Shloka 111

Matsya Purana — The Strategy to Defeat Tāraka: Pārvatī’s Birth

Devanagari script

अजयद्भूषयच्चापि निःसाधारैर्नगात्मजा एतस्मिन्नन्तरे शक्रो नारदं देवसंमतम् //

Transliteration

ajayadbhūṣayaccāpi niḥsādhārairnagātmajā etasminnantare śakro nāradaṃ devasaṃmatam //

Translation

And the mountain-born maiden (Pārvatī) also caused (him/that) to be adorned with unrivalled ornaments. Meanwhile, Śakra (Indra) encountered Nārada, the sage honoured among the gods.

Word by Word

• ajayat: caused to be made splendid / adorned

• bhūṣayat ca api: and also adorned

• niḥ-sādhāraiḥ: with incomparable / unsurpassed (ornaments)

• naga-ātmajā: the daughter of the Mountain (Pārvatī)

• etasmin antare: in the meantime / in this interval

• śakraḥ: Śakra, Indra

• nāradam: Nārada

• deva-saṁmatam: approved by / honoured among the gods

Speaker

• Sūta (narrator) in Purāṇic narration (contextual third-person description)

Entities Mentioned

• Pārvatī (Nagātmajā)
• Indra (Śakra)
• Nārada

Tags

• Deva-katha
• Narada
• Indra
• Purāṇic narrative
• Celestial episode

FAQs

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

This verse does not describe Pralaya directly; it is a transitional narrative moment highlighting divine adornment and Indra’s meeting with Nārada, often a prelude to counsel or a turning point in the storyline.

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

Indirectly, it models a Purāṇic theme: rulers (even Indra) seek guidance from wise counselors like Nārada. In dharma literature, this supports the ideal that a king or householder should consult the learned before decisive action.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu or temple-architecture rule appears here; the only ritual-aesthetic element is “adornment with incomparable ornaments,” which can be read as a general motif of auspicious decoration in divine/ritual contexts.