Shloka 23

Matsya Purana — The Rite and Glory of Meru-Dāna: The Tenfold ‘Gift of Meru’ and Mountain-Offe...

Devanagari script

पश्चात् तिलाचलम् अनेकसुगन्धिपुष्पसौवर्णपिप्पलहिरण्मयहंसयुक्तम् आकारयेद्रजतपुष्पवनेन तद्वद् वस्त्रान्वितं दधिसितोदसरस् तथाग्रे //

Transliteration

paścāt tilācalam anekasugandhipuṣpasauvarṇapippalahiraṇmayahaṃsayuktam ākārayedrajatapuṣpavanena tadvad vastrānvitaṃ dadhisitodasaras tathāgre //

Translation

Thereafter, to the rear one should fashion Tilācala (the Sesame Mountain), adorned with many fragrant flowers, with a golden pippala (aśvattha) tree, and furnished with golden swans. Likewise, one should arrange a grove of silver flowers; and in front of it, a lake whose water is white as curd (dadhi), adorned with cloth ornaments (hangings/coverings).

Word by Word

• paścāt: afterwards/at the rear

• tilācalam: Tilācala, the ‘Sesame Mountain’ (a symbolic mound/peak in the layout)

• aneka: many

• sugandhi: fragrant

• puṣpa: flowers

• sauvarṇa: golden

• pippala: pippala/aśvattha tree (Ficus religiosa)

• hiraṇmaya: made of gold

• haṃsa: swan

• yuktam: endowed with/furnished with

• ākārayet: should form/construct/arrange

• rajata: silver

• puṣpa-vanena: with a flower-grove/flower-wood

• tadvat: in the same manner/likewise

• vastra-anvitam: accompanied by cloth/with cloth adornments

• dadhi: curd/yogurt

• sita: white

• uda: water

• saras: lake/pond

• tathā: and/also

• agre: in front

Speaker

• Lord Matsya (Vishnu) instructing Vaivasvata Manu (Vāstu/ritual prescription context)

Entities Mentioned

• Tilācala
• Pippala (Aśvattha)
• Haṃsa (swan)

Tags

• Vastu Shastra
• Puranic temple architecture rules
• Ritual layout
• Sacred grove
• Saras (pond)

FAQs

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

This verse does not describe Pralaya directly; it gives a Vāstu-style prescription for arranging a sacred landscape (symbolic mountain, grove, and pond) within a ritual or temple setting.

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

It supports the dharma of patronage and right performance: a king or householder who sponsors consecrations and public religious works should follow prescribed layouts—placing auspicious features (groves, ponds, symbolic mounts) in correct directions and with proper materials.

What is the architectural or ritual significance mentioned here?

It specifies a directional placement (rear/‘paścāt’ and front/‘agre’) and material symbolism—golden tree and swans, silver-flower grove, and a ‘curd-white’ pond—used to sanctify the precinct and enhance auspiciousness in Puranic temple/ritual architecture.