Shloka 9

Matsya Purana — The Origin of Yajña in Tretā Yuga and the Debate on Animal Sacrifice vs. Non-...

Devanagari script

आलब्धेषु च मध्ये तु तथा पशुगणेषु वै आहूतेषु च देवेषु यज्ञभुक्षु ततस्तदा //

Transliteration

ālabdheṣu ca madhye tu tathā paśugaṇeṣu vai āhūteṣu ca deveṣu yajñabhukṣu tatastadā //

Translation

And at that time—when the offerings had been duly taken up, when the animals intended for the rite had been arranged in proper order, and when the gods, the enjoyers of the sacrifice, had been invoked—then the ritual proceeded further according to rule.

Word by Word

• ālabdheṣu: when (the offerings/ritual materials) have been taken up/obtained and set in hand

• ca: and

• madhye: in the middle/at the proper central stage

• tu: indeed

• tathā: likewise/so also

• paśu-gaṇeṣu: among the groups of sacrificial animals

• vai: indeed/verily

• āhūteṣu: when (they) have been called/invoked

• ca: and

• deveṣu: the gods

• yajña-bhukṣu: (those) who partake of/enjoy the sacrifice

• tataḥ: then/thereafter

• tadā: at that time.

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu, in the broader Matsya–Manu dialogue frame)

Entities Mentioned

• Devas
• Yajña (sacrifice)

Tags

• Yajna
• Ritual procedure
• Dharma
• Vedic rites
• Invocation (Āhūti/Āvāhana)

FAQs

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

This verse is not about Pralaya; it focuses on yajña-krama (ritual sequence), emphasizing correct preparation, ordering, and invocation before proceeding.

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

It underscores dharmic discipline in performing rites: a householder (and a king sponsoring public sacrifices) should ensure materials are properly prepared, the ritual order is maintained, and the devas are formally invoked before the next steps of the sacrifice.

What is the architectural or ritual significance mentioned here?

Ritually, it highlights sequencing—preparation of offerings, arrangement of sacrificial animals, and invocation of the yajña-partaking deities—showing that efficacy depends on correct procedural order (krama) rather than mere performance.