Shloka 31

Matsya Purana — Omens in Tripura and the Nārada–Maya Dialogue on Dharma

Devanagari script

इति दनुतनयान्मयस्तथोक्त्वा सुरगणवारणवारणे वचांसि युवतिजनविषण्णमानसं तत् त्रिपुरपुरं सहसा विवेश राजा //

Transliteration

iti danutanayānmayastathoktvā suragaṇavāraṇavāraṇe vacāṃsi yuvatijanaviṣaṇṇamānasaṃ tat tripurapuraṃ sahasā viveśa rājā //

Translation

“Thus speaking to the sons of Danu, Mayā uttered words able to ward off the hosts of the gods; then the king, his mind heavy with the sorrow of the womenfolk, suddenly entered that city of Tripura.”

Word by Word

itithus

dānuta(n)ayānto the sons of Danu (Dānavas)

mayaḥMayā (the Dānava architect/magician)

tathā uktvāhaving spoken so

sura-gaṇathe host of gods

vāraṇa-vāraṇeas a means of warding off/repelling

vacāṃsiwords, utterances

yuvati-janathe womenfolk/young women

viṣaṇṇa-mānasaṃwith a dejected/sorrowful mind

tatthat

tripura-puramthe city of Tripura

sahasāsuddenly, at once

viveśaentered

rājāthe king.

Speaker

Sūta (narrator) describing Mayā and the king’s action (narrative voice within the Purāṇa)

Entities Mentioned

MayāDānavas (sons of Danu)Devas (sura-gaṇa)Tripura

FAQs

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

This verse is not about Pralaya; it belongs to a martial-mythic narrative (Tripura/Deva–Asura conflict), highlighting protection through Mayā’s strategic utterances rather than cosmic dissolution.

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

The king’s immediate entry into Tripura while burdened by the women’s grief reflects a ruler’s obligation to respond swiftly in crisis—protecting dependents and restoring security when the community is distressed.

What is the architectural or ritual significance mentioned here?

Tripura is a paradigmatic ‘constructed’ stronghold, and Mayā’s role points to the Purāṇic idea that cities/forts are secured not only by design but also by protective speech (mantra-like counsel) used to repel hostile forces.