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Shloka 6

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

हेमकेयूरवलयं स्वर्णमण्डलकूबरम् सपताकध्वजोपेतं सादित्यमिव मन्दरम् //

hemakeyūravalayaṃ svarṇamaṇḍalakūbaram sapatākadhvajopetaṃ sādityamiva mandaram //

Adorned with golden armlets and circlets, furnished with a golden domed/arched superstructure, and equipped with banners and flags—(it appeared) like Mandara mountain, radiant as the sun.

hemagold
hema:
keyūraarmlet/upper-arm ornament
keyūra:
valayaṃbracelet/circlet/encircling ornament
valayaṃ:
svarṇagold
svarṇa:
maṇḍalacircle/disk/domed form
maṇḍala:
kūbaramsuperstructure/arched roof or prominent upper framework (kūbara)
kūbaram:
sa-patākawith pennants/banners
sa-patāka:
dhvajaflag/standard
dhvaja:
upetaṃendowed with/equipped with
upetaṃ:
sa-ādityamwith (the brilliance of) the sun/sunlike
sa-ādityam:
ivalike/as if
iva:
mandaramMandara (the mountain), i.e., Mandara-like in grandeur
mandaram:
Likely Sūta (narrative voice) relaying the description within the Matsya Purana’s iconography/vastu context
MandaraAditya (the Sun)
IconographyVastu ShastraTemple ArchitectureRoyal InsigniaOrnamentation

FAQs

This verse is not about Pralaya; it is a descriptive (lakṣaṇa) verse emphasizing auspicious brilliance and grandeur through gold ornamentation and sunlike radiance.

It reflects royal/ritual aesthetics: standards (dhvaja) and banners (patākā) signify sovereignty, victory, and auspicious public rites—elements a king sponsors and a householder emulates in festival and consecration settings.

It highlights auspicious architectural/ritual markers—golden upper structures (kūbara), circular/domed forms (maṇḍala), and flags/banners—used to signal sanctity, celebration, and visibility in temple or ceremonial constructions.