Shloka 139

Matsya Purana — Yadu Lineage

Devanagari script

सांख्याय चैव योगाय व्यापिने दीक्षिताय च अनाहताय शर्वाय भव्येशाय यमाय च //

Transliteration

sāṃkhyāya caiva yogāya vyāpine dīkṣitāya ca anāhatāya śarvāya bhavyeśāya yamāya ca //

Translation

Salutations to Him who is Sāṅkhya and Yoga; to the all‑pervading One; to the consecrated initiate (Dīkṣita); to Anāhata, the unstruck inner sound; to Śarva; to Bhavyeśa, Lord of auspicious becoming; and to Yama, the Ordainer.

Word by Word

• sāṃkhyāya: to (Him who is) Sāṅkhya, the principle of discriminative knowledge

• ca eva: and indeed

• yogāya: to (Him who is) Yoga, the discipline of union

• vyāpine: to the all-pervading One

• dīkṣitāya: to the initiated/consecrated One (receiver/bestower of dīkṣā)

• ca: and

• anāhatāya: to the Unstruck (inner, uncaused sound

• śarvāya: to Śarva (a name of Śiva, ‘the destroyer/archer’)

• bhavyeśāya: to Bhavyeśa (Lord of bhavya—auspiciousness/future becoming)

• yamāya: to Yama (restrainer, cosmic judge/ordainer)

• ca: and

Speaker

• Suta (narration of a stotra / epithets within the Matsya Purana’s praise-context; not direct dialogue)

Entities Mentioned

• Sāṅkhya
• Yoga
• Śarva
• Bhavyeśa
• Yama

Tags

• Stotra
• Divine Names
• Shaiva-Vaishnava Syncretism
• Yoga
• Soteriology

FAQs

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

Indirectly, it frames the Supreme as the all-pervading regulator (vyāpin, yama) whose order governs cosmic cycles, including dissolution; the verse itself is chiefly a devotional naming rather than a pralaya narrative.

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

By invoking Yama (restraint, law) and Yoga/Sāṅkhya (discipline and discernment), it points to ethical self-governance—key for rulers and householders—where right conduct is grounded in inner restraint and clear knowledge.

What is the architectural or ritual significance mentioned here?

Ritually, it functions as a nāma-invocation suitable for japa or stotra-recitation; terms like dīkṣita suggest consecratory contexts (initiation/ritual purity), though no direct Vāstu or temple-measure rule is stated.