Shloka 39

Matsya Purana — Lineage of the Pitṛs

Devanagari script

सह्याद्राव् एकवीरा तु हरिश्चन्द्रे तु चन्द्रिका रमणा रामतीर्थे तु यमुनायां मृगावती //

Transliteration

sahyādrāv ekavīrā tu hariścandre tu candrikā ramaṇā rāmatīrthe tu yamunāyāṃ mṛgāvatī //

Translation

In the Sahya mountains she is known as Ekavīrā; at Hariścandra she is Candrikā; at Ramaṇā she is worshipped as Ramaṇā; at Rāma-tīrtha she is present as Yamunā; and on the bank of the Yamunā she is revered as Mṛgāvatī.

Word by Word

sahyādrauin the Sahya mountain-range

ekavīrā(the Goddess named) Ekavira

tuindeed/and

hariścandreat (the place called) Harishchandra

candrikā(the Goddess named) Chandrika

ramaṇāat (the place called) Ramana / (as) Ramana

rāmatīrtheat Rama-tirtha

yamunāyāmin/at the Yamuna (as a sacred site/river)

mṛgāvatī(the Goddess named) Mrigavati

Speaker

Lord Matsya (Vishnu) addressing Vaivasvata Manu (tirtha-description discourse)

Entities Mentioned

SahyadriEkaviraHarishchandraChandrikaRamanaRama-tirthaYamunaMrigavati

FAQs

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

This verse does not discuss Pralaya; it catalogs sacred places where the Goddess is worshipped under different names, reflecting Puranic sacred geography rather than cosmic dissolution.

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

Indirectly, it supports the dharma of pilgrimage and honoring local forms of the Divine; for kings and householders, such tirtha-yatra and patronage of shrines is presented in the Puranas as merit-producing conduct.

What is the architectural or ritual significance mentioned here?

The verse implies multi-site Devi worship with distinct local names—useful for identifying shrine traditions and planning site-specific rituals (sthala-specific devata-nama), though it gives no explicit Vastu measurements or temple-building rules.