Shloka 12

Matsya Purana — The Ārdrānandakarī Tṛtīyā Vrata: Ritual Procedure

Devanagari script

एवं सम्पूज्य विधिवद् अग्रतः शिवयोः पुनः पद्मोत्पलानि रजसा नानावर्णेन कारयेत् //

Transliteration

evaṃ sampūjya vidhivad agrataḥ śivayoḥ punaḥ padmotpalāni rajasā nānāvarṇena kārayet //

Translation

Thus, having duly completed the worship according to rite, one should again, before Śiva and Śivā, arrange lotus and blue-lotus flowers, using colored powders of various hues.

Word by Word

• evam: thus

• sampūjya: having fully worshipped

• vidhivat: according to the prescribed rite

• agrataḥ: in front (in the presence)

• śivayoḥ: of the two—Śiva and Śivā

• punaḥ: again/thereafter

• padma-utpalāni: lotuses and utpala (blue lotuses/water-lilies)

• rajasā: with colored dust/powder (rajas)

• nānā-varṇena: with many colors/variegated hues

• kārayet: should cause to be made/should arrange/prepare

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu, ritual-vidhi context)

Entities Mentioned

• Śiva
• Śivā (Pārvatī/Śakti)

Tags

• Pūjā-vidhi
• Śaiva worship
• Iconography
• Temple ritual
• Upacāra

FAQs

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

This verse does not discuss pralaya; it focuses on post-worship ritual detailing—decorative floral offerings before Śiva and Śivā.

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

It implies the grihastha/kingly duty of maintaining dharmic worship: performing pūjā विधिवत् (as prescribed) and offering pure, aesthetically arranged items (lotus/utpala, colored powders) as part of regular religious observance.

What is the architectural or ritual significance mentioned here?

Ritually, it specifies an upacāra: arranging lotus and utpala with multicolored powders before the deities—guidance relevant to altar/mandala decoration and temple-pūjā ornamentation practices.