Shloka 27

Matsya Purana — Lineage of Yayāti through Yadu and the Deeds of Kārtavīrya Arjuna

Devanagari script

स एव पशुपालो ऽभूत् क्षेत्रपालः स एव हि स एव वृष्ट्या पर्जन्यो योगित्वादर्जुनो ऽभवत् //

Transliteration

sa eva paśupālo 'bhūt kṣetrapālaḥ sa eva hi sa eva vṛṣṭyā parjanyo yogitvādarjuno 'bhavat //

Translation

He himself became the herdsman; indeed, he himself became the guardian of the fields. Through rainfall he became Parjanya (the rain-giver), and by the power of his yogic attainment he became Arjuna.

Word by Word

• saḥ eva: he alone/that very one

• paśu-pālaḥ: protector of cattle, herdsman

• abhūt: became

• kṣetra-pālaḥ: guardian of fields/land-protector

• hi: indeed

• vṛṣṭyā: by rain, through rainfall

• parjanyaḥ: Parjanya, the rain-deity/rain-giver

• yogitvāt: due to yogic state/through yogic attainment

• arjunaḥ: Arjuna (as an epithet/name indicating brilliance/heroism)

• abhavat: became

Speaker

• Lord Matsya (in discourse to Vaivasvata Manu)

Entities Mentioned

• Kṣetrapāla
• Parjanya
• Arjuna

Tags

• Dynasties
• Divine epithets
• Kingship
• Rain and prosperity
• Yoga

FAQs

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

This verse does not describe Pralaya directly; it emphasizes prosperity-maintaining functions—guardianship of land and the bestowal of rain—qualities that preserve order rather than dissolve it.

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

It frames ideal rulership/guardianship as practical protection (of cattle and fields) and ensuring fertility through timely rain—core markers of dharmic governance and household prosperity in Purāṇic ethics.

What is the architectural or ritual significance mentioned here?

While not giving a Vāstu rule, it invokes the kṣetrapāla idea—commonly tied to boundary-protection and land sanctity—often reflected ritually in field/threshold guardianship practices.