Shloka 36

Matsya Purana — Lineage of the Pitṛs

Devanagari script

कोटवी कोटितीर्थे तु सुगन्धा माधवे वने गोदाश्रमे त्रिसंध्या तु गङ्गाद्वारे रतिप्रिया //

Transliteration

koṭavī koṭitīrthe tu sugandhā mādhave vane godāśrame trisaṃdhyā tu gaṅgādvāre ratipriyā //

Translation

At Koṭitīrtha she is present as Koṭavī; in the Mādhava forest as Sugandhā; at Godāśrama as Trisaṃdhyā; and at Gaṅgādvāra, the Gate of the Gaṅgā, as Ratipriyā.

Word by Word

koṭavī(name of a sacred feminine power/deity) Koṭavī

koṭitīrtheat Koṭitīrtha (the ‘crore-tīrtha’ sacred ford)

tuindeed/and

sugandhā(name) Sugandhā, ‘the fragrant one’

mādhave vanein the Mādhava forest

godāśrameat Godāśrama (the hermitage/āśrama named Godā)

trisaṃdhyā(name) Trisaṃdhyā, ‘of the three sandhyās’ (dawn-noon-dusk)

gaṅgādvāreat Gaṅgādvāra (‘Gate of the Gaṅgā’, commonly identified with Haridwar)

ratipriyā(name) Ratipriyā, ‘beloved of delight/pleasure’

Speaker

Suta (narrator) describing the tirtha-listing within Matsya Purana’s sacred geography section

Entities Mentioned

KoṭavīKoṭitīrthaSugandhāMādhava-vanaGodāśramaTrisaṃdhyāGaṅgādvāraRatipriyāGaṅgā

FAQs

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

This verse does not discuss Pralaya; it catalogs sacred locations (tīrthas) and the presiding feminine powers associated with each site.

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

It supports the dharma of pilgrimage and tīrtha-sevā: a householder (and a king by patronage) gains merit by visiting renowned tīrthas, performing sandhyā rites, and honoring the local presiding deities.

What is the architectural or ritual significance mentioned here?

The ritual emphasis is on tīrtha practice—especially Trisaṃdhyā, implying worship at the three daily junctions (dawn, noon, dusk), and Gaṅgādvāra as a major river-gateway tirtha for bathing, offerings, and vows.