Matsya Purana — The Strategy to Defeat Tāraka: Pārvatī’s Birth, Shloka 62

Devanagari script

विरहेण हरस्तस्या मत्वा शून्यं जगत्त्रयम् तपस्यन्हिमशैलस्य कन्दरे सिद्धसेविते //

Transliteration

viraheṇa harastasyā matvā śūnyaṃ jagattrayam tapasyanhimaśailasya kandare siddhasevite //

Translation

وبفراقها رأى هَرَ (شيفا) أن العوالم الثلاثة خواء، فاعتكف للنسك والتقشّف في كهفٍ من كهوف الهيمالايا، يرتاده السِدّهة ويقومون بخدمته.

Word by Word

• viraha: separation

• haras (haraḥ): Hara, Śiva

• tasyāḥ: of her (i.e., the Goddess/consort)

• matvā: having considered, deeming

• śūnyam: void, empty

• jagat-trayam: the three worlds

• tapasyan: performing austerities

• hima-śailasya: of the snowy mountain (Himālaya)

• kandare: in a cave/cavern

• siddha-sevite: served/visited by Siddhas (perfected beings).

Speaker

• Sūta (narrator) in Purāṇic narration (likely reporting the episode to the listening sages)

Entities Mentioned

• Hara (Shiva)
• Himalaya
• Siddhas
• Three Worlds (Trailokya)

Tags

• Shaiva
• Viraha
• Tapas
• Himalaya
• Siddhas

FAQs

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

It does not describe cosmic Pralaya directly; instead, it uses a devotional-cosmic idiom—Śiva feels the “three worlds” as empty due to separation—highlighting inner desolation rather than literal dissolution.

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

By portraying tapas (austerity/self-discipline) as the response to intense sorrow, it supports the Purāṇic ethic that one should steady the mind through restraint and spiritual practice rather than fall into disorder—an ideal applicable to both rulers and householders.

What is the architectural or ritual significance mentioned here?

The verse points to the ritual-ascetic significance of sacred geography: a siddha-sevita Himalayan cave as a potent tapas-sthāna (austerity-site), emphasizing secluded natural spaces as traditional settings for intense sādhanā.