Shloka 13

Matsya Purana — The Burning of Tripura: Maya’s Triple Fortresses and the Boon that Leads to S...

Devanagari script

स्वकं पितामहं दैत्यास् तं वै तुष्टुवुरेव च अथ तान्दानवान्ब्रह्मा तपसा तपनप्रभान् //

Transliteration

svakaṃ pitāmahaṃ daityās taṃ vai tuṣṭuvureva ca atha tāndānavānbrahmā tapasā tapanaprabhān //

Translation

Then the Daityas praised their own Pitāmaha, Brahmā indeed; and thereafter Brahmā—radiant like the burning sun through the power of austerity—beheld and attended to those Dānavas.

Word by Word

• svakam: their own

• pitāmaham: grandsire (grandfather)

• daityāḥ: the Daityas (a class of Asuras)

• tam: him

• vai: indeed

• tuṣṭuvuḥ: praised, lauded

• eva: only/just/indeed

• ca: and

• atha: then

• tān: those

• dānavān: the Danavas (a class of Asuras)

• brahmā: Brahmā

• tapasā: by austerity, through tapas

• tapana-prabhān: having the brilliance of the sun/fire, sun-radiant

Speaker

• Narrator (within the Matsya Purana discourse frame, traditionally Sūta reporting the Purāṇic narrative)

Entities Mentioned

• Brahmā
• Daityas
• Danavas

Tags

• Creation
• Tapas
• Daitya-Danava
• Brahmā
• Boons

FAQs

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

It highlights Brahmā’s role and tapas-born radiance in the ongoing cosmic order (sṛṣṭi), not a direct Pralaya passage; it situates Daitya–Danava lineages within Brahmā’s creative authority.

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

Indirectly, it underscores a Purāṇic ethic: praise and reverence toward one’s elders/forebears and recognition of tapas (disciplined restraint) as a source of authority—values mirrored in rājadharma and gṛhastha discipline.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu or temple-rule detail appears; the ritual element is the act of stuti (praise), a common Purāṇic devotional/ritual mode used to seek attention or favor from a deity or creator-figure.