Shloka 5

Matsya Purana — The Rite of Donating the Golden Mountain

Devanagari script

यस्मादग्नेरपत्यं त्वं यस्मात्पुण्यं जगत्पते हेमपर्वतरूपेण तस्मात्पाहि नगोत्तम //

Transliteration

yasmādagnerapatyaṃ tvaṃ yasmātpuṇyaṃ jagatpate hemaparvatarūpeṇa tasmātpāhi nagottama //

Translation

Since you are born of Agni (fire), and since you are holy, O Lord of the world—therefore, in the form of a golden mountain, protect us, O best of mountains.

Word by Word

• yasmāt: since/because

• agneḥ: of Agni (Fire)

• apatyaṃ: offspring/descendant

• tvam: you

• yasmāt: since/because

• puṇyam: holy/auspicious/meritorious

• jagat-pate: O Lord of the world

• hema: gold

• parvata: mountain

• rūpeṇa: in the form

• tasmāt: therefore

• pāhi: protect (imperative)

• naga-uttama: O best of mountains

Speaker

• A supplicant/ritual speaker addressing a sacred mountain or mountain-deity (contextual prayer within Matsya Purana’s sacred geography/ritual-architecture material)

Entities Mentioned

• Agni
• Jagatpati (Lord of the world)
• Nagottama (best of mountains)

Tags

• Vastuvidya
• Sacred Geography
• Ritual Praise
• Protection
• Iconography

FAQs

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

This verse is not a Pralaya statement; it is a protective invocation using Agni-lineage and “golden mountain” symbolism to affirm sanctity and seek safeguarding.

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

It reflects the dharmic practice of seeking protection and auspiciousness through prayer—relevant to kings and householders when consecrating spaces, beginning rites, or safeguarding the realm/home via sanctioned invocations.

What is the architectural or ritual significance mentioned here?

The phrase “hema-parvata-rūpeṇa” points to auspicious ‘golden’ symbolism used in consecration and sacred construction contexts—gold (hema) and mountain-form imagery function as markers of stability, purity, and protective power in ritualized space.