Shloka 6

Matsya Purana — The Advent of Narasiṃha and Hiraṇyakaśipu’s Weapon-Assault

Devanagari script

अस्य देवाः शरीरस्थाः सागराः सरितश्च याः हिमवान्पारियात्रश्च ये चान्ये कुलपर्वताः //

Transliteration

asya devāḥ śarīrasthāḥ sāgarāḥ saritaśca yāḥ himavānpāriyātraśca ye cānye kulaparvatāḥ //

Translation

Within his very body abide the gods; and within it are the oceans and the rivers—Himavān (the Himalaya), Pāriyātra, and all the other lineage-mountains (kulaparvatas) as well.

Word by Word

• asya: of him/within him

• devāḥ: the gods

• śarīra-sthāḥ: situated in the body, abiding within the body

• sāgarāḥ: oceans, seas

• saritaḥ: rivers

• ca: and

• yāḥ: which

• himavān: Himavān, the Himalaya mountain

• pāriyātraḥ: Pāriyātra mountain range

• ye: which/that

• ca: and

• anye: other

• kula-parvatāḥ: kulaparvatas, the principal/lineage mountains (traditional great mountain ranges)

Speaker

• Lord Matsya (Vishnu) speaking to Vaivasvata Manu (contextual attribution for this discourse section)

Entities Mentioned

• Devas
• Sagaras (Oceans)
• Saritas (Rivers)
• Himavan (Himalaya)
• Pariyatra
• Kulaparvatas

Tags

• Sacred Geography
• Cosmic Body
• Tirtha
• Puranic Cosmology
• Matsya Purana

FAQs

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

It presents a cosmological doctrine of containment: the world’s structures (devas, oceans, rivers, mountains) are upheld within the divine body, implying that even during cosmic change or dissolution, the cosmos remains grounded in the Supreme as its support and locus.

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

By portraying rivers, seas, and mountains as sacred constituents of the divine body, it supports a dharmic ethic of stewardship—kings and householders should protect sacred landscapes (waterways, mountains, tirthas) and avoid actions that pollute or desecrate them.

What is the architectural or ritual significance mentioned here?

Ritually, it sacralizes natural features used in worship—rivers and mountains become embodiments of the divine, legitimizing tirtha-snanam (holy bathing), pilgrimage, and offering rites; architecturally, it underwrites Vastu thinking that aligns built space with cosmic geography (placing water elements and directional sanctity in harmony with the macrocosm).