Shloka 119

Matsya Purana — Navagraha Sacrifice for Planetary Pacification and Prosperity

Devanagari script

अस्माच्छतगुणः प्रोक्तः कोटिहोमः स्वयम्भुवा आहुतीभिः प्रयत्नेन दक्षिणाभिः फलेन च //

Transliteration

asmācchataguṇaḥ proktaḥ koṭihomaḥ svayambhuvā āhutībhiḥ prayatnena dakṣiṇābhiḥ phalena ca //

Translation

Compared to this, Svayambhū (Brahmā) declares that the ‘koṭi-homa’—a homa performed with a koṭi (a crore) of oblations—yields a hundredfold result, when carried out with careful effort, with proper āhutis, with dakṣiṇā (priestly fees), and with the requisite fruit-offerings.

Word by Word

• asmāt: than this/from this

• śata-guṇaḥ: hundredfold (in merit/result)

• proktaḥ: declared, stated

• koṭi-homaḥ: the ‘crore-homa’, homa with a crore of offerings

• svayambhuvā: by Svayambhū (Brahmā, the self-born)

• āhutībhiḥ: with oblations/offerings (cast into the fire)

• prayatnena: with effort, careful application

• dakṣiṇābhiḥ: with dakṣiṇās (fees/gifts to officiants)

• phalena: with fruits (as offerings)

• ca: and.

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu, via the Matsya Purana’s dialogue frame)

Entities Mentioned

• Svayambhu (Brahma)
• Koti-homa
• Ahuti
• Daksina

Tags

• Homa
• Yajna
• Daksina
• Punya
• Ritual Procedure

FAQs

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

This verse does not discuss pralaya directly; it focuses on ritual efficacy, stating that a koṭi-homa—done with proper oblations, effort, dakṣiṇā, and fruit-offerings—produces greatly multiplied spiritual results.

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

It frames dharmic duty as disciplined ritual action: a householder (or a king sponsoring rites) should not treat homa as merely symbolic, but complete it with correct āhutis, sincere effort, and fair dakṣiṇā—implying ethical patronage and proper compensation of priests.

What is the architectural or ritual significance mentioned here?

The significance is ritual (not architectural): it highlights the components that make homa ‘complete’—āhuti, prayatna, dakṣiṇā, and phala—indicating that procedural correctness and supporting gifts are integral to the promised fruit (phala) of the rite.