Shloka 60

Matsya Purana — Bhīma-Dvādaśī

Devanagari script

जाताथवा वैश्यकुलोद्भवापि पुलोमकन्या पुरुहूतपत्नी तत्रापि तस्याः परिचारिकेयं मम प्रिया सम्प्रति सत्यभामा //

Transliteration

jātāthavā vaiśyakulodbhavāpi pulomakanyā puruhūtapatnī tatrāpi tasyāḥ paricārikeyaṃ mama priyā samprati satyabhāmā //

Translation

Whether she was indeed high-born, or even born in a Vaiśya family—she was Pulomā’s daughter, the wife of Puruhūta (Indra). Even there, she served as that lady’s attendant; and she is now my beloved, Satyabhāmā.

Word by Word

• jātā athavā: either (so) born / whether born thus

• vaiśya-kula-udbhavā api: even if born from a Vaiśya family

• pulomā-kanyā: Pulomā’s daughter

• puruhūta-patnī: the wife of Puruhūta (a name of Indra)

• tatra api: even there / in that situation

• tasyāḥ: of her (of that lady)

• paricārikā iyam: this one (was) an attendant/handmaid

• mama: my

• priyā: beloved

• samprati: now/at present

• satyabhāmā: Satyabhāmā (name of the woman)

Speaker

• Lord Matsya (Vishnu) narrating to Vaivasvata Manu (contextual puranic dialogue frame)

Entities Mentioned

• Pulomā
• Puruhūta (Indra)
• Satyabhāmā

Tags

• Genealogy
• Dynasties
• Puranic identities
• Indra
• Satyabhāmā

FAQs

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

Nothing directly—this verse is genealogical/identificatory, describing a woman’s origin and her later identity as Satyabhāmā rather than cosmic creation or dissolution.

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

Indirectly, it reflects Purāṇic social memory about birth, status, and service within households—supporting the broader Matsya Purana theme that conduct and relationships are narrated alongside dynastic history.

What is the architectural or ritual significance mentioned here?

None is stated in this śloka; it does not discuss Vāstu, temple rules, iconography, or ritual procedure.