Shloka 39

Matsya Purana — The Cave-Sanctuary: Jewel-Lake

Devanagari script

जानुभ्यां शिरसा चैव गत्वा भूमिं यथाविधि नाम्नां सहस्रेण तदा तुष्टाव मधुसूदनम् //

Transliteration

jānubhyāṃ śirasā caiva gatvā bhūmiṃ yathāvidhi nāmnāṃ sahasreṇa tadā tuṣṭāva madhusūdanam //

Translation

Then, in the prescribed manner, he went down to the ground—kneeling and bowing his head—and praised Madhusūdana with a thousand names.

Word by Word

जानुभ्याम् (jānubhyām)with the knees, kneeling

शिरसा (śirasā)with the head, bowing

च एव (ca eva)and indeed

गत्वा (gatvā)having gone, having approached

भूमिम् (bhūmim)the ground/earth

यथाविधि (yathāvidhi)according to rule, as prescribed

नाम्नाम् (nāmnām)of names

सहस्रेण (sahasreṇa)with a thousand

तदा (tadā)then

तुष्टाव (tuṣṭāva)praised, extolled

मधुसूदनम् (madhusūdanam)Madhusūdana (Vishnu/Krishna, slayer of Madhu).

Speaker

Narrator (Purāṇic narrator describing the devotee’s act of prostration and praise; traditionally Sūta relating the account)

Entities Mentioned

MadhusudanaVishnu

FAQs

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

This verse does not describe Pralaya directly; it highlights proper devotional conduct—formal obeisance and structured praise—often performed in Purāṇic settings regardless of cosmic phase.

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

It models yathāvidhi (rule-based) worship: a king or householder should approach deity-worship with humility (kneeling, bowing) and disciplined recitation (nāma-sahasra), integrating devotion into daily dharma.

What is the architectural or ritual significance mentioned here?

The ritual significance is procedural: worship is done “according to prescription” (yathāvidhi) with bodily reverence (knees and head to the ground) and mantra-style recitation (a thousand divine names), implying regulated temple/household liturgy rather than architectural rules.