Bali’s Worship of Sudarshana and Prahlada’s Teaching on Vishnu-Bhakti
तत्रास्ते विविधान् भोगान् भुञ्जन् दिव्यान् स मानुषान् नाम्ना विन्ध्यावलीत्येवं भार्यास्य दयिताभवत् 67.3 युवतीनां सहस्रस्य प्रधाना शीलमण्डिता तया सह महातेजा रेमे वैरोचनिर्मुने
tatrāste vividhān bhogān bhuñjan divyān sa mānuṣān nāmnā vindhyāvalītyevaṃ bhāryāsya dayitābhavat 67.3 yuvatīnāṃ sahasrasya pradhānā śīlamaṇḍitā tayā saha mahātejā reme vairocanirmune
वहाँ वह दिव्य और मानुष—दोनों प्रकार के नाना भोगों का उपभोग करता हुआ रहा। उसकी प्रिय पत्नी का नाम विन्ध्यावली था। वह सदाचार से विभूषित, सहस्र युवतियों में प्रधान थी। हे मुनि, उस विन्ध्यावली के साथ महातेजस्वी वैरोचनिपुत्र (बलि) वहाँ क्रीड़ा करता रहा।
{ "primaryRasa": "shringara", "secondaryRasa": "adbhuta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
After Trivikrama’s intervention, Sutala is portrayed as a privileged underworld realm. “Divine” indicates celestial-grade luxuries and longevity; “human” indicates familiar royal enjoyments—music, companionship, and courtly life—retained in recognizable form.
The phrase functions as a royal-epic trope: abundance of attendants/consorts signifies sovereignty, while Vindhyāvalī’s primacy and ‘śīla’ emphasize legitimate queenship and moral excellence rather than mere sensuality.
Not necessarily. In this verse the term is a personal name (Bali’s wife). Without explicit markers (e.g., ‘Vindhya-parvata’), it should not be indexed as sacred geography.