Shloka 22

Matsya Purana — The Kauśika Descendants: Śrāddha

Devanagari script

अपरौ मन्त्रिणौ दृष्ट्वा प्रभूतबलवाहनौ मन्त्रित्वे चक्रतुश्चेच्छाम् अस्मिन्मर्त्ये द्विजोत्तमाः //

Transliteration

aparau mantriṇau dṛṣṭvā prabhūtabalavāhanau mantritve cakratuścecchām asminmartye dvijottamāḥ //

Translation

Seeing two other ministers, possessed of abundant forces and conveyances, the best of the twice-born (brāhmaṇas) expressed their wish to take up ministerial office in this mortal realm.

Word by Word

• aparau: two others

• mantriṇau: ministers/counsellors

• dṛṣṭvā: having seen

• prabhūta: abundant/great

• bala: strength/forces

• vāhanau: vehicles/means of conveyance/retinue

• mantritve: in the office of minister/counsellor

• cakratuḥ: they made/they did (dual)

• ca: and

• icchām: desire/wish

• asmin: in this

• martye: mortal world/among mortals

• dvija-uttamāḥ: the best among the twice-born (excellent brāhmaṇas).

Speaker

• Sūta (narrating the account within the Matsya Purana’s राजधर्म context)

Entities Mentioned

• Mantrins (ministers)
• Dvijottamas (eminent brāhmaṇas)

Tags

• Rajadharma
• Mantri-niti
• Kingship
• Governance
• Dharma

FAQs

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

This verse does not address pralaya; it focuses on worldly governance—specifically the aspiration and recognition of capable ministers in the mortal realm.

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

It supports the Rajadharma principle that a king should rely on competent counsellors with real capacity (resources, manpower, organization). It also implies that qualified brāhmaṇas may serve the state through counsel when driven by dharmic intent and capability.

What is the architectural or ritual significance mentioned here?

No direct Vāstu or ritual procedure is stated; the key takeaway is administrative—ministerial appointment and the infrastructure of governance (forces and conveyances).