Shloka 11

Matsya Purana — Yadu Lineage

Devanagari script

सो ऽवतीर्णो महीं देवः प्रविष्टो मानुषीं तनुम् मोहयन्सर्वभूतानि योगात्मा योगमायया //

Transliteration

so 'vatīrṇo mahīṃ devaḥ praviṣṭo mānuṣīṃ tanum mohayansarvabhūtāni yogātmā yogamāyayā //

Translation

That divine Lord descended upon the earth and entered a human body; being the very essence of Yoga, He bewildered all beings through His power of Yoga-māyā.

Word by Word

• saḥ: he (that Lord)

• avatīrṇaḥ: descended/incarnated

• mahīm: upon the earth

• devaḥ: the divine Lord

• praviṣṭaḥ: entered/assumed

• mānuṣīm: human

• tanum: body/form

• mohayan: deluding/bewildering

• sarva-bhūtāni: all beings

• yoga-ātmā: whose nature is Yoga / the self of Yoga

• yoga-māyayā: by (His) Yoga-māyā (divine power of illusion).

Speaker

• Sūta (narrative voice describing the Lord’s descent; framed within the Matsya–Manu discourse)

Entities Mentioned

• Deva (the Lord, i.e., Viṣṇu/Matsya in avatāra principle)
• Yoga
• Yoga-māyā
• All beings (sarvabhūtāni)

Tags

• Avatara
• YogaMaya
• Dharma
• CosmicIllusion
• MatsyaPuranaNarrative

FAQs

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

It does not describe pralaya directly; it explains the avatāra principle—God can descend and, through Yoga-māyā, govern perception and events that later frame cosmic transitions such as deluge narratives.

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

It implies that worldly perception can be shaped by māyā; therefore kings and householders should ground decisions in dharma and disciplined yoga-like discernment rather than being carried away by delusion.

What is the architectural or ritual significance mentioned here?

No explicit Vāstu or ritual procedure is stated; the takeaway is theological—ritual and iconography presume the Lord’s capacity to take forms (including human), which underlies later temple-image (pratimā) logic in the Purāṇa.