HomeVamana PuranaAdh. 51Shloka 5
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Vamana Purana — Bali Learns of Vamana, Shloka 5

Bali Learns of Vamana in Aditi’s Womb and Prahlada Teaches Refuge in Hari

स ज्ञात्वा वासुदेवोत्थं भयं दैत्येष्वनुत्तमम् चिन्तयामास योगात्मा क्व विष्णुः सांप्रतं स्थितः

sa jñātvā vāsudevotthaṃ bhayaṃ daityeṣvanuttamam cintayāmāsa yogātmā kva viṣṇuḥ sāṃprataṃ sthitaḥ

[{"question": "What is the significance of the names Netrabhāsa and Gatibhāsa?", "answer": "Both names are built on bhāsa (‘shine, radiance’), suggesting a thematic pairing: Netrabhāsa (‘radiance of the eyes/vision’) and Gatibhāsa (‘radiance of movement/trajectory’). Purāṇic narratives often use such names to foreshadow traits—perception/vision for one, speed/agency or ‘course of destiny’ for the other."}, {"question": "Why does the verse say the father named him ‘kautukāt’?", "answer": "Kautuka indicates a light, whimsical motive—‘out of amusement’—which can subtly imply that the naming is not solemnly ritualized but narrative and character-driven, sometimes hinting at irony or later reversal of fortune."}, {"question": "Are any deities or sacred places invoked here?", "answer": "No. The verse is confined to familial identification and naming; it contains no explicit deity-invocation or tīrtha geography."}]

Narratorial voice (Sūta-style Purāṇic narration) describing a yogic figure’s reflection; addressee implied by the next verse as Nārada is being addressed/mentioned.
Vishnu (Vāsudeva)
Cosmic order and divine presenceDaitya fear and divine interventionYogic inquiry (jijñāsā)Locating Viṣṇu across the worlds

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

FAQs

The compound signals that the Daityas’ dread is not ordinary political fear but a theophanic reaction to Viṣṇu’s agency—his presence, vow, or impending avatāra-action. In Purāṇic narrative, such fear often precedes a decisive divine intervention that rebalances dharma.

The text characterizes the inquirer as contemplative and capable of inner vision. Purāṇic cosmography is frequently framed as knowledge accessed through yogic insight (dhyāna/jñāna), not merely physical travel; thus ‘yogātmā’ legitimizes the forthcoming survey of worlds.

It implies that Viṣṇu’s ‘station’ (sthāna) can be spoken of at multiple levels—iconic (temple/tīrtha), cosmic (support of lokas), and transcendent (beyond). The immediate context points to a cosmographic answer: tracing realms from Pātāla upward.