Matsya Purana — Devayānī–Śarmiṣṭhā Dialogue: Yayāti’s Transgression, Shloka 33

Devanagari script

ऋतुकामां स्त्रियं यस्तु गम्यां रहसि याचितः नोपैति यो हि धर्मेण ब्रह्महेत्युच्यते बुधैः //

Transliteration

ṛtukāmāṃ striyaṃ yastu gamyāṃ rahasi yācitaḥ nopaiti yo hi dharmeṇa brahmahetyucyate budhaiḥ //

Translation

Si una mujer en su estación fértil, lícitamente accesible según el dharma, invita en secreto a un hombre y éste no acude a ella conforme al dharma, los sabios declaran que incurre en culpa como la de un “matador de un brahmán” (brahma-hatyā).

Word by Word

• ṛtukāmām: desiring conception / being in season (fertile period)

• striyam: a woman

• yaḥ tu: whoever

• gamyām: one who may be approached (lawfully permissible partner)

• rahasi: in private / secretly

• yācitaḥ: having been requested / invited

• na upaiti: does not go to / does not approach

• yaḥ hi: for he who

• dharmeṇa: according to dharma / the rightful rule

• brahmahetyā (brahma-hatyā): Brahmin-slaying (the gravest sin)

• ucyate: is said / is called

• budhaiḥ: by the wise / learned.

Speaker

• Lord Matsya (in discourse to Vaivasvata Manu on dharma)

Entities Mentioned

• Lord Matsya
• Vaivasvata Manu
• Dharma
• Brahmahatya

Tags

• Dharma
• Grhastha
• Sexual ethics
• Sin (Pāpa)
• Rajadharma

FAQs

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

This verse does not discuss pralaya; it focuses on dharma in household life, classifying refusal of a lawful conjugal request during the fertile period as a grave moral fault.

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

It is primarily a gṛhastha (householder) rule: a husband (or lawful partner) is expected to respond righteously to a permissible private invitation during ṛtu-kāla, treating procreation and marital duty as part of dharma; for a king, it reinforces governance rooted in strict ethical discipline and control of personal conduct.

What is the architectural or ritual significance mentioned here?

No vastu/temple-architecture rule is stated here; the only ritual-ethical implication is the emphasis on ṛtu-kāla (fertile season) as a dharmic framework for household life and progeny.