Shloka 31

Matsya Purana — The Greatness of the Vibhūti-Dvādaśī Vow: Pushkara

Devanagari script

यथाकामगमं जातं लोकनाथश्चतुर्मुखः संतुष्टस्तव राजेन्द्र ब्रह्मरूपी जनार्दनः //

Transliteration

yathākāmagamaṃ jātaṃ lokanāthaścaturmukhaḥ saṃtuṣṭastava rājendra brahmarūpī janārdanaḥ //

Translation

As you desired, it has come to pass: the four-faced Lord of the worlds (Brahmā) is pleased with you, O king; for Janārdana himself—assuming the form of Brahmā—is satisfied.

Word by Word

• yathā-kāma-gamam: according to one’s desire / as wished

• jātam: has happened, has come to be

• loka-nāthaḥ: lord of the world(s)

• catur-mukhaḥ: four-faced (Brahmā)

• saṃtuṣṭaḥ: pleased, satisfied

• tava: with you / of you

• rāja-indra: O best of kings

• brahma-rūpī: having the form of Brahmā

• janārdanaḥ: Janārdana (Viṣṇu), the remover of afflictions

Speaker

• Likely the narrator (Sūta) reporting the result of the king’s devotion/boon—Brahmā (as Janārdana’s form) being pleased

Entities Mentioned

• Brahmā (Caturmukha)
• Janārdana (Viṣṇu)

Tags

• Brahma
• Vishnu
• Royal Dharma
• Boons
• Devotion

FAQs

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

It highlights the theological idea that Viṣṇu (Janārdana) can manifest as Brahmā, the creator—implying divine agency behind creation rather than describing Pralaya directly.

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

It frames ideal kingship as devotion and righteous conduct that wins divine approval; the king’s wishes succeed when aligned with dharma and the pleasure of the presiding deity.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu or iconographic rule is stated; ritually, the takeaway is that proper worship can invoke the deity’s specific form (here, Brahmā-form of Janārdana) and secure desired outcomes.