Shloka 69

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

Devanagari script

स शापाभिमुखां दृष्ट्वा शैलः पुरुषविग्रहः उवाच तां वरारोहां वराङ्गीं भीरुचेतनः //

Transliteration

sa śāpābhimukhāṃ dṛṣṭvā śailaḥ puruṣavigrahaḥ uvāca tāṃ varārohāṃ varāṅgīṃ bhīrucetanaḥ //

Translation

Seeing the noble maiden turned toward the curse, Śaila—the mountain who had assumed a human form—spoke to her: the fair-hipped, beautiful-limbed woman whose mind was shaken by fear.

Word by Word

• स (sa): he

• शाप-अभिमुखाम् (śāpa-abhimukhām): facing/toward the curse, confronted by the curse

• दृष्ट्वा (dṛṣṭvā): having seen

• शैलः (śailaḥ): Śaila, the mountain

• पुरुष-विग्रहः (puruṣa-vigrahaḥ): having a human form/body

• उवाच (uvāca): said, spoke

• ताम् (tām): to her

• वरारोहाम् (varārohām): fair-hipped, of beautiful thighs/hips (an epithet of a noble woman)

• वराङ्गीम् (varāṅgīm): beautiful-limbed, graceful-bodied

• भीरु-चेतनः (bhīru-cetanaḥ): with a fear-stricken mind, mentally distressed by fear

Speaker

• Śaila (a mountain personified, in human form)

Entities Mentioned

• Śaila
• a cursed maiden (unnamed in this verse)

Tags

• Puranic Legend
• Curse (Śāpa)
• Dialogue
• Transformation
• Virtuous Maiden

FAQs

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

This verse does not describe pralaya; it depicts a dramatic dialogue setting in a legend, centered on the psychological impact of a curse and a personified mountain speaking in human form.

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

Indirectly, it reinforces ethical sensitivity: one should respond to suffering (here, fear caused by a curse) with attentive speech and guidance—an ideal relevant to householders and rulers who must protect and counsel the distressed.

What is the architectural or ritual significance mentioned here?

No explicit Vastu or ritual procedure is stated in this verse; its focus is narrative characterization (curse, fear, and a speaker addressing the maiden).