Shloka 9

Matsya Purana — The Rohiṇī–Candraśayana Vow

Devanagari script

नमो नमः कामसुखप्रदाय कटिः शशाङ्कस्य सदार्चनीया तथोदरं चाप्यमृतोदराय नाभिः शशाङ्काय नमो ऽभिपूज्या //

Transliteration

namo namaḥ kāmasukhapradāya kaṭiḥ śaśāṅkasya sadārcanīyā tathodaraṃ cāpyamṛtodarāya nābhiḥ śaśāṅkāya namo 'bhipūjyā //

Translation

Homage, homage—to the Moon (Śaśāṅka), whose waist bestows the pleasures of love and happiness and is ever worthy of worship. Homage also to his belly, like a vessel of nectar; and homage to the Moon’s navel, which is to be especially revered.

Word by Word

• namo namaḥ: repeated salutations

• kāma-sukha-pradāya: bestowing desire/love and happiness

• kaṭiḥ: waist/hips

• śaśāṅkasya: of the Moon (lit. ‘hare-marked’)

• sadā: always

• arcanīyā: worthy of worship

• tathā: likewise/also

• udaram: belly/abdomen

• ca api: and also

• amṛta-udarāya: to the one whose belly is (like) nectar / nectar-filled

• nābhiḥ: navel

• śaśāṅkāya: to Śaśāṅka (the Moon)

• namo: salutation

• abhipūjyā: to be specially honored/revered.

Speaker

• Likely Lord Matsya (instructing Manu) as part of iconographic/ritual description in the Matsya Purana

Entities Mentioned

• Śaśāṅka (Chandra/Soma, the Moon)

Tags

• Iconography
• Pratima Lakshana
• Stotra
• Ritual Worship
• Matsya Purana Iconography

FAQs

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

This verse does not discuss pralaya; it is a limb-wise eulogy used for worship, focusing on the Moon deity’s auspicious form and its bestowal of well-being.

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

By prescribing reverential worship (arcana) and praising the deity’s auspicious attributes, it supports the householder/kingly duty of maintaining dharma through regular rites—seeking prosperity, emotional harmony, and social well-being symbolized here as kāma-sukha.

What is the architectural or ritual significance mentioned here?

Ritually, it functions as a stotra/nyāsa-style limb-focused salutation supporting archana during installation or daily worship; indirectly it aligns with Matsya Purana’s iconography tradition where correct contemplation of each limb accompanies proper consecration and temple/image worship.