Shloka 3

Matsya Purana — Rite of Donating the ‘Mountain of Jaggery’

Devanagari script

तद्वदामन्त्रणं पूजां हेमवृक्षसुरार्चनम् विष्कम्भपर्वतांस्तद्वत् सरांसि वनदेवताः //

Transliteration

tadvadāmantraṇaṃ pūjāṃ hemavṛkṣasurārcanam viṣkambhaparvatāṃstadvat sarāṃsi vanadevatāḥ //

Translation

Likewise, one should perform formal invitations and acts of worship, and also adore the deities at the “golden tree.” In the same manner, one should honour the Viṣkambha mountains, the lakes, and the deities presiding over the forests.

Word by Word

• tadvat: likewise, in the same manner

• āmantraṇam: invitation, formal summoning (of guests/deities in a rite)

• pūjām: worship, ritual honoring

• hema-vṛkṣa: ‘golden tree’ (a famed sacred tree or a ritually designated tree)

• sura-arcanaम्: worship of the gods/devas

• viṣkambha-parvatān: the Viṣkambha mountains (supporting/prop-like mountains

• tadvat: similarly

• sarāṃsi: lakes, ponds, sacred waters

• vana-devatāḥ: forest-deities, tutelary spirits/presiding deities of woods

Speaker

• Lord Matsya (Vishnu) instructing Vaivasvata Manu (likely narrative frame of Matsya Purana)

Entities Mentioned

• Sura (Devas)
• Hema-vriksha (Golden Tree)
• Vishkambha Parvatas
• Saras (lakes)
• Vana-devatas (forest deities)

Tags

• Ritual
• Sacred geography
• Deity worship
• Tirtha
• Vastu context

FAQs

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

It does not directly describe Pralaya; it emphasizes the ongoing ritual order of honoring presiding deities of landscapes (trees, mountains, lakes, forests), which remains a dharmic duty regardless of cosmic cycles.

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

It frames a practical dharma: a king/householder should ritually invite and worship local and presiding deities of the land—especially when visiting, settling, governing, or undertaking works—thereby maintaining harmony with the kṣetra (region) and its guardians.

What is the architectural or ritual significance mentioned here?

The verse points to āmantraṇa and pūjā of site-linked powers (mountains, waters, forest deities), aligning with Vastu/temple practice where the land and its devatās are propitiated before consecration, building, or major rites.