Shloka 61

Matsya Purana — Maya’s Nectar-Reservoir in Tripura and the Revival of the Slain in the Tripur...

Devanagari script

स तारकाख्याभिहतः प्रतोदं न्यस्य कूबरे विजज्वाल मुहुर्ब्रह्मा श्वासं वक्त्रात् समुद्गिरन् //

Transliteration

sa tārakākhyābhihataḥ pratodaṃ nyasya kūbare vijajvāla muhurbrahmā śvāsaṃ vaktrāt samudgiran //

Translation

Struck by the one named Tāraka, he set down the goad upon the yoke; then Brahmā repeatedly blazed with fury, breathing forth hot blasts from his mouth.

Word by Word

• saḥ: he

• tāraka-ākhya-abhihataḥ: struck by (the one) called Tāraka

• pratodam: goad, driver’s whip

• nyasya: having placed/laid down

• kūbare: on the yoke/pole of a chariot (or the yoke-beam)

• vijajvāla: blazed, flared up

• muhuḥ: again and again, repeatedly

• brahmā: Brahmā

• śvāsam: breath, exhalation

• vaktrāt: from (his) mouth/face

• samudgiran: emitting, breathing out strongly.

Speaker

• Sūta (narrator) reporting the episode within the Matsya Purana’s discourse

Entities Mentioned

• Brahmā
• Tāraka

Tags

• CosmicBattle
• Brahma
• AsuraConflict
• PuranicNarrative
• ManvantaraLore

FAQs

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

This verse is not a pralaya (dissolution) description; it depicts a cosmic conflict where Brahmā’s fiery breath and anger are emphasized, reflecting divine power in maintaining cosmic order.

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

Indirectly, it models restraint and decisive action under threat: the laying down of the goad and Brahmā’s controlled, purposeful force can be read as a Puranic image of responding to disorder (adharma) with appropriate, measured authority.

What is the architectural or ritual significance mentioned here?

No Vāstu or temple-ritual rule is stated directly; the technical note is the chariot/yoke imagery (kūbara, pratoda), useful mainly for understanding Puranic martial and conveyance terminology rather than architectural procedure.