HomeVamana PuranaAdh. 65Shloka 19
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Shloka 19

Vamana's Three StepsVamana’s Three Steps and the Binding of Bali

पद्भ्यां भूमिस्तथा जङ्घे नभस्त्रैलोक्यवन्दितः सत्यं तपो जानुयुग्मे ऊरुभ्यां मेरुमन्दरौ

padbhyāṃ bhūmistathā jaṅghe nabhastrailokyavanditaḥ satyaṃ tapo jānuyugme ūrubhyāṃ merumandarau

اُس کے قدموں سے زمین، پنڈلیوں سے لوک، اور رانوں سے وہ آسمان ظاہر ہوا جو تینوں جہانوں میں معظّم ہے۔ دونوں گھٹنوں میں ستیہ اور تپس ٹھہرے ہیں؛ اور دونوں رانوں سے میرو اور مندر (پہاڑ) نمودار ہوئے۔

Not specified in the provided excerpt (context likely a narrator/ṛṣi explaining a cosmic mapping).
Vishnu (implied cosmic person)
Cosmic anatomy (microcosm–macrocosm correspondence)Cosmography as sacred geographyEthical principles embedded in cosmic order (Satya, Tapas)

{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

In Purāṇic ‘body-as-cosmos’ schemata, joints symbolize stability and support. Knees bear the body’s weight and enable movement; similarly, satya and tapas are portrayed as sustaining dharma and enabling spiritual progress—supporting the worlds like a cosmic ‘hinge’.

Meru functions as the axial world-mountain in Purāṇic cosmography, while Mandara is famed as the churning mountain (samudra-manthana) and also appears as a sacred mountain. Pairing them emphasizes that multiple paradigmatic ‘world-mountains’ are grounded in the same cosmic source.

The verse uses a Virāṭ/Puruṣa-style mapping without explicit sectarian markers. In the Vāmana Purāṇa’s cosmographic-tīrtha discourse, such mappings often function as a universal template that can be read as Vishnu’s cosmic form, while remaining broadly ‘Puruṣa’ in diction.