From the five elements, water is proclaimed the greatest, its excellence surpassing all others. Among them, water stands supreme, and so, Mahādeva offered a water-pot, declaring its significance. He explained that any water which is beautiful, holy, and purifying—whether touched, remembered, or merely seen—has the power to free one from sin, O Brahman. After these words, Mahādeva handed the water-pot to me, and all the hosts of gods, filled with devotion, addressed the Lord of gods. Great joy arose among them, and cries of victory echoed. At a festival of the gods, the unborn one, upon seeing his mother's feet, incurred sin. Out of compassion, his father bestowed upon him the purifying Gaṅgā, dwelling within the sacred water-pot, so that simply remembering it could cleanse him. O Lord, the goddess who resides in the water-pot increases your merit. Tell me, I implore, how she came to the world of mortals. There was once a great demon named Bali, unconquered by the gods, who ruled with righteousness, fame, and protection of his subjects. Through devotion to his teacher, truthfulness, strength, power, generosity, and forgiveness, he was unequalled in the three worlds. Observing Bali’s rising prosperity, the gods became anxious and wondered among themselves how they might defeat him. While Bali governed the three worlds, free from all obstacles, there were no enemies, no diseases, nor any misfortune. No drought or unrighteousness occurred, no talk of atheism, nor any wicked person; not even in dreams did such things appear during Bali’s reign. Yet, his prideful arrows were shattered and his sword of fame broken; the gods, struck by his command and power, found no peace. Setting aside envy, they deliberated together, their bodies blazing with the fire of Bali’s glory, and, deeply troubled, they went to Viṣṇu. They pleaded: “We are afflicted, our strength is gone, O bearer of conch, discus, and mace; for our sake, you always wield your weapons. With you as Lord, O Lord of the universe, how can we suffer such distress? If our speech bows to you, how can it honor a demon? In mind, deed, and word, we have taken refuge in you alone; seeking shelter at your feet, how can we bow to a demon? We worship you with great sacrifices, we praise you with words, O Acyuta; being devoted to you alone, how can we bow to a demon? The gods, led by Indra, always rely on your power; having attained the position you granted, how can we bow to a demon? You are the creator as Brahmā, you protect as Viṣṇu, and you destroy with Rudra’s power; how can we bow to a demon? Sovereignty is the cause in the world; what is the use of powerlessness? Deprived of dominion, O Lord of gods, how can we bow to a demon? You are beginningless, the sustainer of the world; you are infinite, the teacher of the universe. How can we bow to a demon, our enemy who is finite? Strengthened by your power, having conquered the three worlds by your might, may we remain steadfast, O Lord of gods; how can we bow to a demon?” Hearing these words, the slayer of Daityas spoke to all the immortals, intent on fulfilling their purpose. “That Daitya Bali is my devotee; he cannot be slain by gods or demons. Just as you are nourished by me, so Bali is nourished by me as well. Without battle, O gods, I will bind Bali by means of a mantra, and having slain him, I will grant you the kingdom of heaven.” The hosts of gods replied, “So be it,” and returned to heaven. The blessed Lord of gods then entered Aditi’s womb. As he was being born, celebrations rang out; he appeared as Vāmana, O Brahman, the Lord of sacrifice, the person of the sacrifice. Meanwhile, Bali, the strongest among the strong, consecrated for a horse-sacrifice, was attended by foremost sages. His priest Śukra, knower of the Vedas and their branches, was present as Bali performed the rite. For the sake of sacrificial offerings, Śukra officiated, surrounded by gods, Gandharvas, and Nāgas. The sacrificial statements rang out: “Let it be given, let it be enjoyed, let worship be performed separately and fully,” repeated again and again in completeness. Gradually, Vāmana, singing the Sāma hymns, arrived at that place, adorned with brilliant earrings, and entered the sacrificial enclosure. Bhārgava, seeing Vāmana and praising the sacrifice, recognized him as the god in the form of Brahma, the slayer of demons. Knowing him as the giver, the fruit of sacrificial austerities, and destroyer of demons, Bhārgava quickly spoke to the king, radiant with great energy. He said, “He is the conqueror by the duty of kṣatriyas, the giver of wealth through devotion; Bali, the foremost among the powerful, consecrated with his wife in the sacrifice.” Śukra, the tiger among Bhṛgus and supremely wise, addressed Bali, who was meditating on the sacrificial person and offering oblations separately: “That Brahmin who has arrived at your sacrifice in the form of Vāmana is not a true Brahmin, O Bali; he is the lord of sacrifice, the bearer of sacrifice. A child has come to ask you, surely for the benefit of the gods; after consulting with me, O master, you should give afterwards.” Bali, the subduer of enemies, spoke to Bhārgava, his priest: “Blessed am I, for the lord of sacrifice comes to my house in person; having arrived, he asks for something—what remains to be discussed?” Having spoken thus, he, together with his wife and Śukra the priest, went to where the foremost Brahmin, Vāmana, son of Aditi, awaited.