Vishnu’s Return to Brahmā and the Vāmana–Trivikrama Theophany
इत्थं वृते देववरेण प्रादात् प्रभुस्तथास्त्विति तमव्ययात्मा तस्थौ हि रूपेण हि वामनेन संपूज्यमानः सदने स्वयंभोः
itthaṃ vṛte devavareṇa prādāt prabhustathāstviti tamavyayātmā tasthau hi rūpeṇa hi vāmanena saṃpūjyamānaḥ sadane svayaṃbhoḥ
આ રીતે દેવશ્રેષ્ઠે વિનંતી કરતાં પ્રભુએ “તથાસ્તુ” કહીને તે દાન કર્યું. અવ્યય આત્માસ્વરૂપ ભગવાન સ્વયંભૂ (બ્રહ્મા)ના ધામમાં વામનરૂપે જ સ્થિર રહ્યા અને વિધિપૂર્વક પૂજિત થયા।
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The term devavara (“best among the gods”) is context-dependent; in Vāmana-related episodes it commonly points to Indra as the deva-king who benefits from Viṣṇu’s act. The verse itself does not name him, but the courtly setting and subsequent celestial worship align well with Indra’s role.
Purāṇic narration often preserves an avatāra-form beyond the immediate exploit to emphasize ongoing accessibility for worship and the lasting sanctity of the event. Here, Vāmana is not merely a momentary disguise but a stable, worship-worthy manifestation in Brahmā’s sphere.
In this verse it denotes Brahmā’s celestial abode (a cosmological location). While the Vāmana Purāṇa frequently maps terrestrial sacred geography, this line situates the scene in a divine residence rather than naming an earthly river, forest, or pilgrimage-site.