Shloka 7

Matsya Purana — The Rite of the Vibhūti-Dvādaśī Vow

Devanagari script

कन्दर्पाय नमो मेढ्रम् आदित्याय नमः करौ दामोदरायेत्युदरं वासुदेवाय च स्तनौ //

Transliteration

kandarpāya namo meḍhram ādityāya namaḥ karau dāmodarāyetyudaraṃ vāsudevāya ca stanau //

Translation

He should perform nyāsa by assigning the homage-mantra: “Namo Kandarpāya” upon the generative organ; “Namo Ādityāya” upon the hands; “(Namo) Dāmodarāya” upon the abdomen; and “Namo Vāsudevāya” upon the chest.

Word by Word

kandarpāyato Kandarpāya (a divine epithet/name invoked in nyāsa)

namaḥobeisance/salutation

meḍhramthe male generative organ

ādityāyato Āditya (the Sun, solar divine principle)

karauthe two hands

dāmodarāyato Dāmodara (Viṣṇu/Kṛṣṇa, 'with a cord around the waist')

itithus/with this formula

udaraṃthe abdomen/belly

vāsudevāyato Vāsudeva (Viṣṇu/Kṛṣṇa, 'son of Vasudeva')

caand

stanauthe two breasts (by extension, the chest region).

Speaker

Likely Lord Matsya (Vishnu) instructing Vaivasvata Manu on ritual procedure (nyāsa)

Entities Mentioned

KandarpāyaĀdityaDāmodaraVāsudeva

FAQs

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

This verse does not discuss pralaya; it teaches a ritual technique (nyāsa) where divine names are installed on specific body parts to sacralize the practitioner before worship.

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

It frames daily or occasional worship as a disciplined practice: a householder (and by extension a king) is to perform rites correctly, using mantra-nyāsa to cultivate purity, self-control, and devotion before undertaking religious acts.

What is the architectural or ritual significance mentioned here?

Ritually, it is a clear nyāsa prescription (mantra-to-limb assignment) used in Vaiṣṇava pūjā and consecratory contexts; such preparatory rites commonly precede temple worship, icon service (arcana), and formal mantra recitation.