Shloka 14

Matsya Purana — Uma’s Austerities and the Slaying of the Deceiver Asura ĀḌi

Devanagari script

विचिन्त्यासीद्वरं दत्तं स पुरा पद्मजन्मना हते तदान्धके दैत्ये गिरिशेनामरद्विषि //

Transliteration

vicintyāsīdvaraṃ dattaṃ sa purā padmajanmanā hate tadāndhake daitye giriśenāmaradviṣi //

Translation

Reflecting, he recalled the boon once granted by Padmajanman (Brahmā), when Andhaka—the demon who hated the gods—was slain by Girīśa (Śiva).

Word by Word

• vicintya: having reflected/considered

• āsīt: (he) was/there arose (in his mind)

• varam: a boon

• dattam: given/granted

• sa: that (boon)/he

• purā: formerly/once

• padma-janmanā: by Padmajanman, i.e., Brahmā (lotus-born)

• hate: when (he was) slain

• tadā: then/at that time

• andhake: (in) Andhaka

• daitye: the Daitya/demon

• giriśena: by Girīśa, i.e., Śiva (Lord of the mountain)

• amara-dviṣi: hater of the immortals (gods).

Speaker

• Sūta (narrator) describing the episode in third person (within Matsya Purana’s dialogue frame)

Entities Mentioned

• Andhaka
• Brahma (Padmajanman)
• Shiva (Girishā/Girīśa)
• Devas (Amaras)

Tags

• Andhaka
• Shiva
• Brahma
• Boons
• Deva-Asura

FAQs

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

This verse does not describe Pralaya; it highlights Puranic causality through boons (vara) and their karmic/ethical consequences within a Deva–Asura conflict narrative.

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

Indirectly, it teaches that power obtained through boons or privilege must be governed by dharma—since even divinely granted advantages can lead to ruin when used in hostility toward the righteous (the ‘amaras’).

What is the architectural or ritual significance mentioned here?

No Vāstu or temple-architecture rule is stated here; the verse is purely narrative, referencing Brahmā’s boon and Śiva’s slaying of Andhaka.