Shloka 10

Matsya Purana — Indra Sends Soma to Battle: Frost-Weapon

Devanagari script

तद्गच्छ त्वं महासेन वरुणेन वरूथिना शमय त्वासुरीं मायां यया दह्याम संयुगे //

Transliteration

tadgaccha tvaṃ mahāsena varuṇena varūthinā śamaya tvāsurīṃ māyāṃ yayā dahyāma saṃyuge //

Translation

Therefore go forth, O great host (Mahāsena), accompanied by Varuṇa as your protector, and quell that asuric illusion by which we are being scorched in the battle.

Word by Word

tadtherefore/then

gacchago/fare forth

tvamyou

mahāsenaO great army/commander of a great host

varuṇenawith Varuṇa

varūthināas a protector/with a protective force (armour, covering, guard)

śamayapacify, subdue, quell

tvindeed/you (emphatic particle in context)

āsurīmasuric/demonic

māyāmillusion, magical deception

yayāby which

dahyāmawe are burned/scorched (1st person plural passive/atmanepada sense)

saṃyugein battle, in combat.

Speaker

Uncertain (context suggests a divine/leader figure addressing Mahāsena; likely within a Deva-side battle episode in Matsya Purana Adhyaya 176)

Entities Mentioned

MahāsenaVaruṇaĀsurī Māyā (asuric illusion)

FAQs

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

This verse does not describe pralaya; it presents a battlefield crisis where an asuric māyā causes burning distress, and Varuṇa is invoked as a protective counter-force.

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

It reflects the dharmic principle of seeking righteous protection and restoring order when deception and harm arise—paralleling a king’s duty to neutralize destabilizing forces and a householder’s duty to use lawful, sattvic means to avert danger.

What is the architectural or ritual significance mentioned here?

No Vāstu or temple-architecture rule is stated; the ritual takeaway is the Purāṇic idea of invoking a specific deity (here Varuṇa) as a “varūthin” (protective guard) to pacify hostile māyā.