Shloka 7

Matsya Purana — Rasakalyāṇinī Vrata: Magha-based Goddess Worship

Devanagari script

मुकुटं विश्ववासिन्यै शिरः कान्त्यै तथार्चयेत् मदनायै ललाटं तु मोहनायै पुनर्भ्रुवौ //

Transliteration

mukuṭaṃ viśvavāsinyai śiraḥ kāntyai tathārcayet madanāyai lalāṭaṃ tu mohanāyai punarbhruvau //

Translation

One should worship the crown as belonging to Viśvavāsinī; likewise, the head to Kānti. The forehead is to be offered to Madanā, and again the eyebrows to Mohanā.

Word by Word

• mukuṭam: crown/diadem

• viśvavāsinyai: to Viśvavāsinī (She who dwells in/abides as the universe)

• śiraḥ: head

• kāntyai: to Kānti (Splendour/Beauty)

• tathā: likewise/so

• arcayet: one should worship/offer (in pūjā)

• madanāyai: to Madanā (She who enchants/stirs love)

• lalāṭam: forehead

• tu: indeed/and

• mohanāyai: to Mohanā (She who deludes/charms)

• punaḥ: again/further

• bhruvau: the two eyebrows.

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu on ritual procedure)

Entities Mentioned

• Viśvavāsinī
• Kānti
• Madanā
• Mohanā

Tags

• Iconography
• Devi Puja
• Ritual Procedure
• Aṅga-arcana
• Mantra-Nyāsa

FAQs

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

This verse is not about pralaya; it describes a ritual method of Devī-worship where specific body parts (crown, head, forehead, eyebrows) are revered through corresponding divine epithets.

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

It reflects the prescribed pūjā-dharma: a king or householder should perform orderly, rule-based worship (vidhi) with correct identifications (nāma-devatā mapping), supporting personal discipline and public religious observance.

What is the architectural or ritual significance mentioned here?

Ritually, it indicates aṅga-arcana/nyāsa-like worship in which the deity’s form is honored part-by-part with designated names—useful in temple liturgy, consecration contexts, and iconography-driven pūjā sequences.