Shloka 12

Matsya Purana — Mahāgaurī’s Entry

Devanagari script

तपनमण्डलमण्डितकंधरे पृथुसुवर्णसुवर्णनगद्युते विषभुजंगनिषङ्गविभूषिते गिरिसुते भवतीमहमाश्रये //

Transliteration

tapanamaṇḍalamaṇḍitakaṃdhare pṛthusuvarṇasuvarṇanagadyute viṣabhujaṃganiṣaṅgavibhūṣite girisute bhavatīmahamāśraye //

Translation

O Daughter of the Mountain (Girisute), whose neck is adorned with the circle of the sun, who shines with broad gold and golden ornaments, and who is beautified by the hanging hooded serpent—O Goddess, I take refuge in You.

Word by Word

• tapana: sun

• maṇḍala: disc/orb

• maṇḍita: adorned

• kaṃdhara: neck/shoulder-region

• pṛthu: broad, expansive

• suvarṇa: gold

• naga-dyuti (naga-dyute): shining like gold / radiant with ornament (dyuti: radiance)

• viṣa-bhujaṅga: venomous serpent

• niṣaṅga: hanging/attached ornament, something slung or set at the side (here: as an adornment)

• vibhūṣita: ornamented, beautified

• giri-sutā (girisute): daughter of the mountain (Pārvatī)

• bhavatīm: you (honorific feminine)

• aham: I

• āśraye: take refuge in, seek shelter in.

Speaker

• Narratorial voice within a Devī-stuti (hymnic praise in the Matsya Purana’s flow; specific interlocutor not explicit in the single verse excerpt)

Entities Mentioned

• Girisuta (Parvati)
• Sun (Tapana)
• Serpent (Bhujanga)

Tags

• Devi Stuti
• Iconography
• Ornaments
• Shaiva-Shakta
• Refuge (Sharana)

FAQs

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

This verse is devotional and iconographic; it does not describe pralaya directly, but emphasizes śaraṇāgati (taking refuge), a spiritual stance often invoked for protection amid cosmic or personal संकट (crisis).

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

It models bhakti and humility: a king or householder is encouraged to begin rites and decisions with reverence and refuge in the divine, aligning action with dharma and seeking auspicious protection.

What is the architectural or ritual significance mentioned here?

Ritually, it functions as a stuti suitable for pūjā and recitation; iconographically, it gives lakṣaṇa-style cues (sun-like adornment, serpent ornament) useful for identifying or visualizing the Goddess in temple worship and devotional practice.