Shloka 10

Matsya Purana — The Terror of Tripura and the Gods’ Hymn to Śiva

Devanagari script

इत्येवं त्रिदशैरुक्तः पद्मयोनिः पितामहः प्रत्याह त्रिदशान् सेन्द्रान् इन्दुतुल्याननः प्रभुः //

Transliteration

ityevaṃ tridaśairuktaḥ padmayoniḥ pitāmahaḥ pratyāha tridaśān sendrān indutulyānanaḥ prabhuḥ //

Translation

Thus addressed by the thirty-three gods, the Lotus-born Grandsire (Brahmā)—the lord whose face was like the moon—replied to the gods, Indra included.

Word by Word

• iti evam: thus, in this manner

• tridaśaiḥ: by the thirty (i.e., the gods)

• uktaḥ: addressed, spoken to

• padma-yoniḥ: the lotus-born (Brahmā)

• pitāmahaḥ: the Grandsire

• pratyāha: replied, answered

• tridaśān: to the gods

• sa-indrān: together with Indra, including Indra

• indu-tulya-ānanaḥ: moon-like-faced

• prabhuḥ: the Lord, the mighty one

Speaker

• Narrator (Purāṇic narrator) introducing Brahmā’s response

Entities Mentioned

• Brahma
• Devas
• Indra

Tags

• Devas
• Brahma
• Divine counsel
• Cosmology
• Puranic narration

FAQs

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

Indirectly, it frames a divine-council setting: the gods approach Brahmā for guidance, a typical Purāṇic prelude to teachings on cosmic order, creation, or crisis-response (including Pralaya themes) in the verses that follow.

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

By portraying the devas seeking counsel from Brahmā, it models dharmic governance: rulers and householders should consult authoritative guidance (śāstra, elders, teachers) before acting—an ethical pattern repeatedly reinforced in the Matsya Purāṇa.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu or ritual rule is stated in this verse; it functions as a narrative transition into instruction—many Matsya Purāṇa Vāstu/ritual sections similarly begin with a question-and-answer setup among divine or sage interlocutors.