Shloka 79

Matsya Purana — Manvantaras

Devanagari script

निवृत्तिसमकाले तु पुराणं तदचेतनम् क्षेत्रज्ञेन परिज्ञातं भोग्यो ऽयं विषयो मम //

Transliteration

nivṛttisamakāle tu purāṇaṃ tadacetanam kṣetrajñena parijñātaṃ bhogyo 'yaṃ viṣayo mama //

Translation

At the time of withdrawal (nivṛtti), the body—ancient and insentient—is clearly understood by the Kṣetrajña (the Knower of the Field, consciousness) as: “This object of experience is to be enjoyed by me.”

Word by Word

• nivṛtti-samakāle: at the time of withdrawal/renunciation

• tu: indeed

• purāṇam: ancient/old (i.e., the body, long-associated vehicle)

• tat: that

• acetanaṁ: insentient, unconscious

• kṣetrajñena: by the Kṣetrajña, the Knower of the Field (Self)

• parijñātam: fully known, clearly discerned

• bhogyaḥ: to be experienced/enjoyed (object of enjoyment)

• ayam: this

• viṣayaḥ: object, sense-object, field of experience

• mama: for me / mine (as experiencer)

Speaker

• Lord Matsya (teaching Vaivasvata Manu)

Entities Mentioned

• Kṣetrajña

Tags

• Moksha
• Kshetrajna
• Atman
• Viveka
• Jnana

FAQs

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

It does not describe cosmic Pralaya directly; it teaches an inner “withdrawal” (nivṛtti) where the Self (kṣetrajña) recognizes the body as insentient and merely an object of experience.

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

It supports ethical self-governance: even while ruling or managing household life, one should cultivate discernment that pleasures and duties belong to the field of experience (viṣaya), while the conscious Self remains the knower—reducing attachment and promoting dharmic restraint.

What is the architectural or ritual significance mentioned here?

No Vāstu or ritual procedure is stated; the focus is philosophical—distinguishing the conscious knower (kṣetrajña) from the insentient body (acetana) and its objects (viṣaya).