Shloka 48

Matsya Purana — Lineage of the Pitṛs

Devanagari script

काला तु चन्द्रभागायाम् अच्छोदे शिवकारिणी वेणायाममृता नाम बदर्यामुर्वशी तथा //

Transliteration

kālā tu candrabhāgāyām acchode śivakāriṇī veṇāyāmamṛtā nāma badaryāmurvaśī tathā //

Translation

In the river Candrabhāgā she is known as Kālā; at the Acchoda lake she is called Śivakāriṇī, the doer of auspicious good; in the river Veṇā she is named Amṛtā; and at Badarī likewise she is known as Urvaśī.

Word by Word

kālā'Kālā', a name (of the sacred river/goddess)

tuindeed/and

candrabhāgāyāmin (the river) Candrabhāgā

acchodeat/in Acchoda (a lake/tīrtha)

śivakāriṇī'Śivakāriṇī', the auspicious-beneficent one

veṇāyāmin (the river) Veṇā

amṛtā'Amṛtā', the immortal/nectar-like one (a name)

nāmaby name/called

badaryāmat/in Badarī (Badarikāśrama region)

urvaśī'Urvaśī' (a name

tathālikewise/so too

Speaker

Lord Matsya (in dialogue with Vaivasvata Manu)

Entities Mentioned

Candrabhāgā RiverAcchoda (tīrtha/lake)Veṇā RiverBadarī (Badarikāśrama)KālāŚivakāriṇīAmṛtāUrvaśī

FAQs

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

This verse is not about pralaya; it belongs to a sacred-geography passage, mapping how a single sacred river/power is praised under different names at different tīrthas.

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

Indirectly, it supports the dharma of pilgrimage and reverence to tīrthas: a king or householder gains merit by honoring sacred rivers, visiting holy sites, and supporting their upkeep (ghāṭas, offerings, and safe access for pilgrims).

What is the architectural or ritual significance mentioned here?

Ritually, the verse functions as a nāma-saṅkīrtana (recitation of sacred names) tied to specific locations—useful for tīrtha-snāna and offerings; architecturally, it implies maintaining tīrtha infrastructure (steps, bathing platforms, shrines) at Candrabhāgā, Acchoda, Veṇā, and Badarī.