Shloka 57

Matsya Purana — The Gods Seek Śiva’s Refuge: The Cosmic Chariot Prepared for the Burning of T...

Devanagari script

तदोंकारमयं गृह्य प्रतोदं वरदः प्रभुः स्वयम्भूः प्रययौ वाहान् अनुमन्त्र्य यथाजवम् //

Transliteration

tadoṃkāramayaṃ gṛhya pratodaṃ varadaḥ prabhuḥ svayambhūḥ prayayau vāhān anumantrya yathājavam //

Translation

Taking up the goad imbued with the sacred syllable Oṃ, the boon-giving Lord, the Self-born (Svayambhū), set out—after blessing and commissioning his mounts—swiftly, as befits his speed.

Word by Word

• tad: that

• oṃkāra-mayam: consisting of/imbued with Oṃ

• gṛhya: having taken (in hand)

• pratodam: goad/whip (for urging a mount)

• varadaḥ: giver of boons

• prabhuḥ: the Lord, sovereign

• svayambhūḥ: self-born/self-existent

• prayayau: departed, went forth

• vāhān: mounts/vehicles/steeds

• anumantrya: having blessed/authorized/commissioned (with a charge)

• yathā-javam: according to (his) swiftness, at due speed.

Speaker

• Suta (narrator) describing the Lord (contextually Lord Matsya/Vishnu) within the flood-cycle narrative

Entities Mentioned

• Om (Omkara)
• Pratoda (goad)
• Svayambhu (Self-born Lord)

Tags

• Pralaya
• Matsya Avatara
• Ritual Symbols
• Divine Authority
• Sacred Sound (Om)

FAQs

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

It portrays the Lord’s sovereign, purposeful movement in the pralaya-cycle: he departs swiftly, equipped with a sacred, Oṃ-infused implement, indicating divine control and ritual-sacral order even amid cosmic upheaval.

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

Indirectly, it models the ideal of acting with authorization and right order—“anumantrya” suggests sending agents/vehicles with proper charge and blessing, a principle mirrored in righteous governance and household rites performed with mantra and sanction.

What is the architectural or ritual significance mentioned here?

Ritually, the verse highlights Omkāra as a consecrating power that can permeate implements; it supports the broader Purāṇic idea that tools used in sacred action (yajña, vows, consecrations) are mantra-empowered rather than merely physical objects.