Shloka 25

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

Devanagari script

नमो ऽर्धनारीशहरम् असिताङ्गीति नासिकाम् नम उग्राय लोकेशं ललितेति पुनर्भ्रुवौ //

Transliteration

namo 'rdhanārīśaharam asitāṅgīti nāsikām nama ugrāya lokeśaṃ laliteti punarbhruvau //

Translation

Salutations to the Lord who is Ardhanārīśvara and Hara. With the mantra “Asitāṅgī,” one should worship the nose; and again, with “Ugrā, Lord of the worlds (Lokeśa),” and with “Lalitā,” one should worship the eyebrows.

Word by Word

• namo/namaḥ: salutation

• ardhanārīśa-haram: to Hara as Ardhanārīśvara (the Lord who is half woman, half man)

• asitāṅgī iti: “(named) Asitāṅgī” thus (as a mantra/name)

• nāsikām: the nose

• ugrāya: to Ugrā (the fierce one)

• lokeśam: to the Lord of the worlds

• lalitā iti: “(named) Lalitā” thus (as a mantra/name)

• punaḥ: again/further

• bhruvau: the two eyebrows

Speaker

• Lord Matsya (instructing Vaivasvata Manu on ritual/iconographic procedure)

Entities Mentioned

• Ardhanārīśvara
• Hara (Śiva)
• Ugrā
• Lokeśa
• Lalitā

Tags

• Iconography
• Mantra
• Anga-nyasa
• Ritual procedure
• Deity epithets

FAQs

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

This verse is not about Pralaya; it belongs to a ritual-iconographic instruction stream, mapping specific mantric names to body parts during worship (anga-nyāsa).

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

It guides householders (and royal patrons of temples) in correct worship practice—using prescribed divine epithets while ritually sanctifying specific limbs—supporting dharmic merit through properly performed pūjā.

What is the architectural or ritual significance mentioned here?

Ritually, it indicates an anga-nyāsa style procedure in which the worshipper assigns mantras to facial features (nose, eyebrows), a common component in consecration and daily temple/household worship aligned with Pratima-Lakṣaṇa traditions.