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
وہاں وہ دیوی اور انسانی—دونوں طرح کے گوناگوں بھوگ بھوگتا ہوا رہا۔ اس کی محبوبہ بیوی کا نام وِندھیاولی تھا۔ وہ نیک سیرت سے آراستہ، ہزار نوجوان عورتوں میں سرفہرست تھی۔ اے مُنی، اسی کے ساتھ مہاتجسوی ویرَوچنی پُتر (بلی) وہاں کھیلتا اور بہلتا رہا۔
{ "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.