Shloka 22

Matsya Purana — Brahmā–Gāyatrī as a Divine Pair and the Early Genealogies of Creation

Devanagari script

*मनुरुवाच को ऽसौ यदुरिति प्रोक्तो यद्वंशे कामसम्भवः कथं च दग्धो रुद्रेण किमथ कुसुमायुधः //

Transliteration

*manuruvāca ko 'sau yaduriti prokto yadvaṃśe kāmasambhavaḥ kathaṃ ca dagdho rudreṇa kimatha kusumāyudhaḥ //

Translation

Manu said: “Who is this one called Yadu? And how did Kāma, the god of desire, arise in the line of Yadu? Moreover, how was he burned by Rudra (Śiva), and why is he known as ‘Kusumāyudha’, the Flower-weaponed?”

Word by Word

• manuḥ uvāca: Manu said

• kaḥ: who

• asau: that (person)

• yaduḥ: Yadu

• iti: thus

• proktaḥ: called/said to be

• yadu-vaṃśe: in the lineage of Yadu

• kāma-sambhavaḥ: the arising/birth of Kāma

• katham: how

• ca: and

• dagdhaḥ: burned

• rudreṇa: by Rudra (Śiva)

• kim: why/for what reason

• atha: then/indeed

• kusuma-āyudhaḥ: he whose weapon is flowers (Kāma).

Speaker

• Vaivasvata Manu

Entities Mentioned

• Vaivasvata Manu
• Yadu
• Kāma
• Rudra (Śiva)
• Kusumāyudha

Tags

• Genealogy
• Ancient Indian genealogy
• Puranic mythology
• Kāma
• Śiva-Rudra

FAQs

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

This verse does not describe Pralaya directly; it shifts the dialogue to dynastic origins (Yadu’s lineage) and the mythic account of Kāma, indicating a genealogical and theological focus rather than cosmic dissolution.

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

Manu’s inquiry models the kingly duty of preserving sacred history and moral memory: understanding lineage (vaṃśa) and exemplary myths is treated as part of righteous governance and cultural stewardship in Purāṇic ethics.

What is the architectural or ritual significance mentioned here?

No Vāstu or temple-ritual rule is stated in this verse; its ritual relevance is indirect, since Kāma and Rudra-related myths often contextualize later discussions of vows, worship, and mythic precedents for rites.