Shloka 10

Matsya Purana — Inquiry into Taraka’s Slaying and the Prelude to Guha

Devanagari script

पतितं तत्सरिद्वरां ततस्तु शरकानने तस्मात्तु स समुद्भूतो गुहो दिनकरप्रभः //

Transliteration

patitaṃ tatsaridvarāṃ tatastu śarakānane tasmāttu sa samudbhūto guho dinakaraprabhaḥ //

Translation

That divine seed/energy fell into the excellent river and then reached a forest of reeds. From it Guha was born, radiant with the splendor of the sun.

Word by Word

• patitam: fallen, descended

• tat: that (referring to the previously mentioned divine seed/essence)

• sarit-varām: into the best of rivers

• tataḥ tu: then, thereafter

• śara-kānane: in a reed-forest (thicket of śara-grass)

• tasmāt tu: from that indeed

• saḥ: he

• samudbhūtaḥ: arose, was born

• guhaḥ: Guha (Skanda/Kārttikeya)

• dinakara-prabhaḥ: having the radiance of the sun

Speaker

• Suta (narrator) recounting the Purāṇic episode (likely within a dialogue framework)

Entities Mentioned

• Guha (Skanda/Kārttikeya)

Tags

• Skanda
• Birth narrative
• Divine radiance
• Puranic mythology
• Sacred geography

FAQs

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

This verse does not describe Pralaya; it depicts a mythic birth motif—Guha (Skanda) arising from a divine essence that descends into a river and a reed-forest, emphasizing sacred generation rather than cosmic dissolution.

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

Indirectly, it supports the Purāṇic ethic of honoring divine origins and sacred places: kings and householders are encouraged to uphold dharma through reverence, patronage of temples/rituals, and protection of tīrthas (holy rivers and groves) associated with deities like Guha.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu rule is stated, but the verse highlights river and grove (vana/kānana) sanctity—often treated as tīrtha markers for establishing shrines, conducting offerings, and commemorative worship connected with Skanda/Guha traditions.