Shloka 22

Matsya Purana — The Maheshvara Vow: Śiva-Caturdaśī Vrata

Devanagari script

नमो भीमाय इत्येवं त्वामहं शरणं गतः गोमूत्रं गोमूयं क्षीरं दधि सर्पिः कुशोदकम् //

Transliteration

namo bhīmāya ityevaṃ tvāmahaṃ śaraṇaṃ gataḥ gomūtraṃ gomūyaṃ kṣīraṃ dadhi sarpiḥ kuśodakam //

Translation

Saying, “Homage to Bhīma,” I have thus taken refuge in you. (In the rite) one should employ cow’s urine, cow-dung, milk, curd, ghee, and water sanctified with kuśa grass.

Word by Word

• namo: homage/salutation

• bhīmāya: to Bhīma (the Terrible/Protector—an epithet used in invocatory address)

• iti evaṃ: thus, in this manner

• tvām: you

• aham: I

• śaraṇam gataḥ: have gone for refuge/ have taken shelter

• gomūtram: cow’s urine

• gomūyam: cow-dung

• kṣīram: milk

• dadhi: curd/yogurt

• sarpiḥ: ghee/clarified butter

• kuśodakam: kuśa-water, water sanctified by kuśa grass

Speaker

• Likely Lord Matsya (Vishnu) instructing Vaivasvata Manu (ritual procedure context within Matsya Purana’s discourse)

Entities Mentioned

• Bhīma
• Kuśa (grass)

Tags

• Ritual Purification
• Prāyaścitta
• Śānti
• Mantra
• Dharma

FAQs

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

This verse is not about pralaya; it focuses on protection and purification—taking refuge through an invocation and using sanctifying substances for ritual cleanliness.

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

It supports the dharmic duty of maintaining ritual purity: a king or householder is advised to use recognized purifiers (cow-derived substances and kuśa-water) and to seek divine protection through proper invocation.

What is the architectural or ritual significance mentioned here?

Ritually, it lists standard purificatory media (often grouped with pañcagavya practice) and specifies kuśa-water, commonly used for sprinkling, consecration, and cleansing before rites.