Matsya Purana — The Strategy to Defeat Tāraka: Pārvatī’s Birth, Shloka 61

Devanagari script

सा मृता कुपिता देवी कस्मिंश्चित्कारणान्तरे भविता हिमशैलस्य दुहिता लोकभाविनी //

Transliteration

sā mṛtā kupitā devī kasmiṃścitkāraṇāntare bhavitā himaśailasya duhitā lokabhāvinī //

Translation

Ang Diyosa—na pumanaw dahil sa poot—sa isang pagkakataon sa hinaharap at dahil sa isang sanhi, ay magiging anak na babae ng Bundok Himālaya, ang tagapagkaloob at tagapagtaguyod ng mga daigdig.

Word by Word

• सा: she

• मृता: departed/died (left her previous embodied state)

• कुपिता: enraged, angered

• देवी: the Goddess

• कस्मिंश्चित्: in some/at a certain

• कारणान्तरे: on another occasion/for a different cause

• भविता: will become/will be born

• हिमशैलस्य: of the हिमशैल (Himālaya mountain)

• दुहिता: daughter

• लोकभाविनी: world-benefactress, sustainer of beings/worlds

Speaker

• Sūta (purāṇic narrator) describing the Goddess’ future birth (contextually linked to Umā/Pārvatī)

Entities Mentioned

• Devī
• Himālaya (Himaśaila)
• Lokabhāvinī (epithet of the Goddess)

Tags

• Devī
• Himalaya
• Parvati
• Incarnation
• Puranic narrative

FAQs

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

It does not describe cosmic dissolution directly; it emphasizes divine re-manifestation—how the Goddess assumes a new birth “for a certain cause,” functioning as the world-sustainer (lokabhāvinī).

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

By presenting the Goddess as lokabhāvinī (upholder of the world), the verse implicitly models dharmic responsibility: rulers and householders should act as sustainers—protecting order, welfare, and continuity—rather than acting from anger.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu/temple rule appears in this line; its ritual takeaway is devotional—recognizing the Goddess’ chosen manifestation (as Himavat’s daughter) as a basis for worship, vrata, and śākta observances.