Shloka 37

Matsya Purana — Lineage of the Pitṛs

Devanagari script

शिवकुण्डे शिवानन्दा नन्दिनी देविकातटे रुक्मिणी द्वारवत्यां तु राधा वृन्दावने वने //

Transliteration

śivakuṇḍe śivānandā nandinī devikātaṭe rukmiṇī dvāravatyāṃ tu rādhā vṛndāvane vane //

Translation

At Śiva-kuṇḍa she is known as Śivānandā; on the bank of the Devikā she is called Nandinī; in Dvāravatī she is Rukmiṇī; and in the forest of Vṛndāvana she is Rādhā.

Word by Word

• śivakuṇḍe: at (the sacred pool) Śiva-kuṇḍa

• śivānandā: ‘Śivānandā’, a name/form of the Goddess

• nandinī: ‘Nandinī’, a name/form of the Goddess

• devikā-taṭe: on the bank of the Devikā (river)

• rukmiṇī: Rukmiṇī (as a divine form/name)

• dvāravatyām: in Dvāravatī/Dvārakā

• tu: and/indeed

• rādhā: Rādhā (as a divine form/name)

• vṛndāvane: in Vṛndāvana

• vane: in the forest

Speaker

• Suta (narrator) recounting the Matsya Purana’s sacred-geography list (likely within a dialogue framework ultimately traceable to Matsya–Manu transmission)

Entities Mentioned

• Śiva-kuṇḍa
• Śivānandā
• Devikā (river)
• Nandinī
• Dvāravatī (Dvārakā)
• Rukmiṇī
• Vṛndāvana
• Rādhā

Tags

• Tirtha
• Devi-Names
• Sacred-Geography
• Bhakti
• Kshetra-Mahatmya

FAQs

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

This verse is not about Pralaya; it maps sacred geography by identifying the Goddess’s names/forms associated with particular tirthas and regions.

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

Indirectly, it supports dharmic life through tīrtha-yātrā and devotion: a householder (and a king as patron) is encouraged in Purāṇic tradition to honor regional kshetras and uphold worship practices that sustain social and religious order.

What is the architectural or ritual significance mentioned here?

The ritual takeaway is kshetra-specific worship: the same Divine Feminine is invoked under different names at different sacred locations, guiding pilgrims on which form/name to worship at each tirtha.