Shloka 109

Matsya Purana — The Slaying of Jambha and the Rise of Tāraka: Divine Battle Formations

Devanagari script

मुक्तनानायुधोदग्रतेजो ऽभिज्वलितद्रुमः ततः प्रशमिते वायौ दैत्येन्द्रे पर्वताकृतौ //

Transliteration

muktanānāyudhodagratejo 'bhijvalitadrumaḥ tataḥ praśamite vāyau daityendre parvatākṛtau //

Translation

Blazing with the fierce radiance of many hurled weapons, he appeared like a tree set aflame. Then, when the wind had been stilled, the Daitya-king—mountain-like in form—was subdued.

Word by Word

• mukta: hurled/released

• nānā: many/various

• āyudha: weapons

• udagra-tejas: intense/fierce radiance

• abhijvalita: blazing, fully aflame

• drumaḥ: tree

• tataḥ: then/thereupon

• praśamite: calmed, pacified, stilled

• vāyau: when the wind/air (vāyu) (was stilled)

• daitya-indre: in/with regard to the lord of the Daityas (demon-king)

• parvata-ākṛtau: having the form of a mountain, mountain-shaped

Speaker

• Sūta (Purāṇic narrator) describing the battle scene (probable narrative voice in this section)

Entities Mentioned

• Daityendra
• Vāyu

Tags

• Daitya
• Battle
• Puranic warfare
• Mythology
• Epic imagery

FAQs

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

This verse is not a Pralaya (cosmic dissolution) teaching; it uses elemental imagery (wind being stilled, blazing radiance) to intensify a battle description involving a Daitya-lord.

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

Indirectly, it models the Purāṇic ideal of restoring order by subduing violent, disruptive forces; the implied ethic is that rulers must calm turmoil (like ‘stilling the wind’) and restrain destructive power.

What is the architectural or ritual significance mentioned here?

No Vāstu or ritual procedure is stated; the key takeaway is poetic comparison—‘like a blazing tree’—rather than temple architecture rules or consecration details.