Shloka 2

Vishnu Slays Kalanemi — Vishnu Enters the Deva–Asura War and Slays Kalanemi

Devanagari script

ज्ञात्वाभिषिक्तं दैतेयं विरोचनसुतं बलिम् दिदृक्षवः समायाताः समयाः सर्व एव हि

Transliteration

jñātvābhiṣiktaṃ daiteyaṃ virocanasutaṃ balim didṛkṣavaḥ samāyātāḥ samayāḥ sarva eva hi

Translation

“Knowing that the Daitya Bali, son of Virocana, had been consecrated, all those concerned (the assembled parties) came together at the appointed time, desiring to see (him).”

Speakers

• Pulastya continuing the narration (to Nārada
• per the dialogue frame).

Primary Deities

• Bali
• Virocana (as lineage reference)
• Devas/assembled beings (implied collective)

Key Themes

• Royal abhiṣeka as cosmic trigger
• Deva–Asura political tension
• Assembly and witnessing (darśana)
• Narrative foreshadowing of divine intervention

Verse Rasa (Emotional Flavour)

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

FAQs

Who are the ‘didṛkṣavaḥ’—who comes to see Bali?

The verse is generic, but in the Bali cycle it typically points to devas and other cosmic stakeholders who respond to a major shift in sovereignty. Subsequent verses usually specify which gods/sages arrive or how the deva court reacts.

Why is Bali’s consecration treated as a cosmically significant event?

In Purāṇic political theology, kingship (rājya) is not merely human governance; it redistributes cosmic power (tejas). A Daitya’s abhiṣeka can threaten deva order, prompting assemblies, omens, and ultimately Viṣṇu’s corrective descent.

Does this verse contain any pilgrimage-geography signals typical of the Vāmana Purāṇa?

No. It is narrative scaffolding without named tirthas. Geographic anchoring often appears later when events are tied to specific yajña-sites, rivers, or kṣetras associated with Bali’s sacrifice and Viṣṇu’s approach.