Shloka 9

Matsya Purana — The Rite of the Vibhūti-Dvādaśī Vow

Devanagari script

पृष्ठं शार्ङ्गधरायेति श्रवणौ वरदाय वै स्वनाम्ना शङ्खचक्रासिगदाजलजपाणये शिरः सर्वात्मने ब्रह्मन् नम इत्यभिपूजयेत् //

Transliteration

pṛṣṭhaṃ śārṅgadharāyeti śravaṇau varadāya vai svanāmnā śaṅkhacakrāsigadājalajapāṇaye śiraḥ sarvātmane brahman nama ityabhipūjayet //

Translation

One should worship by assigning and honoring the divine names: the back with the name “Śārṅgadhara” (Bearer of the Śārṅga bow), and the two ears with “Varada” (Bestower of boons). Then, with one’s own sacred formula, one should adore Him as the One who holds the conch, discus, sword, mace, and lotus; and thus worship the head with the salutation, “O Brahman, obeisance to the All-Self.”

Word by Word

• pṛṣṭham: the back

• śārṅgadharāya iti: with the name ‘Śārṅgadhara’

• śravaṇau: the two ears

• varadāya vai: (with the name) ‘Varada’ indeed

• svanāmnā: with one’s own name/formula (mantra)

• śaṅkha: conch

• cakra: discus

• asi: sword

• gadā: mace

• jalaja: lotus

• pāṇaye: to the one whose hands bear (these)

• śiraḥ: the head

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

• brahman: O Brahman / O Absolute

• namaḥ iti: ‘obeisance’—thus

• abhipūjayet: one should worship/reverently honor.

Speaker

• Lord Matsya (teaching ritual procedure to Vaivasvata Manu, within the Matsya Purana’s instructional dialogue)

Entities Mentioned

• Vishnu (as Śārṅgadhara/Varada)
• Śārṅga (Vishnu’s bow)
• Śaṅkha (conch)
• Cakra (discus)
• Asi (sword)
• Gadā (mace)
• Jalaja/Padma (lotus)
• Brahman (the Absolute)

Tags

• Iconography
• Nyasa
• Vishnu Worship
• Mantra
• Pratima Lakshana

FAQs

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

This verse is not about pralaya; it presents a ritual-technical instruction (nyāsa and praise) identifying Viṣṇu as “Sarvātmā” (the Self of all), a theological basis that also underlies cosmic creation and dissolution in other chapters.

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

It prescribes a disciplined mode of worship—assigning divine epithets to limbs and honoring Viṣṇu as the All-Self—supporting the householder’s daily pūjā and, for a king, the state’s dharmic legitimacy through proper temple/royal worship.

What is the architectural or ritual significance mentioned here?

Ritually, it is a clear nyāsa/anga-upacāra mapping: specific names are placed on the back, ears, and head, and Viṣṇu is invoked with his canonical emblems—useful for temple consecration, icon worship, and standardized pūjā sequences described across Matsya Purana ritual sections.