Shloka 21

Matsya Purana — The Terror of Tripura and the Gods’ Hymn to Śiva

Devanagari script

*देवा ऊचुः नमो भवाय शर्वाय रुद्राय वरदाय च पशूनां पतये नित्यम् उग्राय च कपर्दिने //

Transliteration

*devā ūcuḥ namo bhavāya śarvāya rudrāya varadāya ca paśūnāṃ pataye nityam ugrāya ca kapardine //

Translation

The gods said: “Salutations to Bhava, to Śarva, to Rudra, and to the bestower of boons; ever salutations to Paśupati, Lord of beings, to the fierce One, and to Him who bears the braided, matted hair (Kapardin).”

Word by Word

• devāḥ: the gods

• ūcuḥ: said

• namaḥ: salutation(s)

• bhavāya: to Bhava (a name of Śiva)

• śarvāya: to Śarva (a name of Śiva)

• rudrāya: to Rudra

• varadāya: to the giver of boons

• ca: and

• paśūnām: of creatures/beings

• pataye: to the lord/master

• nityam: always/ever

• ugrāya: to the fierce/terrible One

• kapardine: to the one with kaparda (braided/matted hair)

Speaker

• The Devas (gods)

Entities Mentioned

• Rudra
• Shiva (Bhava/Śarva)
• Paśupati
• Kapardin

Tags

• Rudra-Stuti
• Shaiva
• Devotional Hymn
• Names of Shiva
• Mantra-like Praise

FAQs

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

This verse is not a Pralaya description; it is a hymn identifying Rudra/Śiva by epithets (Bhava, Śarva, Paśupati, Ugra, Kapardin), emphasizing divine sovereignty and protective power rather than cosmological dissolution.

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

By invoking Śiva as Varada (boon-giver) and Paśupati (lord of beings), the verse models devotional humility and reliance on divine grace—an ethic aligned with householders and rulers performing worship, vows, and public rites to secure welfare and protection for their dependents.

What is the architectural or ritual significance mentioned here?

The verse functions as stuti (praise) useful in Śiva-ritual contexts; it does not give Vāstu measurements, but it supports temple/pujā liturgy by listing canonical epithets employed in mantra-style salutations.