Shloka 55

Matsya Purana — The Burning of Tripura and Rudra’s Victory

Devanagari script

मेरुकैलासकल्पानि मन्दराग्रनिभानि च सकपाटगवाक्षाणि बलिभिः शोभितानि च //

Transliteration

merukailāsakalpāni mandarāgranibhāni ca sakapāṭagavākṣāṇi balibhiḥ śobhitāni ca //

Translation

They were fashioned like Meru and Kailāsa, and also resembling the lofty peaks of Mandara—provided with doors and latticed windows, and further beautified with bali-offerings and tribute-gifts.

Word by Word

• मेरु-कैलास-कल्पानि: like (as if) Meru and Kailāsa

• मन्दर-अग्र-निभानि: resembling the summit/peaks of Mandara

• च: and

• स-कपाट: with doors

• गवाक्षाणि: windows/latticed openings (gavākṣa)

• बलिभिः: with bali-offerings/tribute-presentations

• शोभितानि: adorned, beautified

• च: and

Speaker

• Suta (narrator) relaying the Matsya Purana’s architectural description (Vastu context)

Entities Mentioned

• Meru
• Kailasa
• Mandara

Tags

• Vastu Shastra
• Puranic architecture
• Palace design
• Temple aesthetics
• Ritual offerings

FAQs

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

This verse is not about Pralaya; it uses cosmic-mountain imagery (Meru, Kailāsa, Mandara) to praise the grandeur and auspicious form of buildings in a Vastu/architectural context.

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

It implies a royal/householder duty of maintaining dignified, well-appointed dwellings—complete with proper structural elements (doors, windows) and auspicious observances (bali/offerings or tribute), reflecting prosperity and social order.

What is the architectural or ritual significance mentioned here?

Architecturally, it highlights kapāṭa (doors) and gavākṣa (latticed windows/openings) as key features; ritually, it notes bali—offerings/tribute used to beautify and sanctify the space, aligning aesthetics with auspicious practice.