Matsya Purana — Rite and Layout for Consecrating Ponds, Shloka 37

Devanagari script

अथर्वणश्चोत्तरतः शान्तिकं पौष्टिकं तथा जपेयुर्मनसा देवम् आश्रित्य वरुणं प्रभुम् //

Transliteration

atharvaṇaścottarataḥ śāntikaṃ pauṣṭikaṃ tathā japeyurmanasā devam āśritya varuṇaṃ prabhum //

Translation

অথৰ্ববেদৰ অংশৰ উত্তৰত, শান্তিদায়ক আৰু পুষ্টিদায়ক মন্ত্ৰসমূহ মনতে জপ কৰিব লাগে, প্ৰভু বৰুণদেৱৰ শৰণ লৈ।

Word by Word

• atharvaṇaḥ: of/connected with the Atharva (Atharvaveda or Atharva priest)

• ca: and

• uttarataḥ: on the northern side/to the north

• śāntikam: pacificatory (appeasing, averting harm)

• pauṣṭikam: nourishing, prosperity-giving

• tathā: likewise/also

• japeyuḥ: they should recite (as japa)

• manasā: mentally/inwardly

• devam: the deity

• āśritya: having taken refuge in/depending upon

• varuṇam: Varuṇa

• prabhum: the lord, sovereign

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu, within a ritual-procedure context)

Entities Mentioned

• Varuṇa
• Atharva (Atharvaveda/Atharvan priest)

Tags

• Shanti
• Paushtika
• Japa
• Varuna
• Ritual Procedure

FAQs

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

It does not describe Pralaya directly; it focuses on shānti (harm-averting) and pauṣṭika (prosperity) japa, indicating how order and wellbeing are ritually maintained rather than how dissolution occurs.

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

It supports the dharma of protection and welfare: a householder or ruler is expected to sponsor or perform rites that pacify dangers and promote prosperity, here by inward japa and reliance on Varuṇa as a regulating, sovereign deity.

What is the architectural or ritual significance mentioned here?

It encodes ritual layout by direction—placing/acting “to the north” relative to the Atharva component—and prescribes mānasa-japa (mental recitation) for śāntika and pauṣṭika results, reflecting precise procedural orientation akin to Vastu-informed ritual arrangement.