Matsya Purana — Dynastic Genealogies: Paurava–Anu Lines, Shloka 53

Devanagari script

ततो यवीयसः पत्नीं गौतमस्याभ्यपद्यत कृतावलेपां तां मत्वा सो ऽनड्वानिव न क्षमः //

Transliteration

tato yavīyasaḥ patnīṃ gautamasyābhyapadyata kṛtāvalepāṃ tāṃ matvā so 'naḍvāniva na kṣamaḥ //

Translation

Kemudian dia mendekati isteri Gautama yang lebih muda. Menganggap wanita itu bertindak dengan keangkuhan dan kehendak sendiri, dia menjadi tidak tertahan—seperti lembu jantan yang tidak dipasangkan kuk—tidak mampu mengekang diri.

Word by Word

• tataḥ: then/thereafter

• yavīyasaḥ: of the younger (brother/younger one)

• patnīm: wife

• gautamasya: of Gautama

• abhyapadyata: approached/went toward/assailed (in intent)

• kṛta-avalepām: having assumed arrogance/pride, acting insolently

• tām: her

• matvā: thinking/considering

• saḥ: he

• anaḍvān iva: like a bull (esp. an unyoked/unchecked bull)

• na kṣamaḥ: not patient/ not able to endure/ uncontrolled

Speaker

• Primary narration within the Matsya Purana discourse (traditionally Sūta to the sages; framed within the Purana’s continuous narration)

Entities Mentioned

• Gautama
• Gautama’s wife

Tags

• Rishi-katha
• Ethics
• Self-control
• Transgression
• Householder Dharma

FAQs

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

This verse is not about Pralaya; it is an ethical narrative moment, highlighting how loss of restraint and pride-driven interaction can trigger wrongdoing and its karmic consequences.

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

It warns that dharma depends on self-mastery: approaching another’s wife and reacting to perceived arrogance with uncontrolled impulse is adharma, underscoring the householder’s duty of restraint and the ruler’s duty to uphold social order.

What is the architectural or ritual significance mentioned here?

No Vastu or ritual procedure is stated here; the takeaway is ethical—inner discipline is presented as the prerequisite for any righteous ritual life and social dharma.