Shloka 7

Matsya Purana — Yayāti’s Fall

Devanagari script

सतां सकाशे तु वृतः प्रपातस् ते सङ्गता गुणवन्तस्तु सर्वे शक्राच्च लब्धो हि वरो मयैष पतिष्यता भूमितलं नरेन्द्र //

Transliteration

satāṃ sakāśe tu vṛtaḥ prapātas te saṅgatā guṇavantastu sarve śakrācca labdho hi varo mayaiṣa patiṣyatā bhūmitalaṃ narendra //

Translation

O king, this precipice has been approached in the presence of the righteous; all the virtuous have gathered here. And the boon that I obtained from Śakra (Indra) is indeed such that I shall fall upon the surface of the earth.

Word by Word

• satām: of the good/virtuous

• sakāśe: in the presence/near

• tu: indeed

• vṛtaḥ: approached/surrounded/resorted to

• prapātaḥ: precipice/steep fall

• te: your/that

• saṅgatāḥ: assembled/gathered

• guṇavantaḥ: endowed with virtues

• tu: and/indeed

• sarve: all

• śakrāt: from Śakra (Indra)

• ca: and

• labdhaḥ: obtained

• hi: indeed

• varaḥ: boon

• mayā: by me

• eṣa: this

• patiṣyatā: will fall/is destined to fall

• bhūmi-talam: the earth’s surface/ground

• nara-indra: O lord of men (king)

Speaker

• A narrator/character addressing the king (nara-indra); framed within the Matsya Purana’s royal-ethics narrative tradition

Entities Mentioned

• Shakra (Indra)
• Sat (the virtuous)

Tags

• Rajadharma
• Nīti
• Satsaṅga
• Indra
• Boons

FAQs

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

This verse does not directly describe Pralaya; it emphasizes a gathered assembly of the virtuous and the working-out of a boon granted by Indra, pointing more to ethical-narrative causality than cosmic dissolution.

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

By addressing the ruler as “nara-indra” and foregrounding the presence of the virtuous (satām sakāśe), the verse underscores a key Rajadharma principle: a king should act in the company of the righteous and heed outcomes shaped by dharma, vows, and divine grants.

What is the architectural or ritual significance mentioned here?

No Vāstu or temple-construction rule is stated here; the closest ritual-ethical cue is the importance of acting “in the presence of the virtuous,” akin to decisions made before a dhārmic assembly (sabhā) and witnesses.