Viṣṇu, appearing before Bali as Vāmana, transformed into Trivikrama, filling the universe, covering all the earth and the heavens in two steps.
The verse that opens the Pūrva-pīṭhikā of Daṇḍin’s Daśakumāracarita plays on this imagination, and on the word daṇda / daṇḍin. Here’s the verse (in Sragdharā metre of pattern GGGGLGG—LLLLLLG—GLGGLGG):
May the leg of Trivikrama,
pole for the parasol that is the universe,
stem of the lotus that is Brahma’s seat,
mast of the ship that is the earth,
rod of the streaming banner that is the river of the Gods,
axle-rod around which the zodiac turns,
pillar of victory over the three worlds,
rod of death for the enemies of the Gods,
favour you with blessings.
brahmāṇḍa-cchatradaṇḍaḥ śata-dhṛti-bhavan’-âmbhoruho nāla-daṇḍaḥ
kṣoṇī-nau-kūpa-daṇḍaḥ kṣarad-amara-sarit-paṭṭikā-ketu-daṇḍaḥ /
jyotiścakr’-âkṣa-daṇḍas tribhuvana-vijaya-stambha-daṇḍo ‘ṅghri-daṇḍaḥ
śreyas traivikramas te vitaratu vibudha-dveṣiṇāṃ kāla-daṇḍaḥ //ब्रह्माण्डच्छत्रदण्डः शतधृतिभवनाम्भोरुहो नालदण्डः क्षोणीनौकूपदण्डः क्षरदमरसरित्पट्टिकाकेतुदण्डः । ज्योतिश्चक्राक्षदण्डस्त्रिभुवनविजयस्तम्भदण्डोऽङ्घ्रिदण्डः श्रेयस्त्रैविक्रमस्ते वितरतु विबुधद्वेषिणां कालदण्डः ॥
[The Mānasataraṃgiṇī-kāra, agreeing with Santillana and von Dechend the authors of Hamlet’s Mill, considers the “pole” or “axis” motif central to the conception of Vishnu (e.g. matsya‘s horn, Mount Meru as the rod on kūrma, nṛsiṃha from the pillar, etc.: see here), sees much more depth in this poem, and that Daṇḍin was remembering this old motif.]
The translation above is mildly modified from that of Isabelle Onians in her translation (“What Ten Young Men Did”) of the Daśa-kumāra-carita, published by the Clay Sanskrit Library:
Pole for the parasol-shell that is Brahma’s cosmic egg,
Stem for Brahma’s lotus seat,
Mast for the ship that is the earth,
Rod for the banner that is the rushing immortal river Ganges,
Axle rod for the rotating zodiac,
Pillar of victory over the three worlds—
May Vishnu’s leg favor you with blessings—
Staff that is the leg of him who as Trivikrama reclaimed those three worlds in three steps,
Rod of time, death itself, for the demon enemies of the gods.
Ryder, in his translation (“The Ten Princes”), takes some liberties and manages verse in couplets:
May everlasting joy be thine,
Conferred by Vishnu’s foot divine,
Which, when it trod the devils flat,
Became the staff of this and that:
The staff around which is unfurled,
The sunshade of the living world;
The flagstaff for the silken gleam
Of sacred Ganges’ deathless stream;
The mast of earth’s far-driven ship,
Round which the stars (as axis) dip;
The lotus stalk of Brahma’s shrine;
The fulcrumed staff of life divine.
For another verse that fully gets into this “filling the universe” spirit, see The dance of the bhairava on manasa-taramgini.