Shloka 66

Matsya Purana — The Attendant Hosts of the Sun and Moon: Monthly Gaṇas

Devanagari script

पीत्वार्धमासं गच्छन्ति अमावास्यां सुराश्च ते पितरश्चोपतिष्ठन्ति अमावास्यां निशाकरम् //

Transliteration

pītvārdhamāsaṃ gacchanti amāvāsyāṃ surāśca te pitaraścopatiṣṭhanti amāvāsyāṃ niśākaram //

Translation

Having drunk, they depart for the span of half a month; on Amāvāsyā (the new-moon day), those very gods—and the Pitṛs (ancestral fathers) as well—attend upon Niśākara, the Moon, on Amāvāsyā.

Word by Word

• pītvā: having drunk

• ardha-māsam: for half a month/half-month period

• gacchanti: they go/depart

• amāvāsyām: on Amāvāsyā (new-moon day)

• surāḥ ca: and the gods

• te: those/they

• pitaraḥ ca: and the ancestors (Pitṛs)

• upatiṣṭhanti: attend upon/stand by/are present in service

• amāvāsyām: on Amāvāsyā

• niśākaram: the Moon (lit. ‘maker of night’)

Speaker

• Lord Matsya (in discourse to Vaivasvata Manu on śrāddha/tarpaṇa timing and Pitṛ observances)

Entities Mentioned

• Pitṛs
• Surāḥ (Devas)
• Niśākara (Moon)
• Amāvāsyā

Tags

• Śrāddha
• Amāvāsyā
• Pitṛs
• Tithi
• Ritual timing

FAQs

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

It does not describe Pralaya directly; it explains the ritual-cosmic rhythm of Amāvāsyā, when Devas and Pitṛs are said to be present in relation to the Moon, emphasizing sacred time (tithi) rather than dissolution.

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

It supports the householder’s (and by extension the king’s) duty to honor ancestors through properly timed śrāddha/tarpaṇa: offerings are linked to the lunar fortnight, with Amāvāsyā singled out as a key moment for Pitṛ-related rites.

What is the architectural or ritual significance mentioned here?

The significance is ritual (not architectural): Amāvāsyā is highlighted as a powerful tithi for Pitṛ offerings, implying that śrāddha/tarpaṇa performed on new-moon day aligns with the presence/attention of Pitṛs and Devas in the lunar order.