HomeMatsya PuranaAdh. 62Shloka 14

Shloka 14

Matsya Purana — The Observance of Ananta-Tritiya

गौर्यै नमस्तथा नासाम् उत्पलायै च लोचने तुष्ट्यै ललाटमलकान् कात्यायन्यै शिरस्तथा //

gauryai namastathā nāsām utpalāyai ca locane tuṣṭyai lalāṭamalakān kātyāyanyai śirastathā //

Salutations to Gaurī as the nose; to Utpalā as the two eyes. Salutations to Tuṣṭi as the forehead and the eyebrows; and to Kātyāyanī as the head.

gauryaito Gaurī (the fair, auspicious Goddess)
gauryai:
namaḥsalutation
namaḥ:
tathālikewise/and
tathā:
nāsāmthe nose
nāsām:
utpalāyaito Utpalā (lotus-like form/name of the Goddess)
utpalāyai:
caand
ca:
locanethe two eyes
locane:
tuṣṭyaito Tuṣṭi (contentment, a देवी-form)
tuṣṭyai:
lalāṭaforehead
lalāṭa:
malakāneyebrows/forehead-lines (brows)
malakān:
kātyāyanyaito Kātyāyanī (a form of Durgā)
kātyāyanyai:
śiraḥhead
śiraḥ:
tathālikewise/also
tathā:
Sūta (narrator) conveying the Purāṇic stuti/nyāsa sequence (devotional-ritual instruction style)
GaurīUtpalāTuṣṭiKātyāyanīDevī (as the presiding power of bodily limbs)
Devi StutiNyasaRitualIconographyMantra

FAQs

This verse is not about pralaya; it is a ritual-nyāsa style praise that identifies the Goddess as presiding over specific bodily parts, emphasizing immanence rather than cosmic dissolution.

For a householder (and by extension a king), it models disciplined daily worship: honoring Devī through ordered salutations (nyāsa-like mapping) cultivates purity, self-restraint, and auspiciousness—key virtues repeatedly endorsed in Purāṇic dharma.

Ritually, it reflects nyāsa/anga-devatā concept—placing or recognizing divine powers in limbs during worship. This supports iconography and consecration logic: the deity is invoked as present in specific ‘members,’ paralleling how temple images are ritually ‘animated’ through limb-by-limb invocation.