Shloka 95

Matsya Purana — Cosmography of Śākadvīpa and Successive Dvīpas: Mountains

Devanagari script

नाम्ना सर्वसुखो नाम दिव्यौषधिसमन्वितः तृतीयश्चैव सौवर्णो भृङ्गपत्त्रनिभो गिरिः //

Transliteration

nāmnā sarvasukho nāma divyauṣadhisamanvitaḥ tṛtīyaścaiva sauvarṇo bhṛṅgapattranibho giriḥ //

Translation

The mountain known as Sarvasukha is endowed with divine medicinal herbs; and the third is Sauvarṇa, a mountain whose appearance is like the leaf of the bhṛṅga plant.

Word by Word

nāmnāby name

sarvasukhaḥ‘Sarvasukha’ (all-bliss/comfort), a proper name

nāmaindeed/called

divyadivine, celestial

auṣadhimedicinal herbs

samanvitaḥendowed with, furnished with

tṛtīyaḥthe third

ca evaand indeed

sauvarṇaḥ‘Sauvarṇa’ (golden), a proper name

bhṛṅgabhṛṅga plant (a named plant

pattraleaf

nibhaḥresembling, like

giriḥmountain

Speaker

Suta (narrating the Matsya Purana’s cosmographic account; within the broader Purana framed as Matsya’s teaching to Manu)

Entities Mentioned

Sarvasukha (mountain)Sauvarṇa (mountain)Divyauṣadhi (divine medicinal herbs)Bhṛṅga-pattra (bhṛṅga leaf comparison)

FAQs

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

This verse is not a Pralaya passage; it belongs to cosmographic description, highlighting sacred mountains and the presence of divine medicinal herbs as features of the ordered world.

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

Indirectly, it supports the Purana’s worldview where kings and householders uphold dharma by protecting sacred landscapes and resources (like medicinal herbs) that sustain health and ritual life.

What is the architectural or ritual significance mentioned here?

No direct Vastu rule appears here; the ritual takeaway is the sacrality of geography—mountains rich in divyauṣadhi are treated as auspicious zones, often linked (in broader Puranic practice) to pilgrimage and sanctified collection of herbs for rites.