Shloka 8

Matsya Purana — Rasakalyāṇinī Vrata: Magha-based Goddess Worship

Devanagari script

नेत्रे चन्द्रार्धधारिण्यै तुष्ट्यै च वदनं पुनः उत्कण्ठिन्यै नमः कण्ठम् अमृतायै नमः स्तनौ //

Transliteration

netre candrārdhadhāriṇyai tuṣṭyai ca vadanaṃ punaḥ utkaṇṭhinyai namaḥ kaṇṭham amṛtāyai namaḥ stanau //

Translation

For the eyes, salutations to She who bears the half-moon; and again, for the face, to Tuṣṭi (Satisfaction). For the throat, salutations to Utkaṇṭhinī (Yearning); for the breasts, salutations to Amṛtā (Nectar-essence).

Word by Word

netrein/for the eyes

candrārdha-dhāriṇyaito the goddess who bears the half-moon

tuṣṭyaito Tuṣṭi, the personified satisfaction/contentment

caand

vadanamthe face/mouth

punaḥagain/further

utkaṇṭhinyaito Utkaṇṭhinī, the personified longing/ardent yearning

namaḥsalutation

kaṇṭhamthe throat/neck

amṛtāyaito Amṛtā, the nectar-like one/immortal essence

stanauthe two breasts.

Speaker

Lord Matsya (teaching ritual/nyāsa procedure) to Vaivasvata Manu

Entities Mentioned

CandrārdhadhāriṇīTuṣṭiUtkaṇṭhinīAmṛtā

FAQs

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

This verse does not address pralaya directly; it focuses on ritual nyāsa—assigning divine powers/names to specific limbs—showing how sacred order is established in worship rather than cosmic dissolution.

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

It supports the householder/kingly duty of maintaining dharma through correct pūjā: disciplined, limb-wise invocation cultivates inner restraint (tuṣṭi) and sacred awareness, aligning personal conduct with religious observance.

What is the architectural or ritual significance mentioned here?

Ritually, it is an aṅga-nyāsa/aṅga-namaskāra sequence used in Devī worship; such procedures commonly accompany temple worship (arcana) and consecration contexts described in Purāṇic iconography and ritual manuals.