Shloka 130

Matsya Purana — Yadu Lineage

Devanagari script

ह्रस्वाय मुक्तकेशाय सेनान्ये रोहिताय च कवये राजवृक्षाय तक्षकक्रीडनाय च //

Transliteration

hrasvāya muktakeśāya senānye rohitāya ca kavaye rājavṛkṣāya takṣakakrīḍanāya ca //

Translation

Salutations to the Short One; to Him with unbound hair; to Senānī, the Commander; to Rohita, the Ruddy One; to Kavi, the sage-poet; to the Royal Tree (Rājavṛkṣa); and to Him who sports with Takṣaka, the serpent.

Word by Word

ह्रस्वाय (hrasvāya)to the short/compact one

मुक्तकेशाय (muktakeśāya)to the one with loosened/unbound hair

सेनान्ये (senānye)to the leader of armies/commander

रोहिताय (rohitāya)to the red-hued/ruddy one

कवये (kavaye)to the seer-poet/wise sage

राजवृक्षाय (rājavṛkṣāya)to the kingly tree / to him who is like the royal tree (support and shelter)

तक्षकक्रीडनाय (takṣakakrīḍanāya)to him whose play/sport is with Takṣaka (the serpent) / who subdues and toys with the serpent-power

Speaker

Suta (narratorial recitation of a stotra-style list of epithets, within the Matsya Purana’s dialogue frame)

Entities Mentioned

Takṣaka

FAQs

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

This verse is not a pralaya narrative; it functions as a stotra-like enumeration of divine epithets, emphasizing protective and all-pervading attributes rather than cosmological dissolution.

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

By praising the deity as “senānī” (commander) and “rājavṛkṣa” (royal-supporting presence), the verse models devotion and remembrance (nāma-smaraṇa) as a householder practice and implies the kingly ideal of protection, order, and refuge-giving.

What is the architectural or ritual significance mentioned here?

Architectural rules are not stated here; the ritual significance is nāma-ucchāraṇa—reciting divine epithets as a devotional and protective act within Puranic worship contexts.