Matsya Purana — Śiva–Pārvatī Quarrel and Pārvatī’s Resolve for Austerity to Attain Gaurī-hood, Shloka 9

Devanagari script

यास्याम्यहं परित्यक्त्वा चात्मानं तपसा गिरिम् जीवन्त्या नास्ति मे कृत्यं धूर्तेन परिभूतया //

Transliteration

yāsyāmyahaṃ parityaktvā cātmānaṃ tapasā girim jīvantyā nāsti me kṛtyaṃ dhūrtena paribhūtayā //

Translation

Aku akan pergi ke gunung, menyerahkan diriku pada tapa. Setelah ditipu dan dihina oleh orang licik, bagiku—meski masih hidup—tak ada lagi kewajiban yang tersisa.

Word by Word

• yāsyāmi: I shall go/depart

• aham: I

• parityaktvā: having abandoned/renounced

• ca: and

• ātmānam: myself

• tapasā: with austerity/penance

• giriṃ: to the mountain/mountain (as an abode)

• jīvantyā: while living/for one who is alive (feminine instrumental, implying the speaker is a woman)

• nāsti: there is not

• me: for me/my

• kṛtyam: duty/task/what remains to be done

• dhūrtena: by a rogue/deceiver

• paribhūtayā: by one who has been insulted/humiliated (feminine instrumental).

Speaker

• A wronged woman (unnamed in this isolated verse), speaking in a narrative episode within the Matsya Purana

Tags

• Renunciation
• Tapas
• Humiliation
• Ethics
• Narrative

FAQs

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

This verse does not discuss Pralaya; it focuses on personal renunciation (tapas) as a response to deception and humiliation.

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

It implicitly condemns “dhūrta” (deceitful) behavior and shows how adharma can drive social and personal breakdown; for householders and rulers, it underscores the duty to uphold truthfulness and protect the vulnerable from dishonor.

What is the architectural or ritual significance mentioned here?

No Vastu or temple rule is stated; the only ritual-ascetic motif is going to a mountain to undertake tapas, a common Puranic setting for penance.