Shloka 46

Matsya Purana — Lineage of the Pitṛs

Devanagari script

देवदारुवने पुष्टिर् मेधा काश्मीरमण्डले भीमा देवी हिमाद्रौ तु पुष्टिर्विश्वेश्वरे तथा //

Transliteration

devadāruvane puṣṭir medhā kāśmīramaṇḍale bhīmā devī himādrau tu puṣṭirviśveśvare tathā //

Translation

In the Devadāru forest she is Puṣṭi; in the realm of Kāśmīra she is Medhā. In the Himālaya the Goddess is known as Bhīmā; and likewise at Viśveśvara she is Puṣṭi.

Word by Word

devadāru-vanein the Devadāru (deodar) forest

puṣṭiḥPuṣṭi (nourishment, prosperity

medhāMedhā (intelligence, sacred insight

kāśmīra-maṇḍalein the Kāśmīra region/circle

bhīmāBhīmā (the formidable one

devīthe Goddess

himādrauin Himādri, the snowy mountain (Himālaya)

tuindeed/and

puṣṭiḥPuṣṭi

viśveśvareat Viśveśvara (“Lord of the Universe”, commonly a Śiva-kṣetra)

tathālikewise/so also

Speaker

Lord Matsya (to Vaivasvata Manu)

Entities Mentioned

PuṣṭiMedhāBhīmā DevīDevadāruvanaKāśmīraHimādri (Himalaya)Viśveśvara

FAQs

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

This verse does not address Pralaya; it maps the Goddess’s epithets (Puṣṭi, Medhā, Bhīmā) to specific sacred regions, emphasizing devotional geography rather than cosmology.

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

By identifying regional forms of the Goddess associated with prosperity (Puṣṭi) and intelligence (Medhā), the verse supports a householder/kingly ethic of honoring local kṣetras and seeking dharmic welfare—nourishment, stability, and wise counsel—through worship.

What is the architectural or ritual significance mentioned here?

The ritual takeaway is kṣetra-specific worship: the same Devi is approached through different names/manifestations depending on the site (Devadāruvana, Kāśmīra, Himālaya, Viśveśvara), guiding pilgrimage practice and localized temple liturgy rather than giving direct Vastu rules.