Kali’s Complaint to Brahma and the Arrival of Śrī (Jayaśrī) in Bali’s Court
तान् प्रभग्नान् सुरगाणान् बलिबाणापुरोगमाः पृष्ठतश्चाद्रवन् सर्वे त्रैलोक्यविजिगीषवः
tān prabhagnān suragāṇān balibāṇāpurogamāḥ pṛṣṭhataścādravan sarve trailokyavijigīṣavaḥ
Śaṅkha: conch (Pāñcajanya, emblem of Viṣṇu); Cakra: discus (Sudarśana, emblem of divine sovereignty and protection); Gadā: mace (Kaumodakī, emblem of strength and righteous punishment); Pāṇi: hand; Mādhava: Viṣṇu (lord/consort of Lakṣmī; also ‘of Madhu’s line’); Puruṣottama: the Supreme Person, highest among beings; Prapadyasva: ‘take refuge, surrender’ (imperative of prapad); Śaraṇa: refuge, protection; Śreyas: highest good, spiritual and worldly welfare; Vidhāsyati: ‘will arrange/bring about’.
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It marks Bali’s campaign as more than a local victory: it is a bid for universal sovereignty over the three cosmic tiers. This is precisely the condition that triggers Viṣṇu’s corrective avatāra strategy (Vāmana/Trivikrama).
Purāṇic battle narration often highlights emblematic champions to represent the whole Daitya coalition. Bali signifies legitimate Daitya kingship and ritual power; Bāṇa represents formidable martial support—together signaling a consolidated, aggressive front.
It depicts a tactical collapse, not absolute annihilation. The Devas’ retreat is a narrative hinge: their loss of position leads to seeking higher refuge and the eventual restoration through divine intervention.