Shloka 38

Matsya Purana — The Pushkara Manifestation

Devanagari script

रोदनाद्रवणाच्चैव रुद्रा इति ततः स्मृताः निरृतिश्चैव शंभुर्वै तृतीयश्चापराजितः //

Transliteration

rodanādravaṇāccaiva rudrā iti tataḥ smṛtāḥ nirṛtiścaiva śaṃbhurvai tṛtīyaścāparājitaḥ //

Translation

From (their) causing lamentation and also bringing about melting (or dissolution), they are therefore remembered as “Rudras.” And among them, one is called Nirṛti, and indeed another is Śambhu; the third is Aparājita (the Unconquered).

Word by Word

• rodana: lamentation/crying

• dravaṇāt: from melting/liquefaction/dissolution

• ca eva: and also

• rudrāḥ: the Rudras

• iti: thus

• tataḥ: therefore/from that

• smṛtāḥ: are remembered/are called

• nirṛtiḥ: Nirṛti (name/epithet

• ca eva: and also

• śaṃbhuḥ: Śambhu (auspicious one

• vai: indeed

• tṛtīyaḥ: the third

• ca: and

• aparājitaḥ: Aparājita (unconquered

Speaker

• Lord Matsya (in discourse to Vaivasvata Manu)

Entities Mentioned

• Rudras
• Nirṛti
• Śambhu
• Aparājita

Tags

• Rudra
• Shiva
• Nama-Nirukti
• Deities
• Puranic Theology

FAQs

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

It links the term “Rudra” with functions associated with distress and dissolution—suggesting Rudras as forces that preside over breakdown, melting away, or transformative destruction rather than purely benevolent creation.

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

Indirectly, it frames destructive power as a legitimate cosmic function; in dharma terms, rulers and householders are reminded to respect auspicious/inauspicious forces (Śambhu/Nirṛti) through restraint, protection of order, and appropriate rites to avert disorder.

What is the architectural or ritual significance mentioned here?

While not architectural, it is ritually relevant: names like Śambhu and Aparājita are used in Shiva-invocation and protective (aparājita) prayers, and Nirṛti is associated with pacificatory rites to neutralize inauspicious directions/forces.