Matsya Purana — The Dialogue of Kacha and Devayani: Dharma, Shloka 5

Devanagari script

स समापितविद्यो मां भक्तां न त्यक्तुमर्हसि गृहाण पाणिं विधिवन् मम मन्त्रपुरस्कृतम् //

Transliteration

sa samāpitavidyo māṃ bhaktāṃ na tyaktumarhasi gṛhāṇa pāṇiṃ vidhivan mama mantrapuraskṛtam //

Translation

والآن وقد اكتملت دراستك، فلا يليق بك أن تهجرني، أنا المخلصة لك. فاقبل يدي زواجًا على وفق الشعائر الصحيحة، مُقدَّسًا بتلاوة المانترا.

Word by Word

• sa: now/therefore

• samāpita-vidyaḥ: one whose learning (Vedic study) is completed

• mām: me

• bhaktām: devoted (woman)/your devotee

• na: not

• tyaktum: to abandon

• arhasi: you ought/are fit

• gṛhāṇa: accept/take

• pāṇim: the hand (as in pāṇigrahaṇa, marriage)

• vidhivat: according to rule/rite

• mama: my

• mantra-puraskṛtam: preceded by (and consecrated with) mantras

Speaker

• A woman petitioner (likely a prospective bride) addressing a learned man whose studies are complete

Tags

• Dharma
• Grihastha
• MarriageRites
• Mantra
• PuranicEthics

FAQs

What does this verse reveal about the creation or dissolution (Pralaya)?

This verse does not address pralaya or cosmology; it focuses on dharma in human life—specifically the transition from completed study to household life through a mantra-sanctioned rite.

How does this verse relate to the duties of a King or Householder?

It reflects gṛhastha-dharma: after completing brahmacarya (formal study), one is expected to enter household life through a lawful, ritual marriage (pāṇigrahaṇa) performed vidhivat with mantras, rather than abandoning a devoted partner.

What is the architectural or ritual significance mentioned here?

The ritual significance is explicit: marriage is to be conducted “vidhivat” and “mantra-puraskṛtam,” indicating that formal Vedic mantras and correct procedure authorize and sanctify the union.