Shloka 57

Matsya Purana — Maya’s Nectar-Reservoir in Tripura and the Revival of the Slain in the Tripur...

Devanagari script

रथादुत्पत्यात्मभूर् वै सीदन्तं तु रथोत्तमम् उज्जहार महाप्राणो रथं त्रैलोक्यरूपिणम् //

Transliteration

rathādutpatyātmabhūr vai sīdantaṃ tu rathottamam ujjahāra mahāprāṇo rathaṃ trailokyarūpiṇam //

Translation

Leaping down from the chariot, the Self-born Lord (Brahmā) lifted up that excellent chariot as it was sinking—Brahmā, of mighty vital power, raising the chariot that embodied the form of the three worlds.

Word by Word

rathātfrom the chariot

utpatyahaving leapt up/leapt down (suddenly)

ātmabhūḥthe Self-born (Brahmā)

vaiindeed

sīdantamsinking, going down

tubut/then

rathottamamthe best/excellent chariot

ujjahāralifted up, raised, drew up

mahāprāṇaḥgreat-breathed, of mighty vital force

rathamthe chariot

trailokya-rūpiṇamhaving the form/embodying the three worlds (heaven, mid-region, earth).

Speaker

Suta (narrator) describing events within the Pralaya/Rescue narrative (Brahma’s action)

Entities Mentioned

Brahma (Atmabhu)Trailokya (Three Worlds)Ratha (Divine Chariot)

FAQs

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

It portrays Pralaya as a time when even cosmic supports (symbolized by a ‘three-world-formed’ chariot) begin to sink, yet divine agency (Brahmā) actively preserves and upholds the ordered cosmos.

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

By analogy, it models dharma as ‘upholding’ what is sinking—kings and householders are expected to protect social order and dependents in crisis, just as Brahmā raises what would otherwise be lost.

What is the architectural or ritual significance mentioned here?

While not a Vāstu rule, the image of a ‘trailokya-form’ vehicle reflects ritual-cosmological mapping—objects can be designed or consecrated as microcosms of the universe, a principle later used in temple symbolism and consecration logic.