Shloka 17

Matsya Purana — Pṛthu

Devanagari script

दोग्धा बृहस्पतिरभूत् पात्रं वेदस्तपो रसः देवैश्च वसुधा दुग्धा दोग्धा मित्रस्तदाभवत् //

Transliteration

dogdhā bṛhaspatirabhūt pātraṃ vedastapo rasaḥ devaiśca vasudhā dugdhā dogdhā mitrastadābhavat //

Translation

Bṛhaspati became the milker, and the vessel was the Veda—its essence being the rasa born of tapas (austerity). Thus the gods milked the Earth; and at that time Mitra also became the milker.

Word by Word

• दोग्धा (dogdhā): milker/extractor

• बृहस्पतिः (bṛhaspatiḥ): Bṛhaspati (guru of the gods)

• अभूत् (abhūt): became/was

• पात्रम् (pātram): vessel/receptacle

• वेदः (vedaḥ): the Veda/sacred knowledge

• तपः (tapaḥ): austerity/ascetic power

• रसः (rasaḥ): essence/sap/nectar

• देवैः (devaiḥ): by the gods

• च (ca): and

• वसुधा (vasudhā): the Earth

• दुग्धा (dugdhā): milked/extracted

• मित्रः (mitraḥ): Mitra (Vedic deity of covenant/order)

• तदा (tadā): then/at that time

• अभवत् (abhavat): became

Speaker

• Sūta (Purāṇic narrator) conveying the cosmological account (within the Matsya Purana’s creation narrative)

Entities Mentioned

• Bṛhaspati
• Veda
• Devas
• Vasudhā (Earth)
• Mitra
• Tapas
• Rasa

Tags

• Creation
• Cosmology
• Earth milking
• Vedic symbolism
• Tapas

FAQs

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

It reflects a creation-era symbolism: the Earth is ‘milked’ to yield sustenance and essences for beings. Rather than Pralaya, it emphasizes ordered manifestation—cosmic resources arising through sacred knowledge (Veda) and spiritual heat (tapas).

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

By analogy, rulers and householders should ‘draw’ wealth and resources through dharmic means—guided by śāstra (like the Veda as a vessel) and disciplined effort (tapas), not by exploitation. Prosperity is portrayed as legitimate when extracted with order and restraint.

What is the architectural or ritual significance mentioned here?

Ritually, it elevates Veda and tapas as the ‘containers’ of effective sacred action—implying that yajña and consecrations succeed when grounded in scriptural procedure and disciplined purity, a principle later echoed in Vastu/temple rites even if not explicitly architectural here.