Shloka 3

Matsya Purana — Maya’s War-Counsel to the Danavas and the Moonlit Revels in Tripura

Devanagari script

पुष्यं समेष्यते काले चन्द्रश्चन्द्रनिभाननाः यदैकं त्रिपुरं सर्वं क्षणमेकं भविष्यति //

Transliteration

puṣyaṃ sameṣyate kāle candraścandranibhānanāḥ yadaikaṃ tripuraṃ sarvaṃ kṣaṇamekaṃ bhaviṣyati //

Translation

In due course the Moon will come into conjunction with Puṣya (the Puṣya nakṣatra); and then, O you whose faces are radiant like the Moon, the whole of Tripura will, as it were, become a single instant—everything collapsing into one moment.

Word by Word

• puṣyam: Puṣya nakṣatra

• sameṣyate: will come together/enter into conjunction

• kāle: in time, at the destined time

• candraḥ: the Moon

• candranibhānanāḥ: (vocative) those whose faces are like the Moon / moon-faced ones

• yadā: when

• ekam: one, single

• tripuram: Tripura (the triple city/fortress

• sarvam: all, the whole

• kṣaṇam: an instant, a moment

• ekam: one

• bhaviṣyati: will become

Speaker

• Lord Matsya (in the Matsya–Manu dialogue, describing cosmic/time omens)

Entities Mentioned

• Puṣya (Nakṣatra)
• Candra (Moon)
• Tripura
• Kāla (Time)

Tags

• Jyotisha
• Pralaya
• Time-cycles
• Omens
• Puranic cosmology

FAQs

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

It presents a pralaya-like portent: a specific lunar–nakṣatra conjunction (Moon with Puṣya) is linked with kāla-saṅkoca—time seeming to contract so drastically that an entire realm (Tripura) is described as becoming “one instant.”

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

As an omen-text, it implies vigilance and preparedness: rulers and householders should heed auspicious/inauspicious time-signs, regulate actions by dharmic timing, and respond to cosmic instability with restraint, charity, and ritual steadiness rather than impulsive action.

What is the architectural or ritual significance mentioned here?

Ritually, the verse foregrounds nakṣatra-based timing (Puṣya with the Moon) as a decisive marker for major undertakings or catastrophic transitions; architecturally it is indirect, but it supports the broader Purāṇic principle that works (including temple rites and consecrations) are governed by jyotiṣa-selected muhūrtas.