विष्णोर्नु कं वीर्याणि पर वोचं यः पार्थिवानि विममेरजांसि |
यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ||
Of Vishnu now I declare the mighty works, who has measured out the earthly worlds and that higher seat of our self-accomplishing he supports, he the wide-moving, in the threefold steps of his universal movement. ( RV 1.154.1)
पर तद विष्णु सतवते वीर्येण मर्गो न भीमः कुचरो गिरिष्ठाः |
यस्योरुषु तरिषु विक्रमणेष्वधिक्षियन्ति भुवनानि विश्वा ||
That Vishnu affirms on high by his mightiness and he is like a terrible lion that ranges in the difficult places, yea, his lair is on the mountain-tops, he in whose three wide movements
all the worlds find their dwelling-place. ( RV 1.154.2)
Vishnu is the wide-moving one. He is that which has gone abroad—as it is put in the language of the Isha Upanishad, sa paryagat,—triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredha vicakramanah.
In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world,— the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle,—the triple heaven and its three luminous summits, trıni rocana. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the midworld and heaven are the triple place of the conscious being’s progressive self-fulfilling, trisadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.
But there is more; there is also the world where the selffulfilment is accomplished, Vishnu’s highest stride. In the second verse the seer speaks of it simply as “that”; “that” Vishnu, moving yet forward in his third pace affirms or firmly establishes, pra stavate, by his divine might. Vishnu is then described in language which hints at his essential identity with the terrible Rudra, the fierce and dangerous Lion of the worlds who begins in the evolution as the Master of the animal, Pashupati, and moves upward on the mountain of being on which he dwells, ranging through more and more difficult and inaccessible places, till he stands upon the summits. Thus in these three wide movements of Vishnu all the five worlds and their creatures have their habitation.
Earth, heaven and “that” world of bliss are the three strides. Between earth and heaven is the Antariksha, the vital worlds, literally “the intervening habitation”. Between heaven and the world of bliss is another vast Antariksha or intervening habitation, Maharloka, the world of the superconscient Truth of things.
from - "the secrets of vedas" by aurobindo ghosh.
यो अस्कभायदुत्तरं सधस्थं विचक्रमाणस्त्रेधोरुगायः ||
Of Vishnu now I declare the mighty works, who has measured out the earthly worlds and that higher seat of our self-accomplishing he supports, he the wide-moving, in the threefold steps of his universal movement. ( RV 1.154.1)
पर तद विष्णु सतवते वीर्येण मर्गो न भीमः कुचरो गिरिष्ठाः |
यस्योरुषु तरिषु विक्रमणेष्वधिक्षियन्ति भुवनानि विश्वा ||
That Vishnu affirms on high by his mightiness and he is like a terrible lion that ranges in the difficult places, yea, his lair is on the mountain-tops, he in whose three wide movements
all the worlds find their dwelling-place. ( RV 1.154.2)
Vishnu is the wide-moving one. He is that which has gone abroad—as it is put in the language of the Isha Upanishad, sa paryagat,—triply extending himself as Seer, Thinker and Former, in the superconscient Bliss, in the heaven of mind, in the earth of the physical consciousness, tredha vicakramanah.
In those three strides he has measured out, he has formed in all their extension the earthly worlds; for in the Vedic idea the material world which we inhabit is only one of several steps leading to and supporting the vital and mental worlds beyond. In those strides he supports upon the earth and mid-world,— the earth the material, the mid-world the vital realms of Vayu, Lord of the dynamic Life-principle,—the triple heaven and its three luminous summits, trıni rocana. These heavens the Rishi describes as the higher seat of the fulfilling. Earth, the midworld and heaven are the triple place of the conscious being’s progressive self-fulfilling, trisadhastha, earth the lower seat, the vital world the middle, heaven the higher. All these are contained in the threefold movement of Vishnu.
But there is more; there is also the world where the selffulfilment is accomplished, Vishnu’s highest stride. In the second verse the seer speaks of it simply as “that”; “that” Vishnu, moving yet forward in his third pace affirms or firmly establishes, pra stavate, by his divine might. Vishnu is then described in language which hints at his essential identity with the terrible Rudra, the fierce and dangerous Lion of the worlds who begins in the evolution as the Master of the animal, Pashupati, and moves upward on the mountain of being on which he dwells, ranging through more and more difficult and inaccessible places, till he stands upon the summits. Thus in these three wide movements of Vishnu all the five worlds and their creatures have their habitation.
Earth, heaven and “that” world of bliss are the three strides. Between earth and heaven is the Antariksha, the vital worlds, literally “the intervening habitation”. Between heaven and the world of bliss is another vast Antariksha or intervening habitation, Maharloka, the world of the superconscient Truth of things.
from - "the secrets of vedas" by aurobindo ghosh.
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