Shloka 23

Matsya Purana — Questions on Padmanabha’s Lotus-Creation in the Padma Mahakalpa; Prelude to N...

Devanagari script

प्रणवः पुरुषः शास्ता एकश्चेति विभाव्यते प्राणः पञ्चविधश्चैव ध्रुव अक्षर एव च //

Transliteration

praṇavaḥ puruṣaḥ śāstā ekaśceti vibhāvyate prāṇaḥ pañcavidhaścaiva dhruva akṣara eva ca //

Translation

The Pranava (Om) is contemplated as the Supreme Person, as the Divine Teacher, and as the One. It is also understood as the vital breath in its fivefold modes, and as the steadfast, imperishable syllable.

Word by Word

• प्रणवः (praṇavaḥ): the Pranava, Om

• पुरुषः (puruṣaḥ): the Supreme Person, cosmic Person

• शास्ता (śāstā): the ruler/teacher, divine instructor

• एकः (ekaḥ): the One, non-dual principle

• इति (iti): thus

• विभाव्यते (vibhāvyate): is contemplated/understood/considered

• प्राणः (prāṇaḥ): vital breath, life-force

• पञ्चविधः (pañcavidhaḥ): fivefold

• च (ca): and

• एव (eva): indeed

• ध्रुव (dhruva): fixed, steady, constant

• अक्षर (akṣara): imperishable (also: syllable/letter), the Immutable

• एव (eva): indeed

• च (ca): and

Speaker

• Lord Matsya (Vishnu) instructing Vaivasvata Manu (contextual attribution for this doctrinal passage)

Entities Mentioned

• Pranava (Om)
• Purusha
• Prana
• Akshara

Tags

• Pranava
• Brahmavidya
• Yoga
• Vedanta
• Mantra

FAQs

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

By identifying Om with the imperishable (akṣara) and the steady (dhruva) reality, the verse implies a principle that remains unchanged through cycles of creation and dissolution—Om as the constant ground beyond Pralaya.

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

It frames Om as the inner teacher and the one reality, encouraging disciplined breath-awareness (prāṇa) and mantra-contemplation—practices that support self-control, clarity, and dharmic governance/household conduct in the Purana’s ethical spirit.

What is the architectural or ritual significance mentioned here?

Ritually, it elevates Pranava as a primary mantra for japa and meditation, linking Om with prāṇa-regulation; while not a Vastu rule, it supports the mantra-basis underlying consecration, recitation, and purification acts in temple/rite contexts.