Shloka 59

Matsya Purana — Bhīma-Dvādaśī

Devanagari script

कृत्वा च यामप्सरसाम् अधीशा वेश्या कृता ह्यन्यभवान्तरेषु आभीरकन्यातिकुतूहलेन सैवोर्वशी सम्प्रति नाकपृष्ठे //

Transliteration

kṛtvā ca yāmapsarasām adhīśā veśyā kṛtā hyanyabhavāntareṣu ābhīrakanyātikutūhalena saivorvaśī samprati nākapṛṣṭhe //

Translation

And she—who became a foremost lady among the Apsarases—had in other births been made to live as a courtesan; yet, through a special curiosity (and longing) as a cowherd maiden, that very one is now Urvaśī, dwelling upon the heights of heaven.

Word by Word

kṛtvāhaving become/made

caand

yāmher/that woman

apsarasāmof the Apsarases

adhīśāa foremost one/lady of rank (lit. ‘over-lord’/chief)

veśyācourtesan/prostitute

kṛtāmade/became

hiindeed

anyabhavāntareṣuin other births/in other existences

ābhīra-kanyācowherd (Ābhīra) maiden

ati-kutūhalenawith intense curiosity/extraordinary longing

sā evathat very one

urvaśīUrvaśī (the famed Apsaras)

sampratinow/at present

nāka-pṛṣṭheon the back/height of heaven, in the celestial realm

Speaker

Sūta (narrating Purāṇic lore; dialogue frame traditionally to the sages at Naimiṣāraṇya)

Entities Mentioned

UrvaśīApsarasesĀbhīra-kanyā (cowherd maiden)

FAQs

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

This verse does not discuss Pralaya; it focuses on karmic continuity across births and the attainment of heavenly status as Urvaśī.

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

Indirectly, it reinforces the Matsya Purana’s ethical idea that conduct and inner dispositions shape future outcomes; for householders and rulers, disciplined dharma and restraint guide one away from degrading states and toward higher destinies.

What is the architectural or ritual significance mentioned here?

None is explicit here; the shloka is a mythic-karmic note about Urvaśī’s prior births, not a Vāstu or ritual prescription.