Shloka 29

Matsya Purana — Hiranyakashipu’s Boons

Devanagari script

शरण्यं शरणं विष्णुम् उपतस्थुर्महाबलम् देवदेवं यज्ञमयं वासुदेवं सनातनम् //

Transliteration

śaraṇyaṃ śaraṇaṃ viṣṇum upatasthurmahābalam devadevaṃ yajñamayaṃ vāsudevaṃ sanātanam //

Translation

Seeking refuge, they approached Vishnu—the mighty one who is the giver of shelter—Vāsudeva, the eternal Lord of lords, whose very essence is sacrifice (Yajña).

Word by Word

• शरण्यम्: protector, refuge-giver

• शरणम्: refuge, shelter

• विष्णुम्: Vishnu

• उपतस्थुः: they approached, attended upon

• महाबलम्: the greatly powerful

• देवदेवम्: God of gods, Lord of the devas

• यज्ञमयम्: constituted of Yajña, whose nature is sacrifice/ritual order

• वासुदेवम्: Vāsudeva (Vishnu/Krishna as the indwelling Lord)

• सनातनम्: eternal, primeval

Speaker

• Narrator (Purāṇic narration describing the devotees/assembly taking refuge in Vishnu; situated in the broader Matsya–Manu discourse frame)

Entities Mentioned

• Vishnu
• Vasudeva
• Yajña

Tags

• Śaraṇāgati
• Vishnu-Stuti
• Yajña
• Pralaya-Protection
• Bhakti

FAQs

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

It emphasizes the Pralaya-era principle of śaraṇāgati: in times of cosmic danger or instability, the ultimate refuge is Vishnu, portrayed as the eternal protector and sustaining power.

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

It frames right conduct as grounded in reliance on dharma upheld by Vishnu-as-Yajña: kings and householders are to protect dependents and maintain sacrificial/ethical order, mirroring the Lord who is called the refuge-giver.

What is the architectural or ritual significance mentioned here?

Ritually, it identifies Vishnu as “yajñamaya” (the very substance of sacrifice), supporting the Matsya Purana’s broader emphasis on correct worship, offerings, and temple-ritual theology (deity as the core of the rite).