HomeMatsya PuranaAdh. 148Shloka 96

Shloka 96

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राक्षसेशस्य केतोर्वै प्रेतस्य मुखमाबभौ हेमसिंहध्वजौ देवौ चन्द्रार्कावमितद्युती //

rākṣaseśasya ketorvai pretasya mukhamābabhau hemasiṃhadhvajau devau candrārkāvamitadyutī //

On the banner (ketu) of the lord of the Rākṣasas there appeared the face of a Preta (spirit). And the two radiant deities—the Moon and the Sun—are to be shown with standards bearing golden lion-emblems, possessing immeasurable splendor.

राक्षसेशस्यof the lord of the Rakshasas (demon-king)
राक्षसेशस्य:
केतोःof the banner/standard
केतोः:
वैindeed
वै:
प्रेतस्यof a preta (departed spirit/ghoul)
प्रेतस्य:
मुखम्face
मुखम्:
आबभौappeared/shone forth
आबभौ:
हेमgolden
हेम:
सिंहध्वजौhaving a lion as the banner-emblem (lion-standard)
सिंहध्वजौ:
देवौthe two gods
देवौ:
चन्द्रार्कौthe Moon and the Sun
चन्द्रार्कौ:
अमितद्युतीof immeasurable radiance/splendor
अमितद्युती:
Lord Matsya (in instruction to Vaivasvata Manu on iconographic/ritual standards)
Rākṣaseśa (lord of Rakshasas)Ketu (banner/standard)PretaChandra (Moon)Arka/Surya (Sun)Simha (lion emblem)
IconographyDhvajaPratima LakshanaTemple RitualEmblems

FAQs

This verse does not discuss Pralaya; it gives iconographic prescriptions—what emblems should appear on banners (ketu/dhvaja) for specific divine or non-divine figures.

Indirectly, it supports dharma through correct ritual and temple practice: kings and patrons who commission temples, festivals, or standards should follow prescribed emblems (e.g., Sun and Moon with lion-standards) to maintain auspiciousness and scriptural conformity.

It is a ritual/iconographic rule about dhvaja-ketu symbolism: the Rākṣasa lord’s banner bears a preta-face motif, while Surya and Chandra are associated with golden lion standards—details used in temple festivals, processions, and deity representation.