Shloka 27

Matsya Purana — The Rohiṇī–Candraśayana Vow

Devanagari script

नारी वा रोहिणी चन्द्रशयनं या समाचरेत् सापि तत्फलमाप्नोति पुनरावृत्तिदुर्लभम् //

Transliteration

nārī vā rohiṇī candraśayanaṃ yā samācaret sāpi tatphalamāpnoti punarāvṛttidurlabham //

Translation

Whether a woman—or one practising under Rohiṇī (the lunar asterism)—performs the Candraśayana observance, she too attains its fruit: a state from which return to rebirth is hard to come by.

Word by Word

• nārī: a woman

• vā: or/also

• rohiṇī: Rohiṇī (a lunar mansion/nakṣatra)

• candraśayanam: the Candraśayana vow/observance (lit. “moon-bed”)

• yā: who/which (she who)

• samācaret: should practise/perform properly

• sā api: she too

• tat-phalam: that result/fruit (of the vow)

• āpnoti: attains/obtains

• punar-āvṛtti: return again (repeated return, rebirth)

• durlabham: difficult to obtain/hard to occur (i.e., difficult to return).

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu)

Entities Mentioned

• Rohiṇī
• Candra (Moon)

Tags

• Vrata
• Dharma
• Ritual
• Moksha
• Nakshatra

FAQs

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

This verse does not discuss Pralaya directly; it emphasizes the soteriological fruit of a vow—attaining a state where return to repeated rebirth becomes difficult.

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

It frames vrata-practice as accessible beyond gender distinctions and as a legitimate dharmic discipline for householders, promising elevated spiritual results through proper observance.

What is the architectural or ritual significance mentioned here?

The ritual significance is the Candraśayana-vrata itself, with an added timing/association marker (Rohiṇī nakṣatra), highlighting that correct observance and auspicious calendrical alignment enhance the vow’s fruit.