Shloka 69

Matsya Purana — War of Devas and Dānavas: Yama and Kubera Defeated; Kālanemi’s Māyā and the A...

Devanagari script

पदातिरथ वित्तेशो गदामादाय भैरवीम् महाहवविमर्देषु दृप्तशत्रुविनाशिनीम् //

Transliteration

padātiratha vitteśo gadāmādāya bhairavīm mahāhavavimardeṣu dṛptaśatruvināśinīm //

Translation

Vitteśa (Kubera), with infantry and chariots, takes up the fearsome Bhairavī who bears a mace—she who, amid the crush of great battles, destroys arrogant enemies.

Word by Word

• padāti: foot-soldiers/infantry

• ratha: chariot (forces)

• vitteśaḥ: the Lord of Wealth, Kubera

• gadām: a mace

• ādāya: having taken up/holding

• bhairavīm: Bhairavī (the Terrible Goddess)

• mahā-hava: great battle

• vimardeṣu: in the press/crush (of combat), in fierce clashes

• dṛpta: proud, arrogant

• śatru: enemy

• vināśinīm: destroyer, one who brings ruin

Speaker

• Lord Matsya (Vishnu) to Vaivasvata Manu (likely narration within iconographic/ritual description)

Entities Mentioned

• Bhairavī
• Vitteśa (Kubera)
• Gadā (mace)

Tags

• Iconography
• Protective Deities
• Tantric-leaning imagery
• Battle symbolism
• Pratima Lakshana

FAQs

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

This verse does not address pralaya or cosmogony; it is focused on a protective, battle-ready manifestation of the Goddess (Bhairavī) and her role in destroying hostile forces.

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

By praising Bhairavī as the destroyer of arrogant enemies in great conflicts, the verse supports the dharmic ideal of protection—kings uphold order by restraining oppressive threats, and householders invoke protective deities for safety and stability.

What is the architectural or ritual significance mentioned here?

The verse functions as iconographic guidance: Bhairavī is characterized as mace-bearing and battle-destroying, details that inform pratima (image) features and the deity’s protective role in temple installation and ritual invocation.