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

Nếu một người phụ nữ đang trong mùa thụ thai và theo dharma là có thể gần gũi hợp pháp, kín đáo mời một người đàn ông, mà ông ta không đến với nàng theo dharma, thì các bậc hiền trí tuyên rằng ông ta mắc tội như ‘kẻ sát hại Bà-la-môn’ (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.