VAMANA AVATRA SIGNIFICANCE
Garga Samhita (English)
Verse 1.11.40
न मत्-समः को ऽपि सुतो जगत्य् अलं
विचार्य तद् वाम् अभवं परेश्वरः
श्री-पृश्निगर्भो भुवि विश्रुतः पुनर्
द्वितीय-काले ऽहम् उपेन्द्र-वामनः
na mat-samaḥ ko 'pi suto jagaty alaṃ
vicārya tad vām abhavaṃ pareśvaraḥ
śrī-pṛśnigarbho bhuvi viśrutaḥ punar
dvitīya-kāle 'ham upendra-vāmanaḥ
Thinking, "No one is like Me," I, the Supreme Personality of Godhead,
became your son, famous in the world as Śrī Pṛśnigarbha. Then a second time
I again became your son as Indra's younger brother Vāmana.
The concept of Vamana-Avatara (incarnation)
The Vamana incarnation is one of the important myths among the ten
incarnations of Lord Visnu. Vamana myth manifests the beginning of the
human form whereas the earliest Visnu myths make the earlier stages in
human evolution and semi-human beings. It signifies the conquest of great
demon power by a tiny man who covered the entire Universe. It is an
established fact that the origin of the Vamana myth traced to the Rigveda,
having traversed the Universe with His three strides. Hence, He is
described as Urukrama, Urugaya, and Trivikrama. 155. Siva Purana II.27.
III.2.35. Linga Purana 1.96.27, 1.96.34
The motif of the Vamana story was rooted in the Vedic symbolism of
Visnu taking three strides and measuring out of the three lokas. This
motif of three steps is repeated in several other hymns of Rigveda. The
story of Vamana-Trivikrama myth is clearly stated in Rigveda that Vamana
god changes Himself into Virat the Giant form which includes all the
dimensional and temporal extensions of time and space. Visnu first appears
in the form of an young celibate and then assumes all-pervading form. At
another place, Visnu is applauded for traversing the earth to bestow it on
men for inhabiting. "Over this earth, with mighty step strode Visnnu ready
to give it for home to Manu. In him humble people trust for safety; the
only born has made them specious dwelling. " In the Rigveda Lord Visnu's
benevolence and kindness towards man is expressed. Although the three steps
of Vamana have their ….
{{{ idam visnurvicakrame traidhani dadhe padam | samuhasya pamsure || 1
trini pada vicakrame visnurgopa adabhyah | Rgveda - 1.22.17.
I.154.2 153. yah parthivani tribhiridvigamabhirurukramistorugayaya jivase
|| Ibid., I. 155.4 caturbhih sakam navatim ca namabhiscakram na vrttam
vyatimravivipata | brahacchariro vimimana rkvabhiryuvakumara h
pratyetyahavam || Ibid.,
1.155.6 159. vicakrame prthivimaisa etam ksetraya visnurmanuse dasasyan |
dhrvaso asya kariyo janasa uruksitim sujanimacakara || Ibid., VII. 100.4}}}
most obvious link with the Avatara in the Vamana form, a point to be
discussed about the nature and consequence of His deeds which uphold the
divine glory of this Avatara concept as a whole. The nature of the three
steps of Vamana potrays the God Visnu in His all pervasive and cosmogonic
perspectives. This may be read in the following hymns: "I will now proclaim
the heroic powers of Visnu, who has measured out the terrestrial regions,
who established the upper gathering place, having, wide - paced, strode out
triply." " "By reason of His heroic power, like a dread beast that wanders
at will, that haunts the mountain, Visnu is praised aloud for that; He in
whose threes strides all beings dwell." "Let my inspiring hymn go forth for
Visnu, the mountain dwelling wide-pacing bull, who alone with but three
steps has measured out this long far-extended gathering place."
. visnoh nu kama viryani pravocama | yah parthivani vimame rajamsi | yah
askabhayata uta'taram sadha'stham | vi'cakramanah tredha urugayah || Visnu
Sukta, I. 154.1. 161.
pra tat visnuh stavate viryena | mrgah na bhimah kucarah giristhah | yasya
urusu trisu vikramanesu | adhiksiyanti bhuvanani visva || Ibid.,
2. 162. pra visnave srusama enu manma | giri'ksite urugayaya vrsne | yah
idam dirgham prayatama sadha'stham | ekah vimame tribhih it padebhih ||
Ibid., 3.
"Whose three steps filled with mead, unfailing, rejoice in bliss;
and who in three-fold wise alone has supported earth and heaven, and all
beings. " "I would attain to that dear domain of his, where men devoted to
the all god rejoice; for that, truly akin to the wide-strider, is a well of
mead in the highest step of Visnu. "We desire to go to those abodes of you
two, where are the many horned nimble kine; there indeed that highest step
of the wide pacing bull shines brightly down." When the place of direction
in which the three steps were taken is described in vedic hymns, there we
find three basic views :
a) In Rgveda I. 22.17, I. 154.3, I. 154.4, Visnu strides horizontally
across the earth with three steps. b) In VI.49.13, VII.100.3, 166 Visnu
strides horizontally across the earth three times.
b) . yasya tri purna madhuna padani | aksiyamana svadhaya madanti | yah
om iti tridhatu prthivim | I uta uta dyam | ekah dadhara bhuvanani visva ||
Ibid.,
c) 4. 164. tat asya priyam abhi pathah | asyam | narah yatra devayavah
madanti | urukramasya sah hi bandhuh ittha | visnoh pade parame madhvah
utsah || Ibid.,
d) 5. 165. ta vam vastuni usmasi gamadhyai | yatra gavah bhuri'srrngah
ayasah | atra aha tat urugayasya vrsnah | paramam padam ava bhati bhuri ||
Ibid.,
e) 6. 166. yo rajamsi vimame parthivani triscida visnurmanave badhitaya |
tasya te sarmannupadadyamane raya madema tanvahe tana ca || Rgveda - VI.
49.13 →
c) In I.154.1, I.155.5, VIII.29.7,167 Visnu strides vertically, the third
or highest step seen as being to or in heaven. It presupposes that strode
from earth to heaven. These references make the following points clear:
First, by either striding over the earth, with three strides or three
times, or by traversing the "Universe" from the earth to the place where
"no one ventures to approach, no, nor, feathered birds of air who fly with
wings," where the gods rejoice. Lord Visnu has clearly demonstrated His
pervasive nature unparalleled by any other Vedic god. Whether the earth is
striden over or the Universe traversed, or even if the strides number seven
(RV. I.22.16. VIII.69.7), the point being made is quite unique. Visnu
traverses the whole and reaches its pinnacle, and that third step that
Paramam Padam is linked to an eye fixed in heaven which singers light up
and is said to shine down greatly (I.154.6). Through His three steps, Visnu
is able to traverse the Universe, attain to its transcendent point, and
still pervade it like a shining light. This is a point hard to forget when
calling to mind the Avatara concept. This myth is fully developed in
Brahmanic literature.
In the Satapatha Brahmana, Visnu is said to have become preeminent →
{{{ trirdevah prthivimesa etam vicakrame satarcasam mahitva | pra
visnurastu tavasastaviyan tvesam hyasya sthavirasya nama || Ibid.,
VII. 100.3. 167. dve idasya kramane svadrso'bhi khyaya martyo bhuranyati |
trtiyamasya na kiradagharsati vayascana patayantah patatrinah || Ibid., I.
155.5 trinyeka urugayo vicakrame yatra devaso madanti | Ibid. VIII. 29.7.}}}
among the gods as He is identified as the sacrifice. Visnu is the
sacrifice. (Sa yah sa Visnur Yajnah sa.). The Taittiriya Aranyaka V.I. 1-7
provides a variant of the Satapatha Brahmana Myth, with more ecological
explanations; as Visnu's head is severed, It travels through heaven and
earth; "from its so travelling (pravarttata), the 'pravargya' got its name.
Virile energy feels from the mighty oen (mahatah); Hence the mahavira
(sacrificial kittle) got its name! And Pancavimsa Brahmana offers a
collapsed version of the former two, calling Visnu 'makha' at all times.
The identification of Visnu is here affirmed rather, redundantly, in the
statement that 'makha' is the sacrifice (Yajnam). The third setting for the
identification of Visnu with the sacrifice is the most familiar one in the
Shatapatha Brahmana (I.2.5). It is called germ myth of the Vamanavatarai,
in which the gods invoke Visnu, the sacrifice itself to win back the entire
earth from the demons. Again, an etiology accompanies the myth; "By it
(Visnu, the sacrifice), the gods obtained this entire earth. As they
obtained this entire earth by Him. So, the sacrificial ground is called
Vedi i.e. altar. 168 The association of Visnu's three steps with the three
worlds, only tentative in the Rgveda, is made explicit in the Brahmana
literature. In the Aitareya Brahmana (28.7), the strides encompass not only
the three worlds, but basic components of the sacrificial Universe: the
Vedas and Vak. "Indra and Visnu fought with Asuras; having conquered them
and they said, "let us make an arrangement; 168. Shatapatha Brahmana
I.2.5.2.
So He traversed these worlds, then the Vedas, then speech." The
final extension of this Vamanavatara may be seen in the Satapatha Brahmana
in which Visnu is identified with the sacrifice and three strides are
replaced completely by the three meters, TU3I, and f, that encompassing
Visnu, win the entire earth back from the Asuras. In this myth, several
elements joined together to express a lasting cosmological statement, the
creative power of Visnu as sacrifice, as strider of the three steps are
translated into the sacrificial terms of the three meters, and as obtainer
of the earth. The cosmology implicit in the Brahmana of the Vamana is
stated explicitly in the purana version, 'the whole Universe is in the
Visnu's body." Further the Taittiriya Samhita associates the sacrificer
with Visnu and assimilates the power of His three strides by His own
striding thrice. Again in Taittiriya Samhita it is said: "Visnu won
finally three worlds by the metres, in that he strides, the sacrificer
becoming Visnu win finally these worlds. Thus, in the Brahmanas the three
strides which are equated with the three worlds, have . grounded their own
nature of cosmogony and cosmological totality in the creative milieu of the
sacrifice. In the Brahmanas, Visnu's role as an aid to Indra in demon's
vanquishing, continues, but becomes more active and explicit. In Taittiriya
Samhita Visnu's part is still somewhat vague; Indra when raising his
thunderbolt at Vritra, was supported by Visnu. In the Aitereya Brahmana
(28.7), Indra and Visnu fight the Asuras and conquer them. So Indra
arranges for Visnu to win back the worlds. The association of three strides
with Indra Vrtra fight is extended and made more explicit in Taittiriya
Samhita. A variation to Vamana-Visnu comes here again in the context of a
Daivasura struggle, in which Visnu gains the power of three strides from
the sacrifice of a dwarf beast. "The gods and the Asuras strove for these
worlds, Visnu saw this dwarf; he offered it to its own deities, then he
conquered these worlds. One who is engaged in a struggle should offer a
dwarf to Visnu, then he becomes Visnu and conquers these worlds. Thus, idea
of sacrificing the dwarf of a .species to Visnu is preceded by a
mythological reference, in Taittiriya Samhita. A very similar idea is
expressed in a hymn where he is said to have taken vast strides with Indra
and stretched out of the world for existence. A remarkable point in the
evolution of the basic concept of Avatara is its association with Visnu
right from its initial stages. Unlike other avataras, Vamana is not a
separate entity, later on synthesized with Visnu, but it represents the
essential and original aspect of the God. The development of this myth
starts from the Satapatha Brahmana and mentions the story of the fight
between gods and demons and states that Visnu assumed the form of a dwarf
and measured the share of Gods. Often in ceremonies, the sacrificer is
asked to stride the "three Visnu strides." Regarding this the Satapatha
Brahmana says, "Visnu truely is the sacrificer, by striding (vi-krama) he
obtained for the Gods all-pervading power (vikranti) which belongs to them.
By the first step, he gained this earth by means of the Gayatri metre,
second in the aerial expanse by the Tristubh metre, and third in the sky by
Jagati metre. (1.9.3.9-10). In some of the rituals, the Visnu-strides
ritual is accompanied by another one known as "Vatsapra rite". - "For
Prajapati, having by means of Visnu strides produced creatures created
vital power, for them by means of Vatsapra rite." The Vatsapra rite is the
recitation of the Yajurveda mantras, (XII 18-28) (Rgveda X - 45 ) Vataspati
Blandana is a seer who is associated with these mantras, and hence the rite
is known as "Vatsapra." The latter condescended to give the gods only that
part of the earth which would be occupied by Vamana measured by his three
steps thinking that they would close only little portion because of His
small size. But Visnu was identical with sacrifice, He covered the whole
Universe. A similar legend is mentioned in Taittiriya Samhita and
Taittiriya Brahmana also. In earlier versions of the story refers instead
of measuring the three worlds, extends His steps to the three directions to
obtain the possession of entire earth. For the first time, the myth of Bali
and Vamana is referred to in the Ramayana. Here the story runs thus: Visnu
assumed the form of a dwarf order to subdue the pride of the Asura-king
Bali. At the time of Sacrifice, He approached him and asked the gift of
measuring the land, the size of His three steps. When he granted the offer
He enlarged Himself into a wonderful giant form and measured the whole
Universe. King Bali was then sent to the neither world. The entire myth is
evolved in the puranas in the form of powerful story and to excel the glory
of Lord Visnu. The description of Vamana incarnation here follows the lines
of the Bhagavata Purana as it is explicit therein.
Kasyapa gave a sacred cord made of Manja grass, Goddess earth gave a
deer-skin Soma, a sacred staff and his mother gave a strip of cloth to
cover his body and Dyauh gave an umbrella, Kubera gave Him a small vessel
for receiving and holding alms, and Goddess Uma all virtuous gave Him
alms. Thus honoured by all those who assembled in the hermitage, that boy
moved from that place. On the bank of river Narmada, named as
Bhrgukachchha, a number of Rtviks of the Daitya king Bali were engaged in
performing the sacrifices, saw the Dwarf Brahmana boy, approaching them
there like the Sun rising in the sky. Being shorn of their lustre by the
effulgence of the Dwarf, the priests, sacrificers and country people were
very wonder. The mighty dwarf entered the courtyard of that horse
sacrifice. The Dwarf bore with Him a staff, an umbrella and a Kamandalu
filled with water. Seeing the subtle Vipra-Dwarf wearing a zone of Manja
grass with deer skin, scarf thrown over his shoulders after the fashion of
holy thread, the Bhrgus and their disciples together with the deities of
fire having had their brightness beaten back, suddenly stood up and
accorded unto him a respectful reception.
Meaning of Vamana: The Matsya Purana gives the meaning of Vamana. There are
two aspects of Divine principle. One as the unmanifest called Vamana, and
the other as the manifest called Visnu, Virat, Mahat etc. That which is
Virat comprises the three or Visvabhuvanas. It is the power of
Svayambhuvanas. It is the power of Svayambhu who is the same as manifest
Vamana or the self existent centre which expands as the diameter and the
circumference. This law of creation is expressed in the formulas.
The meaning is that Vamana and Virat are two aspects of same
Divine Power that which is Vamana or a Dwarf in its source or in the seed,
becomes Vaisvanara or Virat in the cosmic tree. It is the intrinsic power
of the manifest centre which expands into the diameter on the basis of
which the circumference is ascribed. All the measurements of space which
become manifest in the diameter abide in the centre and it is only the
principle of movement that makes it expand. The centre is Vamana, whom all
the devas worship - madhye vamanamasinam sarve deva upasate | The centre
symbolizes the principle of rest (pratistha) or stasis (sthiti) but when
the principle of ragas becomes operative the centre has to expand become
manifest in space. It is already stated that in the story of Vamana, God
changes himself into Virat, the Giant form which includes all the
dimensional and temporal extensions of time and space. According to Rgveda
Visnu first appears as Yuvakumara and He becomes of giant form. Bali is
depicted as an Asura king, the asuric force which keeps the tendency of
manifestation in its grip or coils which is the literal meaning of Vali.
After its surrendering by the Asuric power, the Yajna of the cosmos fulfils
its course. All growth or manifestation is Yajna in which the divine powers
unfold itself in matter which is symbolized by the three lokas with three
steps of Vamana. This avatara of Visnu was originally Vedic yet received
enthusiastic treatment in the Bhagavata teachers.
Vedic Astronomy and Mythology and The Vamana Incarnation: According
to the Hindu mythology the twelth day of bright half of Bhadrapada is the
birthday of the fifth incarnation, the Dwarf Vamana. The reward of the
penance and prayers of Aditi was the descent of the divine Vamana in the
house of Kashyap. This legend can be explained in the terms of astronomy as
follows; Visnu stands identified with the Sun in the beginning of the
summer solstice. The shadow of the Sun on the meridian on that day is the
longest and from the next day begins to become shorter. On the day of the
beginning of the winter solstice, which is noted as the day of Indra
festival, the shadow of the Sun of the meridian becomes shortest. This
phenomenon was interpreted as the birth of Vamana the Dwarf. On the twelth
day of the bright half of the month of Bhadrapada the Moon is generally in
the last leg of the sign of Capricorn or the beginning of that of Aquarius.
When the above legend of the birth of Vamana was conceived the commencement
of the summer solstice was the sign of Leon and that of the winter solstice
in the sign of Aquarius. The person who held this pot i.e. Aquarius -
Kumbha was the king Bali of Hindu mythology. In the southern region like
kernel and cylon and in the countries like Iraq there were Asura kingdoms
known as 'Bali'. In these regions there used to be very heavy rains even in
winter solistices. It could therefore be naturally imagined that the Vedic
Indra became a victim of the 'Ba' or 'Bali' Raja. The Bali Raja had robbed
Vedic Indra of his sovereign status. The Devas wanted there hegemony to be
established and recognized. Vamana was born at the commencement of the
summer solstice, then covered the autumnal equinox and then placing his
third step on the winter solstice he crushed 'Bali' under his feet. The
story goes, Bali came forward to gift away to Vamana what he had demanded.
While Bali was prepared to pour water on the hand of Vamana a token of gift
through his pot kumbha - in confirmation of his gift, it was Shukra Venus
the Guru of the Asura king, who attempted to step the king in his
self-liquidation by that suicidal gift.
Gitabhasa-Vamanavatara, a whole new realm of cosmological meaning is implied;
that although the Avataras have socio cosmic relevance to the present Maha
yuga, they are a repetitive cosmological structure, constant through time. The
Vamana Purana (49-65) and Padma Purana (uttarakhanda 266-267) versions
describe Bali's reign as dharmic, characterizing it as a satya yuga. The
Vamana Purana version gives him a decisive role. In other words, each
mytheme or element seems to be independent of the others, usually within
the boundaries that logic dictates. This is not to say that there are no
meaningful patterns within this variation, but several basic patterns that
arise out of the multitudes. Again, these do not change the action and
structure of this myth, but they are no less important in pointing out the
poet's vision of the concerns that backon the Avatara.
* The Skanda Purana (VII.4.19.10-14) is unique in giving us a
date for this victory, "at the end of the Krta Yuga".* The second group of
texts explains that Bali won his crown following in the footsteps of his
great-grand-father Hiranyakasipu; by obtaining a boon of invincibility from
Brahma in reward for his tapas. This method of attaining the sovereignty
corresponds to O' Flaherty's second stage, where ascetic practice and
virtue become the primary means of gaining power; Bali is virtuous in his
austerities, but, employs the power yielded by the fruit of such action
toward typically Asuric ends. Perhaps, this alternation in the myth was
coterminous with the creation of Hiranyakasipu's parallel role in the
Narasimha myth. The conditions of Brahma's boon are spelled out in
Visnudharmottara Purana (1.55,) the Padma Purana (Srsti Khanda 25) and
Vamana Purana (52) Bali is given "invincibility, unconquerability in the
battles between the gods and demons, in its characteristically poetic
elaboration, reminds Bali of his priviledged position through the
mouthpiece of Prahlada, the Bali's grandfather. Again Vamana Purana (II.10)
and Mahabharata (12.326 72-76) versions express knowledge of some kind of
invincibility Bali possesses, in the Vamana Purana version Aditi tells
Indra that 'Bali can killed in the battle field by Visnu by Him alone and
the Mahabharata says that Bali is unslayable by all the gods. The Bhagavata
Purana (VIII.15-23) relates that Bali became extremely powerful through the
Visvajit sacrifice performed for him by his preceptor Sukracharya. In fact,
through this sacrifice Bali, essentially, is "Indracized". When the proper
oblation of havi was offered into the sacrificial fire, there arose
immediately from the fire a golden chariot like those of Indra, and one
pennon having the emblem of lion as well as a celestial bow having a golden
frame, two quivers filled with unending arrows and celestial armour.
Further, this myth appears ambiguous about how Bali attains the sovereignty
in heaven, or even if he does, Skanda Purana relates that Bali became the
sovereignty of the earth. But because Bali's reign is so righteous, Indra
seeks out Visnu for help, saying "All the world has gone to the Devaloka O
Kesava !" Due to Bali's virtuousness as king, the earth has become like
heaven. The description of Vamana : Through penance, Aditi wins boon from
Lord Visnu, that he will be born as her son, the younger brother of Indra
to win back the sovereignty for Sukra and reinstate the gods in their
proper dwelling. Aditi must carry the fetus for a thousand years or
alternately, her tapas has lasted a thousand years; but after a long time
period of one kind of discomfort or another, Visnu is born from Aditi.
Besides those myths mentioned later in which Visnu is not born from Aditi
at all, two myths tells of Visnu's birth from Aditi, but not as a dwarf.
Kurma Purana (I.16) states that Visnu was born as Upendra, and subsequently
goes to Bali's sacrifice "assuming the form of a dwarf". (I.16.48). In the
Mahabharata (III.13. 23-25) Visnu is born and remains a child, and he is
said to be born as the twelth Aditya. The Bhagavata Purana mentions the
Kasyapa, the wise prajapati performed Vamana's Samskaras including
Jatakarma and other ceremonies.
The Matsya Purana also provide full account of the ceremony. The
Vamana Purana states that Bharadvaja, a descendant of Brhaspati, performed
the Jatakarma and Upanayana ceremonies. Vamana is quite often called a boy,
(batu). This occurs in eight versions and in Mahabharata text it is used to
the exclusion of Vamana, thus in these texts Visnu is born as a brahmana
boy-dwarf. The reasons for this additional diminutive might be several; for
the sake of logic, as he is just born; to reinforce the structural element
of smallness on which Vamana's trick depends; to emphasize that quality of
Vamana's which proclaims the small innocent unlearned character of a
boy-dwarf by contrast with his knowledge of the sacrifice and his
theophany. The nature of his dwarfishness come in only two versions of the
Skanda Purana (VII.2.14), Sukra warns Bali about the laws and that forbid
him to let Vamana enter the sacrificial arena "All Brahmins who are
miserable, blind, wretched, and so on are to be honoured at the entrance,
as well as those who are deaf, dwarfed, humphacked, diseased and cruel."
And, in the Vamana Purana myth, the dwarf plies his case to the demons,
saying he is poverty striken because his brother tricked him out of his
share of their father's estate with these words, "A humpbacked, a dwarf, a
lame person, a eunuch, a leper, a madman, a blind man these people have no
share in property. (Vamana Purana 52.64). With these exceptions, then
Visnu's dwarfishness, that is, as a freak of nature, has little meaning in
the myth; it almost seems that his size as dwarf or boy is structurally
relevant only to the myth.
When Indra violated his pact of friendship with Namuci and killed
him through guile, he became polluted and had to be purified with hymns
(Taittiriya Brahmana III. \. In the epic Mahabharata Indra's sins and
losses he suffered from them serve as a basis for the divine birth of the
Pandavas. He killed the sons of Tvastra and his Tejas diminished, he
violated the pact of friendship by killing Vrtra-Namuci and his power
diminished, taking the appearance of Gautama he violated Ahalya, and for
this, his form got diminished. Certainly in the epics, he is a 'spent
force', a nominal sovereign who is no longer immune to the ethical code of
the Universe and who can no longer defend the cosmos against demons. It is
clear that Visnu raises in importance, He becomes the mythological heir to
Indra's legacy. Thus in the epic and puranic myths, Indra is a virtual
homme depaille, with Visnu taking over his demon-conquering tasks,
certainly one of the raisons detre of the Avataras and his ability to
change shape to accomplish a task. Although Indra retains his title. of
king, Visnu gains his wife Sri, the symbol of sovereignty. In many versions
of Vamana Purana that Vamana acts for Indra, that he either descends for
Indra's sake or that having put Bali in patala, he restores the kingship to
Indra. Further it is mentioned that Visnu as born from Aditi, becomes
younger brother of Indra and called Upendra.
K Rajaram IRS 19825
On Mon, 18 Aug 2025 at 18:20, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> VAMANAMOORTHY TEMPLE, THRIKKAKARA, ERNAKULAM DISTRICT-
> KERALA STATE- COMPILED
>
> Dear friends,
>
> Thiruvonam celebration is on 5th September 2025. It is celebrated by
> Kerala iyers in addition to other Hindu communities anywhere in the
> world. Now a days other religions also celebrate Onam in Kerala. On this
> occasion a posting on Vamana is most appropriate. Vamana is called as
> Ulagalanda Perumal in Tamil and temple is there for him in Kanchipuram in
> Tamilnadu.
>
> Thrikkakara Vamana Moorthy Temple is one of the major Hindu temples in
> India dedicated to Vamana, an incarnation of the god Vishnu. It is
> situated in Thrikkakara, Kochi in the state of Kerala. The temple is
> around two millennia old and is also listed as *one of the 108 Divya
> Desams*.
>
> Introduction
>
> The presiding deity of this temple is Lord Vamana, the fifth incarnation
> of Lord Vishnu. Situated in Ernakulam district, Thrikkakara Temple attracts
> pilgrims because of its mythical association with the harvest festival of
> Kerala, Onam.
>
> The temple is famous for the beautiful engravings on the walls of its
> sanctum sanctorum. These depict traditional Onam celebrations dating back
> to nearly 2500 years.
>
> Thrikkakara Vamanamoorthy Temple is one of the few Hindu temples in India
> dedicated to Lord Vamana. It is situated in Thrikkakara, Kochi in the state
> of Kerala, India. It is a center of celebrations and a place of origin for
> the popular Onam festival. The temple is around two millennia old and is
> also listed as one of the 108 Divya Desams (divine places).
>
> Legend
>
> The Bhagavata Purana describes that Vishnu descended as the Vamana
> avataram to restore the authority of Indra over the heavens, as it had been
> taken by Bali, a benevolent Asura King.
>
> Bali was the grandson of Prahlada, the son of Virochana. King Bali was
> generous, and engaged in severe austerities and penance and won the praise
> of the world. With the praise from his courtiers and others, he regarded
> himself as the all power full in the world.
>
> *Vamana, in the guise of a short Brahmin* carrying a palm leaf umbrella,
> went to the king to request three paces of land. Bali consented, *against
> the warning of his guru, Sukracharya.* Vamanan then revealed his identity
> and enlarged to gigantic proportions to stride over the three worlds. He
> stepped from heaven to earth with the first step, from earth to the
> netherworld with the second. King Bali, unable to fulfil his promise,
> offered his head for the third.
>
>
>
> Vamana then placed his foot and gave the king immortality for his
> humility. Upon worshiping Mahabali and his ancestor Prahlada, he conceded
> sovereignty of Rasatala. *Some texts also report that Vamana did not step
> into the Rasatala, and instead gave its rule to Bali and granting him the
> boon to become the next Indra.*
>
> In giant form, Vamana is known as Trivikrama.
>
> The legend is associated with the temple and also with Ulagalantha Perumal
> Temple, Tirukoyilur, Ulagalantha Perumal Temple, Kanchipuram and
> Kazheesirama Vinnagaram, Sirkazhi
>
> History
>
> Parashurama is said to have established the temple. There is no known
> written history of the Thrikkakara Temple, but it is said to be almost
> 4,500 years old, as indicated by the inscriptions on its walls.
>
> Some documents say the temple was once under the ‘Edappally Swaroopam’.
>
> In present times after East India Company and Marthandavarma annexed the
> territory from Kingdom of Kochi, the Onam festival was jointly organized by
> the 61 Naduvazhis (local rulers) under the leadership of the Maharaja of
> Travancore, till India regained independence. Though the temple is in Kochi,
> Now the temple is not under Cochin Devaswam board. *It is under
> Travancore Devaswam board. *
>
> Architecture and deities
>
> Located in Ernakulam district, the temple is famous for the exquisite
> engravings, that depict traditional Onam celebrations, on walls of its
> sanctum sanctorum. These engravings date back to nearly 2500 years.
>
> In an enormous area of 10 acres, there stands two temples. *While one is
> dedicated to Vamanamoorthy, the main deity in the second one is Lord Shiva*.
> Mahabali's statue is also housed here.
>
> The temple complex, which is enclosed in a large area, holds the *main
> sanctum dedicated to Vamana*. The icon of Vamana is depicted preparing to
> place his foot on the Asura King Mahabali. The temple also houses records
> containing the earliest mention of the celebration of the Onam festival
> dating to 861 CE. The temple is under the administration of the Travancore
> Devaswom Board.
>
> Chief deity
>
> According to the temple secretary, Pramod Kumar, the idol represents
> Thrivikrama. “It is said to be Vishnu’s ultimate form without gadha.
> *Thrivikrama
> form is also known as Vamana’s Vishwaroopa,* and thus the temple is known
> as Thrikkakara Vamana Moorthy Temple,” he says.
>
> Pramod explains the second myth, too. “To repent for the killing brahmins,
> Parasurama brought members of that community from Uttar Pradesh to stay in
> Thrikkakkara. They made this temple to worship Vishnu. Some say Parasurama
> also placed the deity at the temple,” he says.
>
> Mahabali was a follower of Lord Siva, and he had built a Siva temple here
> long back. At Thrikkakara temple, Siva is worshipped along with Vishnu.
> “It’s rare to see Siva and Vishnu being venerated with equal importance at
> a temple,” said Pramod.
>
> The sub-deities in the Vamana temple are Bhagavati, Sasthavu,
> Gopalakrishna, Nāgadevatas, Brahmarakshas and Yakshi. The Brahmarakshasa
> shrine is located in the outer complex, along with a Banyan-tree god and
> the Sarpa Kavu.
>
> Surrounding the inner complex walls is a series of thousands of lamps
> called Chuttuvilakku which translates to 'surrounding lamps'.
>
> There are two ponds associated with the temple, one is the Kapilatheertham
> located closer to the temple on the Northern side of the sanctum
> sanctorum, and is accessible only to priests. The other pond is located
> on the Northern side outside the temple walls, and is used regularly
> during the Aaraattu ceremonial bath of the idol during Onam celebrations.
>
> There is also a Shiva temple beside the main Vamana temple, which was
> renovated in 2014. It houses idols of the deities Shiva, Ganesha,
> Karthikeya and Durga. Not much is known about the age and origin of the
> Shiva temple except that it underwent renovation around a hundred years ago.
>
> Apart from the shrines and ponds, the temple complex houses three stages
> or halls for cultural performances called *Naimishaaranyam,* and a temple
> auditorium at the South-west corner. The auditorium is regularly used for
> weddings and meeting, and for conducting the Onam feast during the festival.
>
> Poojas
>
> As in other Vishnu temples and Siva temples
>
> Festivals
>
> The main temple festival is during the Onam season, which falls on the
> month of August or September and is the most important event of the
> religious calendar here.
>
> Communal harmony continues to be the hallmark of the celebrations, with
> people belonging to different religions turning out in large numbers for
> the Onasadya or the Onam feast in keeping with the spirit of the festival.
>
> Apart from Onam, the temple also observes important festivals in the
> Hindu calendar such as Vishu, Makara Sankranti, Navaratri and Saraswati
> Puja.
>
> Thrikkakara temple is considered to be a centre of Onam celebrations, as
> Thrikkakara
> is considered to have been the abode of the King Mahabali.
>
> The celebration of the Onam festival is the main event in the temple.
> The festival is celebrated over a period of ten days in the Malayalam month
> of Chingam. The temple houses the main deity, Lord Vamana.
>
> *During the Onam celebration period, a pyramidal statue idolising Maveli
> and Vamanan is installed as a symbol of honour at all other sites of the
> celebration, and named Thrikkakara-appan*. The temple is the site at
> which the king Mahabali is said to have been sent to the netherworld
> Rasathala by Vamana with his foot, hence marking the genesis of the Onam
> festival.
>
> Some features of the Onam festival at Thrikkakara are
>
> Flag-hoisting and lowering: The temple festival begins on the first day
> (Atham) with the Kodiyettu ceremony, which is a flag-hoisting ceremony
> common in festivals in temples in Kerala. The festival ends on the 10th and
> final day, which starts off with a symbolic welcome of the Asura king
> Mahabali. The closing of the festival is marked with the lowering of the
> flag and bathing of the idol, referred to as Aarattu
>
> Decoration of idol: The Chaarthu is a form of decoration of the Vamana
> idol using mainly sandalwood paste, ornaments and clothing. On each day,
> the idol is decorated in the form of one of the Ten Avatars of Vishnu,
> including the Matsya (fish), Kurma (Tortoise), Varaha (boar), Narasimha
> (half-man half-lion), Vamana, Parashurama, Rama, Balarama, Krishna, Kalki
> and Trivikrama (another form of Vamana).
>
>
>
> Processions: The Pakalpooram is a grand procession held on the
> penultimate (9th) day of the celebrations.
>
> A similar procession, called Seeveli, is also held on the final day. The
> procession involves leading the main deity Vamana on a ceremonial elephant
> around the temple campus, along with a group of about eight caparisoned
> elephants and accompanying Panchavadyam. The procession pauses at each of
> the gates of the temple (East, West, North and South), and proceeds to
> return the idol back to its inner sanctum. *The procession is similar to
> the one held in festivities at the Guruvayur temple.*
>
> Onam feast:
>
> A highlight of the festival is the grand banquet, or Sadya, held on the
> last two days of the festival at the temple campus. The feast has grown
> significantly in magnitude each year, and is currently attended by more
> than twenty thousand people. People belonging to different faiths and
> religions turn out in large numbers for the sadya in keeping with the
> spirit of the festival.
>
>
>
> Atthachamayam procession and finale: The festival is flagged off all over
> Kerala by a grand procession beginning at Thrippunithura near Kochi
> called Athachamayam . In olden days, the Kochi Maharaja would head a grand
> military procession in full ceremonial robes from his palace to the
> Thrikkakara temple.
>
> Arts performances: During the period of 10 days, the temple showcases
> performances in several cultural arts such as Chakyar Koothu, Ottamthullal,
> Kathakali and Patakam as well as dance and musical performances such as
> Panchavadyam and Thayambaka.
>
> Each day also has its own ceremonial significance, and the temple
> authorities perform several ceremonial rites which involve the main deity
> and the other deities housed at the temple (namely Lord Ayyapa, Devi,
> Lord Krishna and Rakshassu). The Shiva temple located beside the main
> temple is also involved in these rites. In 2015, the Malayali actress Navya
> Nair presented a dance performance named 'Shivoham' at the temple.
>
> Capital of Kingdom by Mahabali
>
> A revered temple in Ernakulam, the only one dedicated to Lord Vamana,
> central to Onam celebrations and rich in legends of King Mahabali and
> Vishnu's fifth incarnation.
>
> Believed to have been the capital of the legendary King Mahabali's kingdom,
> Thrikkakara is home to the only temple in Kerala that is dedicated to Lord
> Vamana, the fifth incarnation of Lord Vishnu.
>
> Divya Desam
>
> This temple, the Vamanamoorthy Temple at Thrikkakara is one among the 108
> divya deshams or sacred Vishnu temples mentioned in the works of Alvars
> (saints).
>
> Etymology
>
> The etymology of the name Thrikkakara ('Thiru-kaal-kara' meaning 'place
> of the holy foot') is also derived this way.
>
> Specialties
>
> Beyond folktales, the temple also has significance in the history of the
> land. *It is said that the emperor of Kulasekharam, Cheraman Perumal used
> to conduct annual meetings of all the feudal kings at the Vamanamoorthy
> Temple*. Each year this meeting happened during the festival season that
> commences on the Thiruvonam day in the month of Karkidakam to Thiruvonam
> day in the month of Chingam. This month long annual festival concluded with
> the 10-day celebration of Onam which was from Atham day to Thiruvonam day,
> in the month of Chingam.
>
> A total of 56 local kings, 64 village chieftains and several members of
> nobility were invited to this festivities without fail. It was when the
> kings found it difficult to travel to Thrikkakara that the emperor declared
> that Onam should be celebrated in each household with the deity of
> Thrikkakara on display.
>
> It is believed that it was Cheraman Perumal-Bhaskara Ravi Varma who
> started the Onam festivities and the festivities were then spread across
> the state.
>
> Another story associated with the temple is that Kapila Maharshi visited
> the temple and offered penance to Lord Vishnu on having heard the tale of
> Mahabali. It is said that it was the sage who requested Lord Vishnu to be
> the deity here and that the Lord granted him his wish.
>
> Danodaka Poika
>
> Even the ponds here have some stories to tell. It is believed that Kapila
> Maharshi visited Thrikkakara once and took bath in the temple pond. That is
> why it is called Kapila Theertham. The smaller pond nearby is called
> Danodhaka Poika. As Mahabali was accepting blessings from Vamana, some
> water spilled from his hands. Some say that is how the pond was formed.
>
> Onam- Kerala’s festival
>
> The Onam celebration at Thrikkakara temple is famous. Once an *erstwhile
> Travancore king released an order saying that people who cannot celebrate
> Onam at Thrikkakara should do so at their own homes wearing kodi (new
> clothes). Malayalis keep a figurine of Thrikkakarayappan to celebrate the
> festival at their houses.*
>
> Before the formation of Kerala, the land consisted of 64 small kingdoms.
> Once every year, they used to meet at Thrikkakara. These 64 kings took
> turns to organise the festivities on each day of Onam. Tripunithura
> Athachamayam, also known as Atham khoshayathra, is believed to be one of
> them.
>
> Mahabali Ezhunnellippu
>
> Every year, to celebrate Onam, the temple holds Mahabali Ezhunellupu where
> a child dressed as Vamana walks to the temple to welcome Mahabali. There
> are also some special rituals at the temple during Uthradam and Thiruvonam.
>
> Onam sadya
>
> The Onasadya or the Onam feast is held in a grand manner in the temple
> with people of various religions participating in it. After East India
> Company and Marthandavarma illegally annexed the territory from Kingdom of
> Kochi, the Onam festival was jointly organized by the 61 Naduvazhis (local
> rulers) under the leadership of the Maharaja of Travancore, till India
> regained independence. Communal harmony continues to be the hallmark of the
> celebrations, with people belonging to different religions turning out in
> large numbers for the Sadya in keeping with the spirit of the festival.
>
> Address
>
> Edappally - Pukkattupady Rd, Vidya Nagar Colony, Thrikkakara, Edappally,
> Kochi, Kerala 682022
>
> Temple timings
>
> 4 AM to 11 am ⋅ Reopens 5 pm and closes at 8PM.
>
> How To Reach the temple
>
> By Bus-Kakkanad Bus Stand, about 4.5 km away.
>
> By Flight-Cochin International Airport, about 22 km away.
>
> By Train-Ernakulam North Railway Station, about 9 km
>
>
>
>
>
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