Matsya Purana — The Dialogue of Kacha and Devayani: Dharma, Shloka 5

Devanagari script

स समापितविद्यो मां भक्तां न त्यक्तुमर्हसि गृहाण पाणिं विधिवन् मम मन्त्रपुरस्कृतम् //

Transliteration

sa samāpitavidyo māṃ bhaktāṃ na tyaktumarhasi gṛhāṇa pāṇiṃ vidhivan mama mantrapuraskṛtam //

Translation

À présent que tes études sont achevées, tu ne dois pas m’abandonner, moi qui te suis dévouée. Reçois ma main en mariage selon le rite prescrit, sanctifié par la récitation des mantras.

Word by Word

• sa: now/therefore

• samāpita-vidyaḥ: one whose learning (Vedic study) is completed

• mām: me

• bhaktām: devoted (woman)/your devotee

• na: not

• tyaktum: to abandon

• arhasi: you ought/are fit

• gṛhāṇa: accept/take

• pāṇim: the hand (as in pāṇigrahaṇa, marriage)

• vidhivat: according to rule/rite

• mama: my

• mantra-puraskṛtam: preceded by (and consecrated with) mantras

Speaker

• A woman petitioner (likely a prospective bride) addressing a learned man whose studies are complete

Tags

• Dharma
• Grihastha
• MarriageRites
• Mantra
• PuranicEthics

FAQs

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

This verse does not address pralaya or cosmology; it focuses on dharma in human life—specifically the transition from completed study to household life through a mantra-sanctioned rite.

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

It reflects gṛhastha-dharma: after completing brahmacarya (formal study), one is expected to enter household life through a lawful, ritual marriage (pāṇigrahaṇa) performed vidhivat with mantras, rather than abandoning a devoted partner.

What is the architectural or ritual significance mentioned here?

The ritual significance is explicit: marriage is to be conducted “vidhivat” and “mantra-puraskṛtam,” indicating that formal Vedic mantras and correct procedure authorize and sanctify the union.