Shloka 21

Matsya Purana — Tripura’s Prosperity

Devanagari script

मेरुकूटनिभे रम्य आसने स्वर्णमण्डिते आसीनाः काञ्चनगिरेः शृङ्गे तोयमुचो यथा //

Transliteration

merukūṭanibhe ramya āsane svarṇamaṇḍite āsīnāḥ kāñcanagireḥ śṛṅge toyamuco yathā //

Translation

Seated upon a lovely throne resembling the summit of Mount Meru and adorned with gold, they appeared like rain-bearing clouds resting on the peak of a golden mountain.

Word by Word

• meru-kūṭa-nibhe: resembling Meru’s peak/summit

• ramye: beautiful, delightful

• āsane: on the seat/throne

• svarṇa-maṇḍite: ornamented/adorned with gold

• āsīnāḥ: seated

• kāñcana-gireḥ: of the golden mountain

• śṛṅge: on the peak

• toya-mucaḥ: rain-clouds (lit. those that release water)

• yathā: as, like

Speaker

• Suta (narrator) describing the scene (descriptive narration within the Matsya Purana discourse frame)

Entities Mentioned

• Meru
• Kāñcanagiri (golden mountain)
• Toya-muc (rain-clouds)

Tags

• Vastuvidya
• Iconography
• Royal Assembly
• Simile
• Sacred Geography

FAQs

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

This verse does not describe Pralaya directly; it uses cosmic imagery (Meru, clouds, golden mountain) to convey majesty and auspicious elevation, a common Purāṇic style that links sacred space with cosmic order.

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

It implies ideals of royal/ritual decorum: an elevated, splendid seat and orderly assembly symbolize righteous governance and dignified conduct—outer order reflecting inner dharma.

What is the architectural or ritual significance mentioned here?

The verse highlights Vāstu-aligned symbolism: a high seat like Meru (axis-mundi motif) and gold adornment (śrī/auspiciousness) suggest how sacred or royal spaces are designed to mirror cosmic hierarchy and prosperity.