Shloka 13

Matsya Purana — Description of the Daitya–Dānava War Preparations and Maya’s Divine Chariots

Devanagari script

उद्यन्तं द्विषतां हेतोर् द्वितीयमिव मन्दरम् युक्तं खरसहस्रेण सो ऽध्यारोहद्रथोत्तमम् //

Transliteration

udyantaṃ dviṣatāṃ hetor dvitīyamiva mandaram yuktaṃ kharasahasreṇa so 'dhyārohadrathottamam //

Translation

To rise up against the cause (and threat) of hostile foes—like a second Mandara mountain—he mounted that excellent chariot, harnessed with a thousand asses (strong draught-animals).

Word by Word

• udyantam: rising up, setting forth

• dviṣatām: of enemies, of hostile ones

• hetoḥ: for the cause/reason, on account of

• dvitīyam: a second

• iva: like, as it were

• mandaram: Mandara (the cosmic mountain)

• yuktam: yoked, harnessed

• khara-sahasreṇa: with a thousand kharas (asses/mules

• saḥ: he

• adhyārohat: mounted, ascended

• ratha-uttamam: the best/excellent chariot

Speaker

• Sūta (narrator) describing the king/hero in the episode (likely within the Sūta–Śaunaka frame common to Purāṇic narration).

Entities Mentioned

• Mandara

Tags

• Rajadharma
• War-preparation
• Chariot
• Royal-power
• Puranic-simile

FAQs

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

This verse does not discuss Pralaya; it uses the cosmic image of Mount Mandara only as a simile to convey immense, mountain-like power and readiness in a martial setting.

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

It reflects a Rajadharma theme: a ruler must be prepared to act decisively against hostile threats and protect order, symbolized by mounting a formidable chariot to confront the cause of enmity.

What is the architectural or ritual significance mentioned here?

No Vāstu or ritual procedure is taught here; the key takeaway is literary—Puranic martial imagery (the ‘second Mandara’) and the technical depiction of a fully harnessed war-chariot.