Shloka 74

Matsya Purana — Catalogue of the Eighteen Puranas

Devanagari script

इदं पवित्रं यशसो निधानम् इदं पितॄणामतिवल्लभं च इदं च देवेष्व् अमृतायितं च नित्यं त्विदं पापहरं च पुंसाम् //

Transliteration

idaṃ pavitraṃ yaśaso nidhānam idaṃ pitṝṇāmativallabhaṃ ca idaṃ ca deveṣv amṛtāyitaṃ ca nityaṃ tvidaṃ pāpaharaṃ ca puṃsām //

Translation

This teaching/recitation is holy—a treasury of good renown; it is exceedingly dear to the Ancestors (Pitṛs); and among the gods it is as amṛta itself, the nectar of immortality. Truly, it ever removes the sins of human beings.

Word by Word

• idam: this (recitation/teaching)

• pavitram: purifying, sacred

• yaśasaḥ: of fame, renown

• nidhānam: treasure, storehouse

• pitṝṇām: of the ancestors (Pitṛs)

• ativallabham: exceedingly beloved

• ca: and

• deveṣu: among the gods

• amṛtāyitam: made like nectar, nectar-like

• nityam: always, perpetually

• tu: indeed, surely

• pāpaharam: sin-destroying

• ca: and

• puṃsām: of men, of human beings

Speaker

• Lord Matsya (in didactic narration to Vaivasvata Manu; praising the efficacy of the just-taught sacred recitation/observance)

Entities Mentioned

• Pitṛs (Ancestors)
• Devas (Gods)

Tags

• Dharma
• Punya
• Pitṛ-tarpaṇa
• Purification
• Stotra-Mahatmya

FAQs

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

This verse does not describe pralaya directly; it teaches that a specific sacred recitation/teaching is perpetually purifying and “nectar-like” to the gods, emphasizing spiritual merit rather than cosmological dissolution.

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

It supports the Matsya Purana’s ethical-religious ideal that daily or regular recitation and observance of purifying teachings sustains personal virtue, brings good repute (yaśas), and benefits one’s lineage by pleasing the Pitṛs—relevant to both a ruler’s public dharma and a householder’s nitya-karma.

What is the architectural or ritual significance mentioned here?

Architectural rules are not mentioned; the ritual takeaway is that this practice is “pavitra” and “pāpahara,” and is specially pleasing to Pitṛs and Devas—indicating strong suitability for rites connected to purification and ancestral satisfaction.