Matsya Purana — Brahmā’s Four Faces, Shloka 22

Devanagari script

श्रयन्ति यस्मात् तन्मात्राः शरीरं तेन संस्मृतम् शरीरयोगाज् जीवो ऽपि शरीरी गद्यते बुधैः //

Transliteration

śrayanti yasmāt tanmātrāḥ śarīraṃ tena saṃsmṛtam śarīrayogāj jīvo 'pi śarīrī gadyate budhaiḥ //

Translation

タन्मात्र（微細要素）がそこに依り止まるがゆえに、それは「身体」（シャリーラ）と記憶される。また身体との結びつきによって、生我（ジーヴァ）も賢者により「具身者」（シャリーリー）と説かれる。

Word by Word

• śrayanti: take refuge/abide

• yasmāt: because/from which reason

• tanmātrāḥ: subtle elements (sound, touch, form, taste, smell)

• śarīram: the body

• tena: therefore/by that reason

• saṃsmṛtam: is remembered/is called

• śarīra-yogāt: by union/association with the body

• jīvaḥ api: the living self also

• śarīrī: embodied being/possessor of a body

• gadyate: is said/is designated

• budhaiḥ: by the wise

Speaker

• Lord Matsya (in instruction to Vaivasvata Manu)

Entities Mentioned

• Jiva
• Tanmātras
• Śarīra (body)

Tags

• Creation
• Sankhya
• Body-Soul
• Tanmātras
• Philosophy

FAQs

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

It frames embodiment as a product of subtle elements (tanmātras) “resting” in a bodily basis; this supports the Purāṇic idea that in creation these principles combine to yield embodied life, and in pralaya the embodied condition ceases when such associations withdraw.

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

By distinguishing jīva from the body (while explaining why it is called “embodied”), it underwrites dharma as disciplined conduct: a king or householder should govern desires tied to embodiment and act with discernment (buddhi), remembering the self is not identical to the body.

What is the architectural or ritual significance mentioned here?

No direct Vāstu or temple rule is stated; indirectly, it supports ritual anthropology—rites address the embodied person (śarīrī) whose sensory experience arises from tanmātras, which is foundational for understanding why mantras, offerings, and sensory disciplines are prescribed.