Shloka 15

Matsya Purana — Hiranyakashipu’s Boons

Devanagari script

अहं क्रोधश्च कामश्च वरुणो वासवो यमः धनदश्च धनाध्यक्षो यक्षः किंपुरुषाधिपः //

Transliteration

ahaṃ krodhaśca kāmaśca varuṇo vāsavo yamaḥ dhanadaśca dhanādhyakṣo yakṣaḥ kiṃpuruṣādhipaḥ //

Translation

“I am wrath and desire; I am Varuṇa, Vāsava (Indra), and Yama; I am Dhanada (Kubera), the Lord of wealth, the Yakṣa, and the ruler of the Kiṃpuruṣas.”

Word by Word

• aham: I (the Supreme/Divinity speaking)

• krodhaḥ: wrath, anger

• ca: and

• kāmaḥ: desire, passion

• varuṇaḥ: Varuṇa (lord of waters/cosmic order)

• vāsavaḥ: Vāsava/Indra (lord of the gods)

• yamaḥ: Yama (lord of death and justice)

• dhanadaḥ: giver of wealth, Kubera

• dhanādhyakṣaḥ: overseer/lord of wealth and treasures

• yakṣaḥ: Yakṣa (a class of nature-spirits/guardians of wealth)

• kiṃpuruṣādhipaḥ: lord of the Kiṃpuruṣas (a semi-divine class of beings).

Speaker

• Lord Matsya (Vishnu) speaking in a self-revelatory mode

Entities Mentioned

• Krodha
• Kama
• Varuna
• Vasava (Indra)
• Yama
• Dhanada (Kubera)
• Yaksha
• Kimpurusha

Tags

• Devata-identification
• Vishnu-tattva
• Cosmic functions
• Puranic theology
• Matsya Purana teachings

FAQs

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

Indirectly, it presents the Purāṇic idea that the single Supreme power operates through all cosmic offices (Varuṇa, Indra, Yama, Kubera) and even through inner forces like desire and anger—principles that continue to function across cycles of creation and dissolution.

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

By identifying Yama (justice) and Indra (sovereignty) with the same supreme source, the verse implies that rulership and household life must be governed by dharma—mastering kāma and krodha rather than being mastered by them—since these forces shape order, punishment, prosperity, and social stability.

What is the architectural or ritual significance mentioned here?

No direct Vāstu or temple-rule is stated, but ritually it supports the ekatva (unity) principle behind multiple deities—useful for understanding why different devatās are invoked in consecrations and protective rites as manifestations of one overarching divine authority.