Shloka 162

Matsya Purana — Yadu Lineage

Devanagari script

निर्गुणाय गुणज्ञाय व्याकृतायामृताय च निरुपाख्याय मित्राय तुभ्यं सांख्यात्मने नमः //

Transliteration

nirguṇāya guṇajñāya vyākṛtāyāmṛtāya ca nirupākhyāya mitrāya tubhyaṃ sāṃkhyātmane namaḥ //

Translation

Salutations to You—attribute-less (nirguṇa) yet knower of all qualities; manifested (vyākṛta) and deathless (amṛta); indescribable (nirupākhyā) and benevolent Friend—salutations to You whose very nature is the Sāṃkhya truth.

Word by Word

• निर्गुणाय: to the attributeless

• गुणज्ञाय: to the knower of qualities/attributes

• व्याकृताय: to the manifested/evolved (as creation)

• अमृताय: to the immortal/deathless

• च: and

• निरुपाख्याय: to the unnameable/indescribable

• मित्राय: to the friend/benevolent protector

• तुभ्यं: to you

• सांख्यात्मने: whose essence is Sāṃkhya (the principle of discriminative knowledge)

• नमः: salutation

Speaker

• Vaivasvata Manu (or a devotee-voice within the Matsya–Manu dialogue, offering a stuti to the Supreme identified with Lord Matsya/Vishnu)

Entities Mentioned

• Sāṃkhya (as a philosophical principle)
• Supreme Lord (implicitly Vishnu/Matsya)

Tags

• Sāṃkhya
• Nirguṇa-Brahman
• Stuti
• Philosophy
• Theology

FAQs

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

It frames the Lord as both vyākṛta (the manifested cosmos) and amṛta (the deathless reality beyond change), implying that creation and dissolution occur in Him while He remains ultimately transcendent (nirguṇa, nirupākhyā).

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

By calling the Lord “mitra” (friend/protector) and “guṇajña” (knower of qualities), it supports a dharmic ethic where rulers/householders act with discernment of guṇas and rely on devotion and right knowledge (Sāṃkhya-like viveka) to govern conduct.

What is the architectural or ritual significance mentioned here?

No direct Vāstu or iconographic rule is stated; ritually, it functions as a stuti-mantra style salutation used to sanctify discourse and worship by affirming the deity as both transcendent (nirguṇa) and immanent (vyākṛta).