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Shloka 11

Matsya Purana — Śukra Warns Vṛṣaparvan: The Ripening of Adharma and Devayānī’s Demand for Śar...

प्रसाद्यतां देवयानी जीवितं यत्र मे स्थितम् योगक्षेमकरस्ते ऽहम् इन्द्रस्येव बृहस्पतिः //

prasādyatāṃ devayānī jīvitaṃ yatra me sthitam yogakṣemakaraste 'ham indrasyeva bṛhaspatiḥ //

“Let Devayānī be graciously reconciled, for my very life depends upon her. I shall be your bringer of yoga-kṣema—welfare and security—like Bṛhaspati to Indra.”

प्रसाद्यताम् (prasādyatām)let (her) be appeased / reconciled
प्रसाद्यताम् (prasādyatām):
देवयानी (devayānī)Devayānī
देवयानी (devayānī):
जीवितम् (jīvitam)life, livelihood
जीवितम् (jīvitam):
यत्र (yatra)where/with whom
यत्र (yatra):
मे (me)my
मे (me):
स्थितम् (sthitam)is placed, rests, depends
स्थितम् (sthitam):
योगक्षेमकरः (yogakṣema-karaḥ)maker of prosperity and protection (gain and preservation)
योगक्षेमकरः (yogakṣema-karaḥ):
ते (te)to you/for you
ते (te):
अहम् (aham)I
अहम् (aham):
इन्द्रस्य (indrasya)of Indra
इन्द्रस्य (indrasya):
इव (iva)like
इव (iva):
बृहस्पतिः (bṛhaspatiḥ)Bṛhaspati (guru of the gods)
बृहस्पतिः (bṛhaspatiḥ):
Likely Kaca (addressing the party connected with Devayānī, commonly her father Śukra or those seeking reconciliation)
DevayānīIndraBṛhaspati
GenealogyRoyal-episodesReconciliationGuru-discipleDharma

FAQs

This verse does not discuss Pralaya; it belongs to a lineage/episode narrative emphasizing reconciliation and dependence on righteous relationships rather than cosmic dissolution.

It highlights yogakṣema—ensuring welfare and security—which parallels a king’s duty to protect and sustain subjects and a householder’s duty to preserve harmony through appeasement, counsel, and responsible support.

No Vāstu or ritual procedure is stated directly; the technical term yogakṣema is ethical-political (welfare/protection) rather than architectural, and functions as a statecraft ideal in narrative form.