Shloka 149

Matsya Purana — Yadu Lineage

Devanagari script

असुरघ्नाय स्वाघ्नाय मृत्युघ्ने यज्ञियाय च कृशानवे प्रचेताय वह्नये निर्मलाय च //

Transliteration

asuraghnāya svāghnāya mṛtyughne yajñiyāya ca kṛśānave pracetāya vahnaye nirmalāya ca //

Translation

Salutations to the slayer of the Asuras; to Him who consumes the oblation uttered with “svāhā”; to the destroyer of death; to Him who is fit for sacrifice; to Kṛśānu; to Pracetas; to Vahni; and to the pure and stainless One.

Word by Word

asura-ghnāyato the demon-slayer

svā-ghnāyato the one who consumes ‘svāhā’ (the oblation-formula/offerings)

mṛtyu-ghneto the destroyer of death (death-overcoming fire/energy)

yajñiyāyato the sacrificial/ritually proper one

kṛśānaveto Kṛśānu (a Vedic name of Agni)

pracetāyato Pracetas (a title/name implying wisdom/forethought

vahnayeto Vahni (the carrier—Agni)

nirmalāyato the spotless/pure one

caand

Speaker

Suta (narratorial recitation of a ritual praise/namāvali within the Matsya Purana’s discourse)

Entities Mentioned

Agni (Vahni/Kṛśānu/Pracetas)

FAQs

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

Directly, it is not a Pralaya verse; it functions as a protective and purificatory litany, presenting Agni as a force that destroys demonic obstacles and even ‘death’—themes often invoked for safeguarding cosmic and ritual order rather than narrating dissolution.

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

It supports the householder/kingly duty of maintaining yajña and public rites: Agni is praised as the carrier and sanctifier of offerings, implying that orderly sacrifice and purification are central to sustaining dharma and social well-being.

What is the architectural or ritual significance mentioned here?

Ritually, the verse is a namāvali-style invocation of Agni—useful for homa/yajña contexts—emphasizing Agni’s roles as oblation-consumer, offering-carrier, and purifier (nirmala), which are foundational to fire-altar and consecration procedures.