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Shloka 4

Matsya Purana — Ila–Sudyumna Episode and the Expansion of the Ikṣvāku

अगमद् वडबारूपम् उत्तमं केन हेतुना ततस् तु मैत्रावरुणिं पप्रच्छुस्ते पुरोधसम् //

agamad vaḍabārūpam uttamaṃ kena hetunā tatas tu maitrāvaruṇiṃ papracchuste purodhasam //

“For what reason did (he/it) assume the excellent form of the Vaḍabā?” Then they questioned Maitrāvaruṇi, their family priest, about it.

अगमद् (agamad)went/attained/assumed
अगमद् (agamad):
वडबारूपम् (vaḍabā-rūpam)the form of Vaḍabā (the mare-form
वडबारूपम् (vaḍabā-rūpam):
उत्तमम् (uttamam)excellent, supreme
उत्तमम् (uttamam):
केन (kena)by what/through what
केन (kena):
हेतुना (hetunā)cause, reason
हेतुना (hetunā):
ततस् (tatas)then/thereupon
ततस् (tatas):
तु (tu)indeed/and
तु (tu):
मैत्रावरुणिम् (maitrāvaruṇim)Maitrāvaruṇi (a name/epithet of a sage/priest, traditionally connected with Mitra and Varuṇa lineage)
मैत्रावरुणिम् (maitrāvaruṇim):
पप्रच्छुः (papracchuḥ)they asked/inquired
पप्रच्छुः (papracchuḥ):
ते (te)they
ते (te):
पुरोधसम् (purodhasam)the purohita, family priest/chaplain
पुरोधसम् (purodhasam):
Narrator (Purāṇic frame narration) describing the inquirers addressing Maitrāvaruṇi, the priest
Vaḍabā (mare-form; Purāṇic cosmological motif)Maitrāvaruṇi (purohita/priest)
PralayaCosmologyDialoguePurohitaMythic Motifs

FAQs

It signals a cosmological inquiry: the “Vaḍabā-form” is treated as a significant transformation linked to cosmic forces often discussed around dissolution-era themes, prompting an authoritative explanation from a priestly sage.

It models dhārmic conduct: when confronted with complex metaphysical questions, one should consult qualified teachers (purohita/ṛṣi) rather than speculate—an ethic relevant to rulers and householders alike.

Direct Vāstu or temple-building rules are not stated; the ritual takeaway is the reliance on a purohita as the proper interpreter of sacred cosmology and its meanings within rites and teachings.