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Shloka 11

Matsya Purana — Solar–Lunar Motions

देवादेवैर् अतीतास्तु रूपैर्नामभिरेव च तस्माद्वै साम्प्रतैर्देवैर् वक्ष्यामि वसुधातलम् //

devādevair atītāstu rūpairnāmabhireva ca tasmādvai sāmpratairdevair vakṣyāmi vasudhātalam //

The gods of former times have passed away—along with their forms and even their names. Therefore, I shall now describe the surface of the earth in relation to the gods of the present age.

devāḥthe gods
devāḥ:
devaiḥby/with the gods (instrumental, here implying ‘those gods’)
devaiḥ:
atītāḥgone by, passed away
atītāḥ:
tuindeed/but
tu:
rūpaiḥwith forms/manifestations
rūpaiḥ:
nāmabhiḥwith names
nāmabhiḥ:
eva caeven and also
eva ca:
tasmāttherefore
tasmāt:
vaiindeed
vai:
sāmprataiḥbelonging to the present time, current
sāmprataiḥ:
devaiḥwith the present gods/as per the present gods
devaiḥ:
vakṣyāmiI shall declare, I will explain
vakṣyāmi:
vasudhā-talamthe earth’s surface, the terrestrial plane.
vasudhā-talam:
Lord Matsya (Vishnu) addressing Vaivasvata Manu
DevasVasudhā (Earth)
CosmographyDevasTemporal cyclesPuranic geographyBhūmaṇḍala

FAQs

It implies cyclical time: divine orders change across epochs, so earlier gods (their names and forms) pass away and a present set becomes relevant—an idea closely tied to recurring cosmic dissolutions and renewals.

By stressing the ‘present order’ of gods, it hints that dharma and ritual observances should be aligned with the currently prevailing cosmic administration—kings and householders uphold social and ritual order according to the living tradition of their time.

Indirectly, it signals that ritual frameworks (deity-names, forms, and invocations) can be time-specific; in temple worship and iconography, one should follow the currently authoritative deity-forms and liturgical conventions when mapping sacred space onto the earth.