Shloka 61

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

Devanagari script

सा मृता कुपिता देवी कस्मिंश्चित्कारणान्तरे भविता हिमशैलस्य दुहिता लोकभाविनी //

Transliteration

sā mṛtā kupitā devī kasmiṃścitkāraṇāntare bhavitā himaśailasya duhitā lokabhāvinī //

Translation

That Goddess—having departed (from her former state) in anger—at some later occasion and for a certain cause, will become the daughter of the Himālaya mountain, the benefactress and sustainer of the worlds.

Word by Word

• सा: she

• मृता: departed/died (left her previous embodied state)

• कुपिता: enraged, angered

• देवी: the Goddess

• कस्मिंश्चित्: in some/at a certain

• कारणान्तरे: on another occasion/for a different cause

• भविता: will become/will be born

• हिमशैलस्य: of the हिमशैल (Himālaya mountain)

• दुहिता: daughter

• लोकभाविनी: world-benefactress, sustainer of beings/worlds

Speaker

• Sūta (purāṇic narrator) describing the Goddess’ future birth (contextually linked to Umā/Pārvatī)

Entities Mentioned

• Devī
• Himālaya (Himaśaila)
• Lokabhāvinī (epithet of the Goddess)

Tags

• Devī
• Himalaya
• Parvati
• Incarnation
• Puranic narrative

FAQs

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

It does not describe cosmic dissolution directly; it emphasizes divine re-manifestation—how the Goddess assumes a new birth “for a certain cause,” functioning as the world-sustainer (lokabhāvinī).

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

By presenting the Goddess as lokabhāvinī (upholder of the world), the verse implicitly models dharmic responsibility: rulers and householders should act as sustainers—protecting order, welfare, and continuity—rather than acting from anger.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu/temple rule appears in this line; its ritual takeaway is devotional—recognizing the Goddess’ chosen manifestation (as Himavat’s daughter) as a basis for worship, vrata, and śākta observances.