Matsya Purana — The Rite of Gifting the ‘Silver Mountain’, Shloka 6

Devanagari script

शेषं तु पूर्ववत्कुर्याद् धोमजागरणादिकम् दद्यात्ततः प्रभाते तु गुरवे रौप्यपर्वतम् //

Transliteration

śeṣaṃ tu pūrvavatkuryād dhomajāgaraṇādikam dadyāttataḥ prabhāte tu gurave raupyaparvatam //

Translation

Còn những phần khác thì nên làm như đã quy định trước—như lễ cúng lửa (homa), thức canh, và các nghi hạnh liên hệ. Rồi đến lúc rạng đông, hãy dâng lên vị guru một “núi bạc” (lễ vật bạc lớn).

Word by Word

• śeṣam: the remainder/remaining rites

• tu: indeed/and

• pūrvavat: as before/as previously stated

• kuryāt: he should do/perform

• homa: fire-offering

• jāgaraṇa: night-vigil/keeping awake (as an observance)

• ādikam: and the like/other associated acts

• dadyāt: he should give

• tataḥ: thereafter/then

• prabhāte: at dawn/in the morning

• tu: and

• gurave: to the guru/teacher/priestly preceptor

• raupya: of silver/silvery

• parvatam: a mountain/heap (i.e., a large quantity).

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu, within the Matsya Purana’s didactic narration)

Entities Mentioned

• Guru

Tags

• Dharma
• Vrata
• Dāna
• Homa
• Ritual Procedure

FAQs

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

This verse is not about Pralaya; it focuses on completing a prescribed rite through homa, vigil, and a concluding gift to the guru.

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

It frames a dharmic model of conduct: faithfully finishing rites exactly as enjoined and honoring the officiating teacher with an appropriate guru-dakṣiṇā, a key duty for householders and patrons (including kings) supporting ritual order.

What is the architectural or ritual significance mentioned here?

The ritual significance is explicit: complete the remaining components ‘as earlier’ (including homa and jāgaraṇa) and conclude with a dawn-time offering to the guru—here symbolized as a substantial silver gift (‘raupya-parvata’).