Shloka 26

Matsya Purana — Pṛthu

Devanagari script

औषधानि च दिव्यानि दोग्धा मेरुर्महाचलः वत्सो ऽभूद्धिमवांस् तत्र पात्रं शैलमयं पुनः //

Transliteration

auṣadhāni ca divyāni dogdhā merurmahācalaḥ vatso 'bhūddhimavāṃs tatra pātraṃ śailamayaṃ punaḥ //

Translation

And divine medicinal herbs were obtained: the great mountain Meru became the milker, Himavān served as the calf, and the vessel there was again made of stone.

Word by Word

• auṣadhāni: medicinal herbs

• ca: and

• divyāni: divine, celestial

• dogdhā: the milker (one who draws out)

• meruḥ: Mount Meru

• mahā-acalaḥ: the great immovable one (great mountain)

• vatsaḥ: calf (the one used to draw milk)

• abhūt: became

• himavān: the हिमालय (Himālaya personified)

• tatra: there/in that act

• pātram: vessel, container

• śaila-mayam: made of stone/mountain-substance

• punaḥ: again, once more (in the recurring sequence of “milkings”).

Speaker

• Sūta (narrating the Purāṇic account in the standard frame dialogue)

Entities Mentioned

• Meru
• Himavān (Himalaya)
• Divine herbs (auṣadhi)

Tags

• Cosmogony
• Pṛthvī-doha
• Sacred geography
• Ayurveda
• Symbolic mythology

FAQs

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

It reflects a cosmogonic motif (not direct Pralaya): the world’s resources are ‘drawn out’ through a sacred, ordered process, showing how life-supporting medicines are established within creation.

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

By portraying medicines as divinely sourced and properly ‘collected’ through order and restraint, it supports the dharmic ideal that rulers and householders must protect resources and ensure healing provisions for society.

What is the architectural or ritual significance mentioned here?

The ‘stone vessel’ and mountain agents point to ritual symbolism of proper containers and sacred materials—useful for understanding Purāṇic ritual vocabulary, though no direct Vastu/temple rule is stated in this verse.