Vedic mythology

38 III. RELIGION, WELTL. WISSENSCH. u. KUNST. i A. VEDIC MYTHOLOGY.
wide-striding , which also occur about a dozen times, allude to the same
action. With these three steps Visnu is described as traversing
the terrestrial spaces. Two of these steps or spaces are visible
the earth or
to men, but
the third or highest step is beyond the flight of birds or mortal ken 5
(i,i55 ;
7, 99 2
). The same notion seems to be 3
mystically expressed (i, I55 ) when
he is said to bear his third name in the bright realm of heaven. The highest
place of Visnu is regarded as identical with the highest place of Agni, for
Visnu guards the highest, the third place of Agni (10, i 3 ) and Agni with the
loftiest station of Visnu guards the mysterious cows (probably = clouds:
5, 3 3 ). The highest step of Visnu is seen by the liberal like an eye fixed in
20
heaven (i, 22 ). It is his dear abode, where pious men rejoice and where
there is a well of honey (i, I54 5 ), and where the gods rejoice (8, 297;.
x
This highest step shines down brightly and is the dwelling of Indra and Visnu,
2
where are the many-horned swiftly moving cows (probably = clouds), and
6
which the singer desires to attain (i, i54 ). Within these three footsteps all
beings dwell (x, I54 2
), and they are full of 4
honey (i, i54 ), probably because
the third and most important is full of it 3 . Visnu guards the highest abode
(pdthas)^, which implies his favourite dwelling-place (3, 55 10
) and is else
where expressly stated to be so (i, 15 4 s Visnu is less definitely said
). In
to dwell far from this
another passage (7, ioo5)
space. He is once spoken
of (i,i56 5 ) as having three abodes, trisadhastha, an epithet primarily appro
priate to Agni ($ 35).
The opinion that Visnu s three steps refer to the course of the sun is
almost unanimous. But what did they originally represent? The purely
naturalistic interpretation favoured by most European scholars 5 and by Yaska s
predecessor Aurnavabha (Nir. 12, 19) takes the three steps to mean the rising,
culminating, and setting of the sun. The alternative view, which prevails
throughout the younger Vedas, the Brahmanas, as well as post-Vedic litera
ture, and was supported by Yaska s predecessor Sakapuni and is favoured by
BERGAIGNE and the present writer 8
, interprets the three steps as the course of
the solar deity through the three divisions of the universe. With the former
of Visnu shows no trace
interpretation is at variance the fact that the third step
of being connected with sunset, but on the contrary is identical with the
highest step. The alternative view does not conflict with what evidence the
RV. itself supplies, and is supported by the practically unvarying tradition
in India beginning with the later Vedas.
That the idea of motion is characteristic of Visnu is shown by other
expressions besides the three steps. The epithets wide-going and Svidestriding
are almost entirely limited to Visnu, as well as the verb vi-kram.
The latter is also employed in allusion to the sun, spoken of as the varie
gated stone placed in the midst of heaven, which took strides (5, 47 3 ). Visnu
is also swift esa (otherwise said only once of Brhaspati) or swift-going* evaya,
evayavan (otherwise connected only with the Maruts). Coupled
with the con
stant idea of swift and far-extending motion is that of regularity. In taking
his three strides Visnu observes laws (i, 22 l8
). Like other deities typical of
regular recurrence (Agni, Soma, Surya, Usas), Visnu is the ancient germ of
order , and an ordainer, who (like Agni, Surya, Usas) is both ancient and
recent (i, i$6 2
~*). In the same words as the sun-god Savitr (5, 8i 3 ), he is
said (i, I54 1
; 6, 49 13 ) to have measured out the earthly spaces. With this
may also be compared the statement that Varuna measured out the spaces
with the sun (p. n). Visnu is in one passage (i, I55 6
cp. i, 164*- 4b ) de
scribed as setting in motion like a revolving wheel his 90 steeds (= days)
with their four names (= seasons). This can hardly refer to anything but