Matsya Purana — Cosmic Creation: Emergence of the Great Elements and the Navel-Lotus, Shloka 2

Devanagari script

ततो महात्मातिबलो मतिं लोकस्य सर्जने महतां पञ्चभूतानां विश्वो विश्वमचिन्तयत् //

Transliteration

tato mahātmātibalo matiṃ lokasya sarjane mahatāṃ pañcabhūtānāṃ viśvo viśvamacintayat //

Translation

Kemudian Sang Mahatma yang amat perkasa, Tuhan Yang Mahameresap, mengarahkan pikiran pada penciptaan dunia-dunia dan merenungkan seluruh jagat melalui lima mahābhūta.

Word by Word

• tataḥ: then

• mahātmā: great-souled one

• atibalaḥ: exceedingly mighty

• matim: intention/mind

• lokasya: of the world(s)

• sarjane: in (the act of) creation

• mahatām: great/primary

• pañca-bhūtānām: of the five elements

• viśvaḥ: the all-pervading one / the universal Lord

• viśvam: the universe

• acintayat: contemplated/considered

Speaker

• Sūta (narrative voice summarizing the cosmological sequence; within the broader Matsya–Manu dialogue framework)

Entities Mentioned

• Pañcamahābhūtas (Five Great Elements)
• Viśva (the all-pervading Lord)

Tags

• Creation
• Cosmology
• Pañcamahābhūta
• Sarga
• Metaphysics

FAQs

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

It presents creation as beginning with the Lord’s deliberate contemplation (saṅkalpa) focused on manifesting the cosmos through the five great elements—an upstream stage that precedes detailed material differentiation and contrasts with pralaya where these elements withdraw.

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

By portraying creation as orderly and intentional, it supports the Matsya Purana’s ethical model that kings and householders should act with foresight and structured planning—governing and sustaining society in harmony with the elemental order rather than by impulse.

What is the architectural or ritual significance mentioned here?

While not giving a direct Vāstu rule, it supplies the cosmological foundation used in Vāstu and ritual thought: sacred construction and rites are ideally aligned with the pañcamahābhūtas, treating built space and worship as microcosmic reflections of cosmic order.