Shloka 27

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

Devanagari script

कृत्वोमारूपसंस्थानं गतो दैत्यो हरान्तिकम् पापो रम्याकृतिश्चित्रभूषणाम्बरभूषितः //

Transliteration

kṛtvomārūpasaṃsthānaṃ gato daityo harāntikam pāpo ramyākṛtiścitrabhūṣaṇāmbarabhūṣitaḥ //

Translation

Assuming the guise and appearance of Umā, the sinful demon went into the presence of Hara (Śiva)—his form alluring, adorned with splendid garments and variegated ornaments.

Word by Word

• kṛtvā: having made/assuming

• umā-rūpa: the form of Umā (Pārvatī)

• saṃsthānam: appearance/guise/arrangement of form

• gataḥ: went

• daityaḥ: demon

• harāntikam: to the vicinity/presence of Hara (Śiva)

• pāpaḥ: sinful, wicked

• ramya-ākṛtiḥ: of charming form

• citra: variegated, splendid

• bhūṣaṇa: ornaments

• ambara: garments

• bhūṣitaḥ: adorned, decorated

Speaker

• Sūta (narrator) describing events (third-person narration)

Entities Mentioned

• Umā (Pārvatī)
• Hara (Śiva)
• Daitya (demon)

Tags

• Shaiva narrative
• Deception
• Disguise
• Iconography
• Ornamentation

FAQs

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

This verse does not discuss pralaya; it depicts a narrative moment of deception, where a demon adopts Umā’s appearance to approach Śiva.

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

Indirectly, it underscores a common Purāṇic ethical theme: external appearance can conceal harmful intent, so discernment (viveka) and vigilance are essential virtues for rulers and householders alike.

What is the architectural or ritual significance mentioned here?

No Vāstu or ritual procedure is specified; the verse emphasizes iconographic/visual elements—guise, ornaments, and garments—used to create a convincing divine appearance.