Shloka 43

Matsya Purana — The Pushkara Manifestation

Devanagari script

भवं च प्रभवं चैव हीशं चासुरहं तथा अरुणं चारुणिं चैव विश्वावसुबलध्रुवौ //

Transliteration

bhavaṃ ca prabhavaṃ caiva hīśaṃ cāsurahaṃ tathā aruṇaṃ cāruṇiṃ caiva viśvāvasubaladhruvau //

Translation

“(They are) Bhava and Prabhava; Hīśa and also Asuraha; Aruṇa and Aruṇi as well; and Viśvāvasu, Bala, and Dhruva.”

Word by Word

bhavamBhava (a proper name)

prabhavamPrabhava (a proper name)

ca evaand indeed/also

hīśamHīśa (a proper name)

caand

asurahamAsuraha (lit. ‘slayer/subduer of asuras’, used here as a name)

tathālikewise

aruṇamAruṇa (a proper name)

aruṇimAruṇi (a proper name)

viśvāvasuViśvāvasu (a Gandharva name, lit. ‘dwelling in all’)

balaBala (lit. ‘strength’, used here as a name)

dhruvauDhruva (lit. ‘the fixed/steadfast one’, used here as a name)

Speaker

Sūta (narrating the Matsya Purana’s discourse; within the frame, the teaching is traditionally attributed to Lord Matsya to Manu)

Entities Mentioned

BhavaPrabhavaHīśaAsurahaAruṇaAruṇiViśvāvasuBalaDhruva

FAQs

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

This verse is a catalogue of names of celestial/divine beings; it does not directly describe pralaya, but it supports the Purana’s cosmological mapping of beings that populate the created order.

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

Indirectly: such enumerations are used for correct recitation, remembrance, and ritual literacy; a king/householder is encouraged to preserve sacred knowledge, sponsor recitations, and maintain continuity of dharmic tradition.

What is the architectural or ritual significance mentioned here?

The verse itself gives no Vāstu rule; its ritual value lies in accurate name-recitation (nāma-smaraṇa) within Purāṇic reading traditions and potentially in invoking specific classes of beings in broader ritual contexts.