Shloka 10

Matsya Purana — The Maheshvara Vow: Śiva-Caturdaśī Vrata

Devanagari script

मुखमिन्दुमुखायेति श्रीकण्ठायेति कंधराम् सद्योजाताय कर्णौ तु वामदेवाय वै भुजौ //

Transliteration

mukhamindumukhāyeti śrīkaṇṭhāyeti kaṃdharām sadyojātāya karṇau tu vāmadevāya vai bhujau //

Translation

One should assign (by nyāsa) the face to Indumukha; the neck to Śrīkaṇṭha; the ears to Sadyojāta; and the arms to Vāmadeva.

Word by Word

• mukham: face

• indumukhāya: to Indumukha (the moon-faced aspect/deity)

• iti: thus (the nyāsa formula marker)

• śrīkaṇṭhāya: to Śrīkaṇṭha (the auspicious/throated aspect of Śiva)

• iti: thus

• kaṃdharām: the neck/throat region

• sadyojātāya: to Sadyojāta (one of the Pañcabrahma aspects)

• karṇau: the two ears

• tu: and/indeed

• vāmadevāya: to Vāmadeva (one of the Pañcabrahma aspects)

• vai: certainly/indeed

• bhujau: the two arms.

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu, in a ritual-teaching passage)

Entities Mentioned

• Indumukha
• Śrīkaṇṭha
• Sadyojāta
• Vāmadeva
• Pañcabrahma

Tags

• Nyasa
• Shaiva iconography
• Ritual procedure
• Mantra-vinyasa
• Matsya Purana ritual

FAQs

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

This verse is not about pralaya; it is a ritual-technical instruction on nyāsa—placing specific Śaiva aspects onto limbs to sacralize the worshipper or the icon during worship.

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

It supports the householder/kingly duty of maintaining correct worship and public religion: the verse gives a precise liturgical method (nyāsa) that standardizes devotion and strengthens dharma through properly performed rites.

What is the architectural or ritual significance mentioned here?

Ritually, it teaches aṅga-nyāsa (limb-installation) used in Śiva-pūjā and consecration contexts; such mappings also inform iconography and temple liturgy by specifying which divine aspects correspond to particular bodily locations.