Shloka 3

Matsya Purana — The Nakṣatra-Puruṣa Vrata: Worship of Viṣṇu’s Cosmic Body through the Lunar M...

Devanagari script

कैलासशिखरासीनम् अपृच्छन्नारदः पुरा विनयनमनङ्गारिम् अनङ्गाङ्गहरं हरम् //

Transliteration

kailāsaśikharāsīnam apṛcchannāradaḥ purā vinayanamanaṅgārim anaṅgāṅgaharaṃ haram //

Translation

Long ago, Nārada respectfully questioned Hara—seated upon the summit of Kailāsa—who is the foe of Kāma (Ananga) and the destroyer of Ananga’s body (the one who burned Love).

Word by Word

• कैलास-शिखर-आसीनम्: seated on the peak of Kailāsa

• अपृच्छत्: asked, inquired

• नारदः: Nārada

• पुरा: formerly, long ago

• विनयन्/विनयेन: with humility, respectfully

• अनङ्ग-अरिम्: the enemy of Ananga (Kāma)

• अनङ्ग-अङ्ग-हरम्: the remover/destroyer of Ananga’s body (burner of Kāma)

• हरम्: Hara, Śiva

Speaker

• Narrator (Purāṇic narrator introducing the dialogue frame); Nārada is the questioner addressed to Śiva

Entities Mentioned

• Kailasa
• Narada
• Hara (Shiva)
• Ananga (Kama)

Tags

• Kailasa
• Shiva
• Narada
• Dialogue
• Mythic epithet

FAQs

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

This verse does not describe pralaya directly; it sets a narrative frame where Nārada approaches Śiva on Kailāsa, preparing for teachings that may follow in subsequent verses.

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

Indirectly, it models vinaya (humility) in seeking instruction—an ethical prerequisite in Purāṇic teaching for both rulers and householders before receiving dharma or ritual guidance.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu or ritual rule appears in this verse; its primary function is to locate the teaching scene on Kailāsa and identify Śiva through standard epithets used in ritual praise.