Shloka 31

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

Devanagari script

भुङ्क्ष्व वत्स यथाकामं त्रैलोक्यं हतकण्टकम् इत्युक्त्वा निद्रयाविष्टा चरणाक्रान्तमूर्धजा //

Transliteration

bhuṅkṣva vatsa yathākāmaṃ trailokyaṃ hatakaṇṭakam ityuktvā nidrayāviṣṭā caraṇākrāntamūrdhajā //

Translation

“Enjoy, my child, as you wish—this threefold world is now freed of thorns (all afflictors and obstacles).” Having said this, she fell under the sway of sleep, her hair dishevelled, her head pressed beneath (his) feet.

Word by Word

• भुङ्क्ष्व (bhuṅkṣva): enjoy, partake, rule

• वत्स (vatsa): dear child

• यथाकामम् (yathākāmam): according to desire, as you wish

• त्रैलोक्यम् (trailokyam): the three worlds

• हतकण्टकम् (hatakaṇṭakam): with the ‘thorns’ destroyed—free from tormentors/obstacles

• इति (iti): thus

• उक्त्वा (uktvā): having said

• निद्रया (nidrayā): by sleep

• आविष्टा (āviṣṭā): seized/overcome

• चरणाक्रान्त (caraṇākrānta): pressed down by the feet

• मूर्धजा (mūrdhajā): hair (lit. “born on the head,” i.e., locks/tresses).

Speaker

• A goddess/queen-like female figure (contextually a Devi or royal lady addressing a ‘son’ figure, then submitting/overcome by sleep)

Entities Mentioned

• Trailokya (Three Worlds)

Tags

• Kingship
• Boons
• World-order
• Victory-over-obstacles
• Submission

FAQs

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

It does not describe Pralaya directly; instead it uses political-cosmic imagery—“three worlds freed of thorns”—to indicate restored stability and the removal of disruptive forces.

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

The phrase hatakaṇṭaka (“thorns removed”) aligns with rajadharma: a ruler’s duty is to eliminate societal ‘thorns’—criminals, oppressors, and obstacles to dharma—so subjects may live and prosper ‘as they wish’ within order.

What is the architectural or ritual significance mentioned here?

No explicit Vastu or ritual procedure is stated; the key takeaway is symbolic—removing ‘thorns’ (impurities/obstacles) parallels the preparatory principle behind rites and sacred works: first clear impediments, then enjoyment/auspicious activity can proceed.