HomeMatsya PuranaAdh. 157Shloka 14

Shloka 14

Matsya Purana — Manifestation of Kauśikī

त्वचा सा चाभवद्दीप्ता घण्टाहस्ता त्रिलोचना नानाभरणपूर्णाङ्गी पीतकौशेयधारिणी //

tvacā sā cābhavaddīptā ghaṇṭāhastā trilocanā nānābharaṇapūrṇāṅgī pītakauśeyadhāriṇī //

Her skin became radiant; she held a bell in her hand, was three-eyed, her whole body adorned with many ornaments, and she wore yellow silk.

त्वचा (tvacā)skin/complexion
त्वचा (tvacā):
सा (sā)she
सा (sā):
च (ca)and
च (ca):
अभवत् (abhavat)became
अभवत् (abhavat):
दीप्ता (dīptā)shining, radiant
दीप्ता (dīptā):
घण्टाहस्ता (ghaṇṭā-hastā)having a bell in (her) hand
घण्टाहस्ता (ghaṇṭā-hastā):
त्रिलोचना (tri-locanā)three-eyed
त्रिलोचना (tri-locanā):
नानाभरण (nānā-ābharaṇa)various ornaments
नानाभरण (nānā-ābharaṇa):
पूर्णाङ्गी (pūrṇāṅgī)with limbs fully adorned/with a well-formed body
पूर्णाङ्गी (pūrṇāṅgī):
पीतकौशेयधारिणी (pīta-kauśeya-dhāriṇī)wearing yellow silk
पीतकौशेयधारिणी (pīta-kauśeya-dhāriṇī):
Likely Sūta (narrator) relaying Matsya Purāṇa’s iconographic description (context suggests a descriptive passage rather than direct dialogue)
Trilocanā (three-eyed form)Ghaṇṭā (bell)Pīta-kauśeya (yellow silk)
IconographyPratima LakshanaRitual SymbolsTemple ArtVastu Shastra

FAQs

This verse is not about pralaya; it is an iconographic description emphasizing radiance, attributes (bell), and auspicious adornment—features used to identify and visualize a divine form.

Indirectly, it supports dharma through correct worship: kings and householders are encouraged in Purāṇic practice to commission, honor, and worship properly described forms (pratimā-lakṣaṇa), ensuring rites are performed with accuracy and reverence.

It provides pratima-lakṣaṇa cues for temple art and ritual installation—radiant complexion, three eyes, a bell as an attribute, specific ornaments, and yellow silk—details that guide sculptors and priests in murti design and consecration.