Shloka 25

Matsya Purana — The Burning of Tripura: Maya’s Triple Fortresses and the Boon that Leads to S...

Devanagari script

समं स संयुगे हन्याद् अवध्यं शेषतो भवेत् एवमस्त्विति चाप्युक्त्वा मयं देवः पितामहः //

Transliteration

samaṃ sa saṃyuge hanyād avadhyaṃ śeṣato bhavet evamastviti cāpyuktvā mayaṃ devaḥ pitāmahaḥ //

Translation

In battle, he should strike down only an equal opponent; as for the rest, they should be regarded as not to be slain. Having said, “So be it,” the divine Grandsire (Brahmā) then spoke thus.

Word by Word

• samam: an equal (matched opponent)

• saṃyuge: in battle, in combat

• hanyāt: should slay/strike down

• avadhyam: not to be killed, inviolable

• śeṣataḥ: as for the remainder/others

• bhavet: should be, is to be considered

• evam astu iti: 'so be it'

• ca api: and also

• uktvā: having said

• devaḥ: the god, the divine one

• pitāmahaḥ: the Grandsire (Brahmā)

• mayam: thus/accordingly (as a connective, “in this manner”).

Speaker

• Sūta (narrator) introducing Brahmā’s statement within the Rajadharma discourse

Entities Mentioned

• Brahmā (Pitāmaha)

Tags

• Rajadharma
• Yuddha-nīti
• Dharma
• Ethics of war
• Kingship

FAQs

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

This verse is not about pralaya; it is a rajadharma/yuddha-nīti rule emphasizing restraint—only an equal combatant is to be struck, while others are treated as avadhya (not to be slain).

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

It frames a king’s duty in war as regulated by dharma: violence is permitted only under fair conditions (against an equal in combat), while the remaining persons are protected as “not to be killed,” reinforcing disciplined, non-arbitrary use of force.

What is the architectural or ritual significance mentioned here?

No vastu/temple-building or ritual procedure is stated here; the technical focus is ethical warfare conduct (yuddha-nīti) within rajadharma.