Bali’s Worship of Sudarshana and Prahlada’s Teaching on Vishnu-Bhakti
एतद् भगवतश्चक्रं दैत्यचक्रक्षयङ्करम् संपूजनीयं दैत्येन्द्र वामनस्य महात्मनः इत्येवमुक्त्वा चार्वङ्गी सार्घपात्रा विनिर्ययौ
etad bhagavataścakraṃ daityacakrakṣayaṅkaram saṃpūjanīyaṃ daityendra vāmanasya mahātmanaḥ ityevamuktvā cārvaṅgī sārghapātrā viniryayau
அவள் கூறினாள்—‘இது பகவானின் சக்கரம்; தைத்யர்களின் படையணிக்கு அழிவை உண்டாக்குவது. தைத்யேந்திரா! மகாத்மா வாமனனுடைய இதை முறையாகப் பூஜிக்க வேண்டும்.’ என்று சொல்லி, சார்வங்கீ அர்க்யத்துடன் கூடிய பாத்திரத்தை எடுத்துக் கொண்டு வெளியே சென்றாள்।
{ "primaryRasa": "adbhuta", "secondaryRasa": "vira", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
The compound frames the discus as the decisive force that breaks the Daityas’ military ‘wheel/array’ (cakra as formation/host) and also their ‘wheel’ of power—i.e., it is the emblem of Viṣṇu’s sovereignty that ends Asuric dominance when dharma requires it.
Arghya is a formal offering (often water with auspicious substances) given to a deity or honored guest. Here it signals that the cakra is approached not as a mere weapon but as a divine presence worthy of full pūjā protocol.
Within this excerpt she functions as a ritual agent/attendant who prepares and brings the offering-vessel. The verse’s focus is less on her identity and more on establishing the correct liturgical response to the appearance of Sudarśana.