HomeMatsya PuranaAdh. 148Shloka 97
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Shloka 97

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कुम्भेन रत्नचित्रेण केतुर् अश्विनयोर् अभूत् हेममातंगरचितं चित्ररत्नपरिष्कृतम् //

kumbhena ratnacitreṇa ketur aśvinayor abhūt hemamātaṃgaracitaṃ citraratnapariṣkṛtam //

For the Aśvinī, the twin horsemen, the emblem (ketu) was a jewel-adorned pot (kumbha), fashioned with golden-elephant workmanship and refined with variegated gems.

कुम्भेन (kumbhena)by/with a pot
कुम्भेन (kumbhena):
रत्नचित्रेण (ratnacitreṇa)made variegated with jewels, jewel-ornamented
रत्नचित्रेण (ratnacitreṇa):
केतुः (ketuḥ)emblem, banner-mark, identifying symbol
केतुः (ketuḥ):
अश्विनयोः (aśvinayoḥ)of the two Aśvins (the twin deities)
अश्विनयोः (aśvinayoḥ):
अभूत् (abhūt)became, is stated to be
अभूत् (abhūt):
हेम (hema)gold, golden
हेम (hema):
मातङ्ग (mātaṅga)elephant
मातङ्ग (mātaṅga):
रचितम् (racitam)fashioned, constructed, crafted
रचितम् (racitam):
चित्ररत्न (citraratna)multicolored/varied gems
चित्ररत्न (citraratna):
परिष्कृतम् (pariṣkṛtam)well-finished, refined, ornamentally perfected
परिष्कृतम् (pariṣkṛtam):
Lord Matsya (in discourse to Vaivasvata Manu, within iconographic/ritual instruction)
AśvinsKumbhaKetu
IconographyRitual SymbolsVastu ShastraTemple OrnamentationSacred Emblems

FAQs

This verse does not discuss Pralaya; it focuses on iconographic/ritual detailing—specifically the prescribed emblem (ketu) associated with the Aśvins.

It supports dharmic duty indirectly: kings and householders who sponsor rites or temples are instructed to follow correct traditional specifications for sacred emblems and ornamentation to ensure ritual propriety and auspiciousness.

It specifies an auspicious emblem: a jewel-adorned kumbha as the Aśvins’ identifying mark, emphasizing prescribed materials (gold-work, gem inlay) used in temple/ritual objects and decorative standards.