HomeMatsya PuranaAdh. 161Shloka 14

Shloka 14

Matsya Purana — Hiranyakashipu’s Boons

भवेयमहमेवार्कः सोमो वायुर्हुताशनः सलिलं चान्तरिक्षं च नक्षत्राणि दिशो दश //

bhaveyamahamevārkaḥ somo vāyurhutāśanaḥ salilaṃ cāntarikṣaṃ ca nakṣatrāṇi diśo daśa //

“May I alone become the Sun, the Moon, the Wind, and the Fire; the Waters and the Mid-space (atmosphere), the stars, and the ten directions.”

bhaveyammay I become
bhaveyam:
aham evaI alone / I indeed
aham eva:
arkaḥthe Sun
arkaḥ:
somaḥthe Moon
somaḥ:
vāyuḥthe Wind
vāyuḥ:
hutāśanaḥFire (the oblation-eater, Agni)
hutāśanaḥ:
salilamwater(s)
salilam:
caand
ca:
antarikṣamthe mid-space/atmosphere
antarikṣam:
nakṣatrāṇithe stars/constellations
nakṣatrāṇi:
diśaḥdirections
diśaḥ:
daśaten
daśa:
Lord Matsya (Viṣṇu) speaking to Vaivasvata Manu (contextual attribution within the Manu–Matsya dialogue stream)
Arka (Sun)Soma (Moon)Vayu (Wind)Agni (Hutashana)AntarikshaNakshatrasDasha Dishas (Ten Directions)
PralayaCosmologyVishvarupaElementsCreation

FAQs

It presents a re-manifestation idea: the supreme principle (spoken by Matsya) is capable of becoming the cosmic functions—luminaries, elements, space, stars, and directions—implying that after Pralaya the universe can be re-expressed from a single divine source.

By portraying the cosmos as an ordered system (sun, moon, winds, fire, directions), it implicitly supports dharma as alignment with cosmic order—kings uphold order in the realm, and householders maintain ritual and ethical regularity mirroring that larger harmony.

The explicit mention of the “ten directions” is foundational for ritual orientation and Vastu planning (dik-nirṇaya): altars, temples, and dwellings are laid out with directional awareness, and offerings to Agni and celestial powers are performed with prescribed spatial orientation.