Shloka 18

Matsya Purana — Saubhagya-Śayana Vow: Lalitā/Gaurī–Śiva Worship

Devanagari script

नमो ऽस्तु पाटलायै तु पादौ देव्याः शिवस्य तु शिवायेति च संकीर्य जयायै गुल्फयोर् द्वयोः //

Transliteration

namo 'stu pāṭalāyai tu pādau devyāḥ śivasya tu śivāyeti ca saṃkīrya jayāyai gulphayor dvayoḥ //

Translation

“Namo’stu Pāṭalāyai”—thus one should designate the Goddess’s feet; and, uttering “Śiva” and “Śivā,” one should assign the names accordingly; and for both ankles (gulphas) one should assign “Jayā.”

Word by Word

• namo 'stu: salutation be

• pāṭalāyai: to (the name) Pāṭalā

• tu: indeed/then

• pādau: the two feet

• devyāḥ: of the Goddess

• śivasya: of Śiva / (the name) Śiva

• tu: and/also

• śivāyeti: as “Śivā” thus

• ca: and

• saṃkīrya: uttering/reciting (aloud)

• jayāyai: to (the name) Jayā

• gulphayoḥ: of the two ankles

• dvayoḥ: of both.

Speaker

• Lord Matsya (in instruction to Manu on ritual/iconographic assignment)

Entities Mentioned

• Devī
• Śiva
• Śivā
• Pāṭalā
• Jayā

Tags

• Iconography
• Ritual Nyasa
• Devī Worship
• Mantra
• Pratima Lakshana

FAQs

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

This verse is not about Pralaya; it focuses on ritual/iconographic procedure—assigning sacred names to the Goddess’s feet and ankles during worship or consecration.

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

It reflects the householder/royal duty of maintaining correct ritual practice—supporting temple worship and performing rites with proper mantra-recitation and prescribed limb-designations (nyāsa) for auspiciousness and dharmic order.

What is the architectural or ritual significance mentioned here?

Ritually, it gives a nyāsa-style mapping of names/mantras to specific body parts of the Devī (feet and ankles), used in consecration (pratiṣṭhā) and worship; such prescriptions guide correct practice alongside pratima-lakṣaṇa and temple-ritual manuals.