Shloka 30

Matsya Purana — Narasimha’s Victory over Hiraṇyakaśipu and the Catalogue of Apocalyptic Omens

Devanagari script

ततः सर्वासु मायासु हतासु दितिनन्दनाः हिरण्यकशिपुं दैत्यं विवर्णाः शरणं ययुः //

Transliteration

tataḥ sarvāsu māyāsu hatāsu ditinandanāḥ hiraṇyakaśipuṃ daityaṃ vivarṇāḥ śaraṇaṃ yayuḥ //

Translation

Then, when all their magical illusions had been destroyed, the sons of Diti—pale and shaken—went for refuge to the Daitya Hiraṇyakaśipu.

Word by Word

• tataḥ: then/thereafter

• sarvāsu: in all (of them), in every

• māyāsu: magical illusions/stratagems

• hatāsu: when destroyed/struck down

• diti-nandanāḥ: the sons of Diti (Daityas)

• hiraṇyakaśipum: to Hiraṇyakaśipu

• daityam: the Daitya (demon lord)

• vivarṇāḥ: pale, colorless, terrified

• śaraṇam: refuge, protection

• yayuḥ: they went/approached

Speaker

• Narrator (Purāṇic narrator within the Matsya Purāṇa’s running discourse; commonly framed as Sūta relating the account)

Entities Mentioned

• Diti
• Daityas (sons of Diti)
• Hiraṇyakaśipu

Tags

• Daitya
• Maya
• Refuge
• Asura politics
• Puranic narrative

FAQs

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

This verse is not about Pralaya; it highlights a battle motif where “māyā” (illusory tactics) is neutralized, showing that deceptive power collapses when countered by superior force or divine order.

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

Indirectly, it reflects a political-ethical lesson: when one’s stratagems fail, dependents seek a protector; a ruler’s duty includes providing refuge and stability, while householders are cautioned against relying on deception as a means to security.

What is the architectural or ritual significance mentioned here?

No Vāstu or ritual procedure is stated in this verse; its focus is narrative—defeat of māyā and the Daityas’ flight to a powerful patron.