Shloka 19

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

Devanagari script

त्रिगुणायेति रुद्राय भवान्यै जङ्घयोर्युगम् शिवां रुद्रेश्वरायै च विजयायेति जानुनी संकीर्त्य हरिकेशाय तथोरू वरदे नमः //

Transliteration

triguṇāyeti rudrāya bhavānyai jaṅghayoryugam śivāṃ rudreśvarāyai ca vijayāyeti jānunī saṃkīrtya harikeśāya tathorū varade namaḥ //

Translation

Uttering “Triguṇa” for Rudra and “Bhavānī” for the pair of shanks, and reciting “Śivā” and “Rudreśvarā” over the knees as “Vijayā,” one should likewise invoke “Harikeśa” upon the thighs, offering salutations to the boon-giving Goddess.

Word by Word

• त्रिगुणाय-इति: (the mantra/name) “Triguṇa,” thus

• रुद्राय: to/for Rudra

• भवान्यै: to/for Bhavānī (Pārvatī)

• जङ्घयोः-युगम्: the pair of shanks/lower legs

• शिवाम्: (the mantra/name) “Śivā” / to Śivā

• रुद्रेश्वरायै: to/for Rudreśvarā (Mistress of Rudra)

• च: and

• विजयाय-इति: (the mantra/name) “Vijayā,” thus

• जानुनी: the two knees

• संकीर्त्य: having recited/intoned

• हरिकेशाय: to/for Harikeśa (“green/golden-haired,” a divine epithet/mantra-name)

• तथा: likewise

• ऊरू: the two thighs

• वरदे: O boon-giver (bestower of boons)

• नमः: salutation.

Speaker

• Lord Matsya (Vishnu) instructing Vaivasvata Manu on ritual nyāsa/mantra placement

Entities Mentioned

• Rudra
• Bhavānī
• Śivā
• Rudreśvarā
• Vijayā
• Harikeśa
• Varadā (boon-giving Goddess)

Tags

• Nyasa
• Mantra
• Devi
• Rudra
• Ritual

FAQs

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

This verse is not about pralaya; it gives a ritual technique (aṅga/limb-nyāsa) where divine names are placed on specific body parts for protection and spiritual empowerment.

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

It supports the householder/kingly duty of maintaining daily worship and protective rites: disciplined mantra-recitation and correct ritual procedure are presented as means to secure success (vijaya) and divine favor (varadā).

What is the architectural or ritual significance mentioned here?

Ritually, it specifies aṅga-nyāsa—assigning particular deity-epithets to the shanks, knees, and thighs—used as a preparatory act before pūjā, japa, or consecratory ceremonies.