Shloka 33

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

Devanagari script

तथा परिवहः श्रीमान् उत्पातभयशंसिनः इत्येवं क्षुभिताः सप्त मरुतो गगनेचराः //

Transliteration

tathā parivahaḥ śrīmān utpātabhayaśaṃsinaḥ ityevaṃ kṣubhitāḥ sapta maruto gaganecarāḥ //

Translation

Likewise, the splendid wind called Parivaha—foretelling fear through ominous portents—thus, the seven sky-roaming winds (Maruts) become violently agitated.

Word by Word

• tathā: likewise

• parivahaḥ: (the wind named) Parivaha

• śrīmān: splendid, illustrious

• utpāta: portent, ominous phenomenon

• bhaya-śaṃsinaḥ: proclaiming/announcing fear

• iti evaṃ: thus, in this manner

• kṣubhitāḥ: shaken, stirred up, violently disturbed

• sapta: seven

• marutaḥ: winds/Maruts

• gagana-carāḥ: moving in the sky, sky-roaming

Speaker

• Sūta (narrating the Matsya Purana’s teaching on omens, in the broader Matsya–Manu discourse)

Entities Mentioned

• Parivaha
• Sapta Marutaḥ (Seven Winds/Maruts)

Tags

• Utpata
• Omens
• Pralaya
• CosmicSigns
• AtmosphericPortents

FAQs

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

It frames violent atmospheric disturbance—especially the agitation of the “seven winds”—as an utpāta (ominous sign) that can herald large-scale calamity and Pralaya-like disorder.

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

In the Matsya Purana’s omen-literature, recognizing utpātas is part of prudent governance and household vigilance—prompting protective rites, charity, restraint, and practical preparedness when nature shows fearful signs.

What is the architectural or ritual significance mentioned here?

The verse itself is not a Vāstu rule, but it supports the ritual response to omens: when winds and skies are disturbed, one performs śānti (appeasement rites) and avoids initiating major constructions or consecrations until conditions become auspicious.