Shloka 36

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

Devanagari script

परिलुण्ठितरत्नगुहानिवहो बहुदैत्यसभाश्रयतां गमितः सुरराज स तस्य भयेन गतं व्यदधादशरीर इतो ऽपि वृथा //

Transliteration

pariluṇṭhitaratnaguhānivaho bahudaityasabhāśrayatāṃ gamitaḥ surarāja sa tasya bhayena gataṃ vyadadhādaśarīra ito 'pi vṛthā //

Translation

The multitude of jewel-filled caves, having been plundered, was carried off to become the refuge of many Daitya assemblies. The king of the gods (Indra), driven by fear of him, made himself bodiless (invisible); even so, it proved futile.

Word by Word

• परिलुण्ठित (pariluṇṭhita): plundered, looted

• रत्न (ratna): jewels, precious gems

• गुहा (guhā): cave

• निवह (nivaha): multitude, mass

• बहु (bahu): many

• दैत्य (daitya): Daitya, titan-like anti-god

• सभा (sabhā): assembly, court

• आश्रयताम् (āśrayatām): state of being a refuge/shelter

• गमितः (gamitaḥ): caused to go, carried away

• सुरराज (sura-rāja): king of the gods (Indra)

• स (sa): he

• तस्य (tasya): of him, of that one

• भयेन (bhayena): through fear

• गतं (gataṃ): having gone/entered (a state)

• व्यदधात् (vyadadhāt): he arranged, he made, he assumed

• अशरीर (aśarīra): bodiless, without a visible body (invisible)

• इतोऽपि (ito 'pi): even from this/even so

• वृथा (vṛthā): in vain, futile

Speaker

• Suta (narratorial voice within the Purana’s mythic account; exact dialogue speaker not explicit in this single verse)

Entities Mentioned

• Indra
• Daityas

Tags

• Devas vs Daityas
• Mythic warfare
• Indra
• Hidden/invisible form
• Cosmic order

FAQs

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

This verse is not a Pralaya (cosmic dissolution) passage; it depicts a conflict motif—Daityas seizing treasures and Indra attempting concealment—showing disruption of cosmic order rather than cosmic dissolution.

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

Indirectly, it frames a political-ethical lesson: fear-driven concealment and loss of resources signal failed protection of wealth and order. In Purāṇic ethics, a ruler’s dharma includes safeguarding prosperity and preventing predatory forces from establishing ‘assemblies’ that destabilize society.

What is the architectural or ritual significance mentioned here?

No direct Vāstu or ritual procedure is taught here; the imagery of ‘jewel-caves’ and ‘assemblies’ functions narratively (treasure repositories and courts), not as prescriptive temple-building or ritual instruction.