Shloka 30

Matsya Purana — The Maheshvara Vow: Śiva-Caturdaśī Vrata

Devanagari script

ज्येष्ठसामविदे देयं नवकव्रतिने क्वचित् गुणज्ञे श्रोत्रिये दद्याद् आचार्ये तत्त्ववेदिनि //

Transliteration

jyeṣṭhasāmavide deyaṃ navakavratine kvacit guṇajñe śrotriye dadyād ācārye tattvavedini //

Translation

It should be given to a foremost knower of the Sāma-veda, and at times to one observing the Nava-ka vow. One should give to a discerning man of merit, to a learned Vedic scholar (śrotriya), and to a teacher who knows the truth (tattva).

Word by Word

• jyeṣṭha-sāmavide: to an eminent knower/reciter of the Sāma-veda

• deyam: should be given (as a gift/charity)

• navaka-vratine: to one observing the Nava-ka vow (a specific religious observance)

• kvacit: sometimes/when appropriate

• guṇa-jñe: to one who understands virtue/merit (a discerning worthy person)

• śrotriye: to a śrotriya, a Veda-learned Brahmin qualified by study

• dadyāt: one should give

• ācārye: to a teacher/preceptor

• tattva-vedini: to one who knows tattva (truth/reality, right doctrine).

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu)

Entities Mentioned

• Sāma-veda
• Śrotriya
• Ācārya
• Vrata (vow)

Tags

• Dāna
• Dharma
• Vrata
• Vedic learning
• Recipient-qualification

FAQs

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

This verse does not discuss pralaya; it teaches dāna-dharma—how to select worthy recipients based on Vedic learning, vows, and true knowledge.

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

It frames charity as a regulated duty: a householder or king should direct gifts toward qualified recipients—Veda-trained śrotriyas, competent teachers, and virtuous, discerning persons—so that giving produces ethical and spiritual merit rather than being indiscriminate.

What is the architectural or ritual significance mentioned here?

The ritual significance is recipient-qualification in dāna: gifts are recommended for Sāma-veda specialists, vow-observers, śrotriyas, and tattva-knowing ācāryas, emphasizing that the efficacy of ritual giving depends on the worthiness of the recipient.