Matsya Purana — The Strategy to Defeat Tāraka: Pārvatī’s Birth, Shloka 18

Devanagari script

*ब्रह्मोवाच नारी याभर्तृकाकस्मात् तनुस्ते त्यक्तभूषणा न राजते तथा शक्र म्लानवक्त्रशिरोरुहा //

Transliteration

*brahmovāca nārī yābhartṛkākasmāt tanuste tyaktabhūṣaṇā na rājate tathā śakra mlānavaktraśiroruhā //

Translation

Brahmā sprach: O Śakra (Indra), warum ist jene Frau—die einen Gatten hat—so ausgezehrt? Da sie ihren Schmuck abgelegt hat, glänzt sie nicht; ihr Gesicht und das Haar auf ihrem Haupt sind welk und verblasst.

Word by Word

• brahmovāca: Brahmā said

• nārī: woman

• yā: who

• bhartṛkā: having a husband

• kasmāt: why/from what cause

• tanuḥ te: (she is) thin/emaciated

• tyakta-bhūṣaṇā: having abandoned ornaments/adornments

• na rājate: does not shine/appear beautiful

• tathā: thus/so

• śakra: O Śakra (Indra)

• mlāna: faded, withered

• vaktra: face

• śiroruha: hair of the head

Speaker

• Brahmā

Entities Mentioned

• Brahmā
• Śakra (Indra)

Tags

• Rajadharma
• Householder ethics
• Strī-dharma
• Auspiciousness
• Social conduct

FAQs

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

This verse is not about Pralaya; it is an ethical-social observation describing visible signs of distress and loss of auspiciousness in a married woman.

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

It frames a dharmic concern: a ruler or householder should notice neglect, grief, or injustice within the household/social order—signs like abandonment of ornaments and a withered appearance indicate suffering that warrants inquiry and protection.

What is the architectural or ritual significance mentioned here?

No Vāstu or temple-architecture rule is stated here; the closest ritual-cultural point is the idea of auspicious adornment (bhūṣaṇa) as a marker of well-being and social auspiciousness.