Shloka 31

Matsya Purana — Cosmography of Śākadvīpa and Successive Dvīpas: Mountains

Devanagari script

सुकुमारी तपःसिद्धा द्वितीया नामतः सती नन्दा च पावनी चैव तृतीया परिकीर्तिता //

Transliteration

sukumārī tapaḥsiddhā dvitīyā nāmataḥ satī nandā ca pāvanī caiva tṛtīyā parikīrtitā //

Translation

The second (goddess) is named Satī—Sukumārī, accomplished through ascetic power. The third is proclaimed as Nandā, and also as Pāvanī, the Purifier.

Word by Word

• sukumārī: Sukumārī (the Tender/Delicate One, a देवी-name)

• tapaḥ-siddhā: perfected/attained success through austerity

• dvitīyā: the second

• nāmataḥ: by name

• satī: Satī (the Virtuous One

• nandā: Nandā (the Giver of joy/prosperity

• ca: and

• pāvanī: Pāvanī (the Purifier

• caiva: and indeed/also

• tṛtīyā: the third

• parikīrtitā: is declared/proclaimed/celebrated.

Speaker

• Suta (Purana-narrator) relaying the Matsya Purana’s enumeration within a sacred-name/merit context

Entities Mentioned

• Satī
• Sukumārī
• Nandā
• Pāvanī

Tags

• Devi
• Names of the Goddess
• Tirtha-Mahatmya
• Vrata
• Punya

FAQs

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

This verse is not about Pralaya; it is an enumerative praise of goddess-epithets, emphasizing purification (Pāvanī) and spiritual attainment through austerity (tapaḥ-siddhā).

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

It supports household and royal dharma indirectly by prescribing devotional remembrance: reciting and honoring sacred divine names is presented in Purāṇic ethics as a purifier that strengthens virtue, self-restraint, and auspiciousness in daily life.

What is the architectural or ritual significance mentioned here?

No Vāstu or iconographic rule is stated here; the ritual takeaway is name-recitation and devotion to Devi as a purifying practice (pāvanī) linked to tapas-derived spiritual efficacy.