Shloka 9

Matsya Purana — The Maheshvara Vow: Śiva-Caturdaśī Vrata

Devanagari script

पादौ नमः शिवायेति शिरः सर्वात्मने नमः त्रिनेत्रायेति नेत्राणि ललाटं हरये नमः //

Transliteration

pādau namaḥ śivāyeti śiraḥ sarvātmane namaḥ trinetrāyeti netrāṇi lalāṭaṃ haraye namaḥ //

Translation

To the feet: “obeisance to Śiva.” To the head: “obeisance to the All-Self.” To the eyes: “obeisance to the Three-eyed One.” To the forehead: “obeisance to Hara.”

Word by Word

• pādau: (to) the two feet

• namaḥ: salutations/obeisance

• śivāya: to Śiva

• iti: thus (as the formula)

• śiraḥ: the head

• sarvātmane: to the All-Self, the inner Self of all

• trinetrāya: to the Three-eyed Lord (Śiva)

• netrāṇi: the eyes

• lalāṭam: the forehead

• haraye: to Hara (Śiva, the remover)

• namaḥ: salutations

Speaker

• Sūta (narrating a prescribed ritual/nyāsa formula within the Matsya Purana’s instruction)

Entities Mentioned

• Shiva
• Trinetra
• Hara
• Sarvatman

Tags

• Mantra
• Nyasa
• Shaiva
• Ritual
• Devotion

FAQs

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

It does not describe pralaya directly; it teaches inner sacralization—seeing Śiva as the “All-Self” (sarvātmā), a metaphysical view often used in Purāṇas to ground liberation beyond cosmic cycles.

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

It supports daily dharma through regulated worship: a householder (and by extension a king) is urged to maintain purity, self-control, and regular devotion by consecrating the body with mantra—an ethical discipline that steadies conduct and governance.

What is the architectural or ritual significance mentioned here?

Ritually, it is an aṅga-nyāsa/karanyāsa-style mapping of mantras onto body parts, used before pūjā, japa, or temple worship to ‘install’ the deity’s presence within the practitioner.