Shloka 45

Matsya Purana — Kailasa

Devanagari script

अथ वीरमरूंश्चैव कालिकांश्चैव शूलिकान् तुकरान्बर्बराकारान् पह्लवान्पारदाञ्छकान् //

Transliteration

atha vīramarūṃścaiva kālikāṃścaiva śūlikān tukarānbarbarākārān pahlavānpāradāñchakān //

Translation

Then (the text) mentions the Vīramarūs, the Kālikas, the Śūlikas, the Tukaras, those of barbarous appearance, the Pahlavas, the Pāradas, and the Śakas.

Word by Word

athathen/next

vīramarūnthe Vīramarū people (a named tribe)

ca evaand also

kālikānthe Kālikas (a named people)

śūlikānthe Śūlikas (a named people)

tukarānthe Tukaras (a named people)

barbarākārānthose having barbarous/foreign appearance (lit. ‘barbarian-formed’)

pahlavānthe Pahlavas (Indo-Iranian people in Purāṇic lists)

pāradānthe Pāradas (a northwestern people)

śakānthe Śakas/Scythians

Speaker

Sūta (narrating the Purāṇic account, listing peoples/tribes within the Matsya Purana’s genealogical-geographical material)

Entities Mentioned

VīramarūKālikāŚūlikāTukaraBarbarākāra (barbarous-looking peoples)PahlavaPāradaŚaka

FAQs

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

Nothing directly—this verse is not about Pralaya; it is an ethnographic-style list of peoples/tribes recognized in the Purāṇic world-map and genealogical tradition.

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

Indirectly, it supports the king’s duty of knowing regions and peoples under or beyond his sphere—useful for diplomacy, frontier defense, tribute relations, and maintaining order among diverse communities mentioned in Purāṇic polity contexts.

What is the architectural or ritual significance mentioned here?

No Vāstu/temple-building or ritual procedure is stated in this verse; its significance is geographical-ethnographic, helping situate communities referenced elsewhere in royal, pilgrimage, or territorial descriptions.