Shloka 3

Matsya Purana — The Rohiṇī–Candraśayana Vow

Devanagari script

रोहिणीचन्द्रशयनं नाम व्रतमिहोत्तमम् तस्मिन्नारायणस्यार्चाम् अर्चयद् इन्दुनामभिः //

Transliteration

rohiṇīcandraśayanaṃ nāma vratamihottamam tasminnārāyaṇasyārcām arcayad indunāmabhiḥ //

Translation

Here the excellent vow called “Rohiṇī–Candraśayana” is taught; on that occasion one should worship the image of Nārāyaṇa, honoring Him with the names of the Moon (Indu).

Word by Word

• रोहिणीचन्द्रशयनम्: Rohiṇī–Candraśayana (name of a vow)

• नाम: called

• व्रतम्: religious vow/observance

• इह: here (in this teaching/context)

• उत्तमम्: excellent/supreme

• तस्मिन्: in that (observance/occasion)

• नारायणस्य: of Nārāyaṇa (Viṣṇu)

• अर्चाम्: the worshipful image/arcā (icon)

• अर्चयत्: one should worship / (he) worshipped

• इन्दुनामभिः: with the names of Indu (the Moon), i.e., lunar epithets/mantras.

Speaker

• Lord Matsya (as narrator/teacher of dharma to Vaivasvata Manu)

Entities Mentioned

• Nārāyaṇa
• Indu (Candra, the Moon)
• Rohiṇī (implied by the vow-name)

Tags

• Vrata
• Narayana worship
• Lunar ritual
• Mantra-nama-archana
• Puranic dharma

FAQs

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

This verse is not about Pralaya; it focuses on Vrata-dharma—specifically a lunar-themed vow and the prescribed worship (arcā-pūjā) of Nārāyaṇa using the Moon’s names.

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

It frames dharma as disciplined observance: a householder (and likewise a king) sustains merit and social-religious order by undertaking prescribed vows and performing regulated worship of Nārāyaṇa with proper invocations (nāma-archanā).

What is the architectural or ritual significance mentioned here?

Ritually, it emphasizes arcā-worship (icon worship) and nāma-archanā—offering praise through a litany of lunar epithets (Indu-nāma). It implies a temple/home shrine context where Nārāyaṇa’s image is installed and worshipped according to vrata procedure.