Rama was born a prince, but suffered in exile. Krishna was born in a prison, but was pampered like a prince in Gokula. But in His Vamana avatara, the Lord was not born a prince, and did not enjoy any comforts. He was the son of a sage, and had no riches. To retrieve Indra’s kingdom, He begged from Mahabali. Did He have to do all this? But, if He had not taken the Trivikrama avatara, how would the Vedas have been able to praise Trivikrama, asks Kooratazhvan. In the Vishnu Sahasranama, there are many names which refer to the Trivikrama avatara, elaborated M.A. Venkatakrishnan, in a discourse. He is Upendra (153rd name in Parasara Bhatta’s classification). Indra was Atiti’s son, and since Vamana appeared later as Atiti’s son, the Sahasranama refers to Him as Upendra, the one younger to Indra. Vamana is the 154th name. It was as Vamana that He approached Bali.
Another name in the Sahasranama is Praamshuh. This refers to His assuming the huge form of Trivikrama, when He covered all worlds. He is Amoghah, because He was merciful to both Indra and Mahabali. Indra got back his kingdom, but Bali was not left out. He was given patala loka to rule over. The Lord is Suchihi, because although He was kind to both Indra and Bali, He expected nothing in return. He is Oorjithah, because He had the capacity to control all those who opposed Him, like Namuchi, for example. Namuchi was the son of Mahabali. Although He is Upendra, the One younger than Indra, yet He is Ateendra, that is One whose prowess far exceeds that of Indra. Sangraha and Sargaha, indicate that He is easy of access to His bhaktas. Dhrutaatma means that because He is so approachable, He saves jivas. He is Niyamah, because He humbles enemies like Bali. He is Yamah, because He is inside everyone, directing them.
