Kali’s Complaint to Brahma and the Arrival of Śrī (Jayaśrī) in Bali’s Reign
प्रजापतिभ्यस्तां प्रादात् शुक्राय च विशःसु च नीलवस्त्रालिसदृशी या चुर्थी वृषस्थिता
prajāpatibhyastāṃ prādāt śukrāya ca viśaḥsu ca nīlavastrālisadṛśī yā curthī vṛṣasthitā
เขาได้มอบนางแก่เหล่าประชาบดี แก่ศุกราจารย์ และในหมู่ไวศยะด้วย นางผู้ประหนึ่งพวงอาภรณ์สีน้ำเงิน กล่าวกันว่าในรูปที่สี่ประทับเหนือโค.
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
Color functions as a semiotic marker in Purāṇic iconography. Here, ‘nīla’ (blue/dark hue) distinguishes a particular manifestation of the goddess/river aligned with specific recipients (Prajāpatis, Śukra, and Vaiśyas), indicating differentiated ritual or beneficence rather than a change in the physical river.
A bull can evoke multiple registers: dharma (as ‘vṛṣa’), prosperity/agricultural strength (relevant to Vaiśyas), and also Nandin/Śiva in broader Purāṇic symbolism. In a māhātmya context, it primarily signals the ‘support’ or emblem of this manifestation, without requiring an exclusive sectarian reading.
The passage is mapping the river-goddess’ reach across cosmic and social domains. Śukra’s inclusion underscores that tīrtha-power is not restricted to one camp (deva-only); it can be accessed across lineages, provided the appropriate ritual frame and merit.