Shloka 13
Matsya Purana — The Advent of Narasiṃha and Hiraṇyakaśipu’s Weapon-Assault
सनत्कुमारश्च महानुभावो विश्वे च देवा ऋषयश्च सर्वे क्रोधश्च कामश्च तथैव हर्षो धर्मश्च मोहः पितरश्च सर्वे //
sanatkumāraśca mahānubhāvo viśve ca devā ṛṣayaśca sarve krodhaśca kāmaśca tathaiva harṣo dharmaśca mohaḥ pitaraśca sarve //
Sanatkumāra, the great-souled one, and the Viśvedevas, and all the sages; likewise Wrath and Desire, and also Joy; Dharma and Delusion; and all the Pitṛs (ancestral fathers)—all of these are (to be understood as present/operative within the cosmic order).
FAQs
It functions as a cosmological enumeration: it identifies divine classes (Viśvedevas, Ṛṣis, Pitṛs) and personified principles (krodha, kāma, harṣa, dharma, moha) that persist as operative forces within the cosmic order across cycles, rather than narrating a specific pralaya event.
By naming Dharma alongside inner forces like desire, anger, joy, and delusion, the verse implies ethical governance and disciplined household life: one must uphold dharma while regulating krodha and kāma and avoiding moha—an inner foundation for righteous conduct praised throughout the Matsya Purana.
No direct Vāstu or temple-building rule is stated; the ritual takeaway is that Pitṛs and divine classes are acknowledged as part of the sacred hierarchy, supporting practices like pitṛ-tarpaṇa and deva-yajña that the Purāṇas commonly integrate into dharmic life.