛṣākapaye
| bhūta-bhāvanāya | surā'sura-vṛṣāya | surā'sura-mathanāya | pītavāsase | śrīnivāsāya
| asura-nirmitāntāya | amita-nirmitāya | kapilāya | mahākapilāya | vivaksenāya |
nārāyaṇāya | dhruva-dhvajāya | satya-dhvajāya | khaga-dhvajāya | tāla-dhvajāya
nama|| 20 ||

Om vaikuṇṭhāya nama| puruottamāya | vareyāya | viṣṇave | aparājitāya |
jayāya | jayantāya | vijayāya | ktāvartāya | mahādevāya | anāde | anantāya | ādyantamadhya-
nidhanāya | purañjayāya | dhanañjayāya | śuciśravāya | pṛśni-garbhāya |
kamala-garbhāya nama|| 40 ||

Om kamalāyatākṣāya nama| śrīpataye | viṣṇumūlāya | mūlādhivāsāya |
dharmādhivāsāya | dharmavāsāya | dharmādhyakṣāya | prajādhyakṣāya |
gadādharāya | śrīdharāya | śrutidharāya | vanamālādharāya | lakmīdharāya |
dharaṇīdharāya | padmanābhāya | viriñcaye | ārṣṭieṇāya | mahāsenāya |
senādhyakṣāya | puruṣṭutāya nama|| 60 ||

Om bahukalpāya nama| mahākalpāya | kalpanāmukhāya | aniruddhāya |
sarvagāya | sarvātmane | dvādaśātmakāya | sūryātmakāya | somātmakāya |
kālātmakāya | vyomātmakāya | bhūtātmakāya | rasātmakāya | paramātmane |
sanātanāya | muñjakeśāya | harikeśāya | guḍākeśāya | keśvāya | nīlāya nama|| 80 ||

Om sūkmāya nama| sthūlāya | pītāya | raktāya | śvetāya | śvetādhivāsāya |
raktāmbara-priyāya | prītikarāya | prītivāsāya | hasāya | nīlavāsāya | sīra-dhvajāya |
sarva-lokādhivāsāya | kuśeśayāya | adhokajāya | govindāya | janārdanāya |
madhusūdanāya | vāmanāya | sahasraśīrṣāya nama|| 100 ||

Om sahasra-dṛśe nama| sahasrapādāya | kamalāya | mahāpuruṣāya |
sahasrabāhave | sahasramūrtaye | sahasravadanāya | viśvadeveśāya | viśvabhuve |
viśvātmakāya | viśvarūpāya | viśva-sambhavāya | viśvātmakāya | pupahāsāya |
mahāhāsāya | paramāya | omkārāya | vaakārāya | svāhākārāya | vauakārāya
nama|| 120 ||

Om svadhākārāya nama| vedamayāya | tīrthamayāya | yajamānamayāya |
yajñamayāya | sarva-dhātre | yajña-bhoktre | śukra-dhātre | bhūrdāya | bhuvardāya
| svardāya | svaradāya | godāya | amtadāya | brahmādaye | brahmamayāya |
yajñāya | vedakāmāya | vedyāya | yajñadhārāya nama|| 140 ||

Om mahāmīnāya nama| mahāsenāya | mahāśirāya | nkesarie | hotāya |
homyāya | havyāya | hūyamānāya | hayamedhāya | potāya | pāvayitāya | pūtāya |
pūjyāya | dātre | hanyamānāya | hriyamāṇāya | hartre | nītaye | netaye | agryāya |
viśvadhāmne | śubhāṇḍāya | dhruvāya | āraeyāya | dhyānāya | dhyeyāya |
śreyāya | jñānāya | yaṣṭre | dānāya nama|| 160 ||

Om bhūmāya | īkyāya | brahmae | hotāya | udgātāya | gatimatāṁ-gataye |
ānīnāṁ-jñānāya | yogīnāṁ-yogāya | moka-gāmināṁ-mokṣāya | śrīmatāṁ-śriyāya
| guhyāya | pātre | paramāya | somāya | sūryāya | dīkṣāya | dakiṇāya | narāya |
trinayanāya nama|| 180 ||

Om mahānayanāya | āditya-prabhavāya | surottamāya | śucaye | śukrāya |
nabhase | nabhasyase | īṣāya | ūrjāya | sahāya | sahasyāya | tapase | tapasyāya |
madhvine | mādhavāya | kālāya | sakramāya | vikramāya | parākramāya | aśvagrīvāya
nama|| 200 ||

Om mahāmedhāya nama| śakarāya | harīśvarāya | śambhave | brahmeśāya |
sūryāya | mitrāvaruṇāya | prāgvaṁśakāyāya | bhūtādaye | mahābhūtāya | ūrdhvakarmae
| kartre | sarva-pāpa-vimocanāya | trivikramāya nama|| 214 ||
|| iti śrīvāmana dviśatī nāmāvalisampūram ||

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 <> 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. ]