Vamana Purana — Kali's Complaint to Brahma (Part 2), Shloka 28

Kali’s Complaint to Brahma and the Arrival of Śrī (Jayaśrī) in Bali’s Reign

Devanagari script

सा चेन्द्रेणासुरश्रेष्ठ मनुना च यशस्विनी वैश्यास्तां पीतवसनां कनकाङ्गीं सदैव हि

Transliteration

sā cendreṇāsuraśreṣṭha manunā ca yaśasvinī vaiśyāstāṃ pītavasanāṃ kanakāṅgīṃ sadaiva hi

Translation

śocya: pitiable, to be lamented; durbuddhi/durmati: evil-minded, of bad judgment/intent; nindanīya: blameworthy; sādhavaḥ: the virtuous, good people; trailokya: the three worlds (heaven, mid-region, earth); guru: teacher, preceptor; Viṣṇu: the all-pervading Lord; abhinindasi: you strongly/explicitly revile.

Speakers

• Narratorial voice within Saromahatmya (continuing the varna-wise iconography of Śrī)

Primary Deities

• Lakshmi (Śrī)
• Indra

Key Themes

• Śrī revered across cosmic factions (deva/asura)
• Varna-based devotional visualization
• Prosperity symbolism (gold/yellow)
• Social theology of auspiciousness

Verse Rasa (Emotional Flavour)

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

FAQs

Why are Indra, an Asura leader, and Manu all mentioned together?

The triad signals Śrī’s trans-cosmic sovereignty: she is sought by devas (Indra), asuras (a foremost Asura), and human progenitors/lawgivers (Manu). Prosperity and legitimacy are portrayed as dependent on Śrī regardless of faction.

What is the significance of yellow garments and a golden body for Vaiśyas?

Yellow and gold are conventional markers of wealth, grain, trade, and abundance—domains culturally associated with Vaiśya life. The verse encodes an iconography of prosperity suited to their social function.

Does “asuraśreṣṭha” identify a specific named Asura?

Not in this verse alone. It is a title that can apply to prominent daityas (e.g., Bali in some contexts), but without an explicit name here it should be read as a generic ‘chief of Asuras’ emphasizing Śrī’s universal desirability.