Shloka 70

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

Devanagari script

नाहं वराङ्गने दुष्टः सेव्यो ऽहं सर्वदेहिनाम् विभ्रमं तु करोत्येष रुषितः पाकशासनः //

Transliteration

nāhaṃ varāṅgane duṣṭaḥ sevyo 'haṃ sarvadehinām vibhramaṃ tu karotyeṣa ruṣitaḥ pākaśāsanaḥ //

Translation

O fair-limbed lady, I am not wicked; I am worthy of service by all embodied beings. It is this Pākaśāsana (Indra) who, when angered, brings about delusion and disorder.

Word by Word

• na aham: not I

• varāṅgane: O beautiful-limbed woman

• duṣṭaḥ: wicked, corrupt

• sevyaḥ: worthy to be served/honoured

• aham: I

• sarva-dehinām: of all embodied beings

• vibhramam: delusion, confusion, disturbance

• tu: indeed/but

• karoti: causes, produces

• eṣaḥ: this (one)

• ruṣitaḥ: enraged, wrathful

• pāka-śāsanaḥ: ‘Punisher of Pāka’, Indra

Speaker

• Indra (Pākaśāsana), speaking defensively to a woman addressed as varāṅgane

Entities Mentioned

• Indra (Pākaśāsana)

Tags

• Devas
• Wrath
• Delusion
• Ethics
• Narrative

FAQs

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

This verse is not about Pralaya; it highlights how anger (krodha) generates confusion (vibhrama), a moral-psychological theme rather than cosmic dissolution.

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

It warns that wrath leads to error and disorder; a king or householder should restrain anger because it clouds judgment and disrupts dharma-based conduct.

What is the architectural or ritual significance mentioned here?

No Vāstu or ritual rule is stated here; the focus is narrative ethics—how anger can cause ‘vibhrama’ (disorientation), a principle sometimes applied generally to avoid mistakes in rites.