Shloka 33

Matsya Purana — The Madana-Dvādaśī Vow and the Birth of the Maruts

Devanagari script

प्रदास्याम्यहमेवेह किं त्व् एतत् क्रियतां शुभे आपस्तम्बः करोत्विष्टिं पुत्रीयामद्य सुव्रते //

Transliteration

pradāsyāmyahameveha kiṃ tv etat kriyatāṃ śubhe āpastambaḥ karotviṣṭiṃ putrīyāmadya suvrate //

Translation

“I myself will grant it here. But, O auspicious lady, let this be done: let Āpastamba perform today the Putrīyā‑iṣṭi—the sacrifice for obtaining a son—O you of excellent vows.”

Word by Word

• pradāsyāmi: I shall grant/give

• aham eva: I myself indeed

• iha: here (in this very matter)

• kim tu: but/however

• etat: this

• kriyatām: let it be done/arranged

• śubhe: O auspicious one

• āpastambaḥ: Āpastamba (a Vedic sage/ritual authority)

• karotu: let him perform

• iṣṭim: the iṣṭi (a Vedic sacrificial offering/rite)

• putrīyām: putrīyā (for obtaining a son/progeny)

• adya: today

• suvrate: O you of good vows/steadfast observances

Speaker

• Likely a royal/authoritative male (contextually a king or benefactor) addressing a virtuous woman; exact attribution is ambiguous in the provided excerpt

Entities Mentioned

• Āpastamba
• Putrīyā-iṣṭi

Tags

• Ritual
• Putrakamesti
• Grihastha-dharma
• Vedic sacrifice
• Progeny

FAQs

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

This verse is not about Pralaya; it focuses on a household/royal ritual directive—arranging a Putrīyā-iṣṭi for progeny through a qualified officiant.

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

It highlights dharmic responsibility to pursue aims (like progeny) through sanctioned Vedic rites, employing an authorized ritual expert (Āpastamba) rather than acting outside prescribed procedure.

What is the architectural or ritual significance mentioned here?

The ritual significance is explicit: the Putrīyā-iṣṭi (a progeny-granting iṣṭi) is to be performed immediately (“today”) by a competent authority, emphasizing correct ritual agency and timing.