Shloka 10

Matsya Purana — The Rohiṇī–Candraśayana Vow

Devanagari script

नमो ऽस्तु चन्द्राय मुखं च पूज्यं दन्ता द्विजानामधिपाय पूज्याः हास्यं नमश्चन्द्रमसे ऽभिपूज्यम् ओष्ठौ कुमुद्वन्तवनप्रियाय //

Transliteration

namo 'stu candrāya mukhaṃ ca pūjyaṃ dantā dvijānāmadhipāya pūjyāḥ hāsyaṃ namaścandramase 'bhipūjyam oṣṭhau kumudvantavanapriyāya //

Translation

Salutations to Chandra (Soma). May his face be worshipped; may his teeth be revered—he who is lord of the twice-born. Salutation to his smile, worthy of adoration; and may his lips be worshipped—he who delights in the grove of kumuda water-lilies.

Word by Word

• namo ’stu: salutations be

• candrāya: to Chandra/Soma (the Moon)

• mukhaṃ: face

• ca: and

• pūjyam: worthy of worship

• dantāḥ: teeth

• dvijānām: of the twice-born (brahmins)

• adhipāya: to the lord/overlord

• pūjyāḥ: to be worshipped/revered

• hāsyam: smile/laughter

• namaḥ: salutation

• candramase: to Chandramas (the Moon)

• abhipūjyam: especially to be worshipped

• oṣṭhau: (two) lips

• kumudvantavana: forest/grove abundant in kumuda (water-lilies)

• priyāya: to the beloved/delighting in

Speaker

• Suta (narrating a ritual hymn within the Matsya Purana’s iconographic/ritual section; traditionally framed within the Matsya–Manu dialogue cycle)

Entities Mentioned

• Chandra
• Soma
• Dvija (twice-born/Brahmins)
• Kumuda (water-lily)

Tags

• Iconography
• Anga-stuti
• Chandra
• Ritual worship
• Puranic hymns

FAQs

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

This verse is not about Pralaya; it functions as an iconographic-ritual hymn (anga-stuti) to Chandra, focusing on devotional worship rather than cosmological dissolution.

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

It supports the householder’s and king’s duty of maintaining ritual order (nitya/naimittika worship): honoring deities like Chandra through prescribed praise, which is believed to sustain auspiciousness, social harmony, and dharmic governance.

What is the architectural or ritual significance mentioned here?

Ritually, it exemplifies anga-stuti—worshipping a deity through limb-by-limb praise (face, teeth, smile, lips), a common Purāṇic method used in consecration and daily pūjā; architecturally, such hymns accompany graha-deity installation and temple/altar worship sequences.