Shloka 59

Matsya Purana — Kailasa

Devanagari script

सिक्त्वा पर्वतमेरुं सा गत्वा विद्याधरानपि शैमिमण्डलकोष्ठं तु सा प्रविष्टा महत्सरः //

Transliteration

siktvā parvatameruṃ sā gatvā vidyādharānapi śaimimaṇḍalakoṣṭhaṃ tu sā praviṣṭā mahatsaraḥ //

Translation

After bathing (or sprinkling with sacred water) at Mount Meru, she went on even to the realm of the Vidyādharas; then she entered the great lake, into the chambered enclosure of the Śaimi-maṇḍala.

Word by Word

• सिक्त्वा (siktvā): having sprinkled/bathed (with water)

• पर्वत-मेरुम् (parvata-merum): Mount Meru

• सा (sā): she/that (feminine subject)

• गत्वा (gatvā): having gone

• विद्याधरान् (vidyādharān): the Vidyādharas (celestial beings)

• अपि (api): also/even

• शैमी-मण्डल-कोष्ठम् (śaimī-maṇḍala-koṣṭham): the Śaimi-circle’s enclosure/chamber (a defined precinct/compartment)

• तु (tu): then/indeed

• सा (sā): she

• प्रविष्टा (praviṣṭā): entered

• महत्-सरः (mahat-saraḥ): the great lake/large sacred pool.

Speaker

• Sūta (traditional Purāṇic narrator) recounting events within the Matsya Purana’s flood-era cosmography

Entities Mentioned

• Mount Meru
• Vidyādharas
• Mahat-saras (great lake)

Tags

• Pralaya
• Cosmography
• Sacred geography
• Pilgrimage motifs
• Mythic realms

FAQs

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

It situates the narrative in a mythic-cosmic landscape (Meru, celestial Vidyādharas, a great lake), a common Purāṇic way of describing the world’s sacred regions during the flood-era account rather than giving a direct technical description of dissolution.

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

Indirectly, it reflects the Purāṇic ideal of moving through sanctified spaces and observing purity rites (bathing/sprinkling), which parallels household and royal dharma practices of ritual cleanliness and reverence for tīrthas.

What is the architectural or ritual significance mentioned here?

The terms suggest ritual purification (siktvā) and a bounded precinct (koṣṭha) within a defined circle/zone (maṇḍala), echoing how maṇḍala and enclosed spaces are treated as consecrated, ordered areas—concepts later central to Vāstu and ritual layout.