Shloka 32

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

Devanagari script

अथ रजतविशुद्धभावभावो भवमभिपूज्य दिगम्बरं सुगीर्भिः शरणमुपजगाम देवदेवं मदनार्यन्धकयज्ञदेहघातम् //

Transliteration

atha rajataviśuddhabhāvabhāvo bhavamabhipūjya digambaraṃ sugīrbhiḥ śaraṇamupajagāma devadevaṃ madanāryandhakayajñadehaghātam //

Translation

Then, with a disposition as pure as refined silver, he worshipped Bhava—Śiva, the sky-clad one—with well-chosen words, and sought refuge in the God of gods: the slayer of Madana, of the noble Andhaka, and of the sacrificial body (of Dakṣa).

Word by Word

• अथ: then

• रजत-विशुद्ध: purified like silver

• भाव-भावः: one whose inner state/disposition (bhāva) is (so) pure

• भवम्: Bhava (Śiva) (acc.)

• अभिपूज्य: having worshipped

• दिगम्बरम्: the sky-clad/naked ascetic (Śiva)

• सुगीर्भिः: with good words/eloquent praises

• शरणम्: refuge

• उपजगाम: approached/sought

• देवदेवम्: the God of gods

• मदन: Madana (Kāma)

• आर्य-अन्धक: the noble Andhaka (demon)

• यज्ञ-देह: the body of the sacrifice (i.e., Dakṣa’s sacrifice personified)

• घातम्: slayer/destroyer (as an epithet).

Speaker

• Narrator (Purāṇic narration, likely Sūta-style reportage within Matsya Purāṇa)

Entities Mentioned

• Bhava (Shiva)
• Digambara (Shiva epithet)
• Devadeva (Shiva epithet)
• Madana (Kama)
• Andhaka
• Yajna-deha (Daksha’s sacrifice)

Tags

• Shiva Stotra
• Refuge (Sharanagati)
• Iconography
• Puranic Myth
• Ritual Conflict

FAQs

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

This verse does not address pralaya directly; it emphasizes śaraṇāgati (seeking refuge) in Śiva, portraying him as the supreme protector and destroyer of disruptive forces—an idea that indirectly aligns with cosmic dissolution as divine rebalancing.

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

It models proper dharmic conduct: approaching the deity with inner purity and respectful praise, then taking refuge in the divine—an ethical template for rulers and householders to seek guidance and protection through devotion rather than pride.

What is the architectural or ritual significance mentioned here?

Ritually, the verse invokes Śiva through specific epithets (Digambara, Devadeva) and mythic deeds (Madana/Andhaka/Dakṣa-yajña), which function as stotra-style identifiers useful in pūjā, mantra-recitation, and iconographic contemplation in temple worship.