Matsya Purana — Intermediate Dissolution, Shloka 37

Devanagari script

येन सृष्टं जगत् सर्वं सदेवासुरमानुषम् तमवेहि रजोरूपं महत् सत्त्वम् उदाहृतम् //

Transliteration

yena sṛṣṭaṃ jagat sarvaṃ sadevāsuramānuṣam tamavehi rajorūpaṃ mahat sattvam udāhṛtam //

Translation

知るべきである。神々・アスラ・人間をも含むこの全宇宙が創造されたその根拠は、「マハット（Mahat、大原理）」であり、ラジャス（rajas）の形をとる力として説かれ、また高貴なる相においてはサットヴァ（sattva）とも称される。

Word by Word

• येन (yena): by which

• सृष्टम् (sṛṣṭam): created

• जगत् (jagat): world, universe

• सर्वम् (sarvam): all, entire

• सदेवासुरमानुषम् (sa-devāsura-mānuṣam): together with gods, asuras, and humans

• तम् (tam): that

• अवेहि (avehi): know, understand

• रजोरूपम् (rajo-rūpam): having the form of rajas (activity/passion)

• महत् (mahat): the Great Principle, cosmic intellect

• सत्त्वम् (sattvam): sattva, luminous clarity (also “essential principle”)

• उदाहृतम् (udāhṛtam): declared, stated, described

Speaker

• Lord Matsya (Vishnu) instructing Vaivasvata Manu

Entities Mentioned

• Devas
• Asuras
• Manushyas
• Mahat (cosmic principle)
• Rajas
• Sattva

Tags

• Creation
• Sarga
• Sankhya
• Gunas
• Cosmology

FAQs

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

It identifies the immediate cosmogenic principle behind manifestation: the “mahat,” characterized by rajas (the activating force), through which the universe with all beings comes forth—implying that creation proceeds via guṇa-driven evolution rather than arbitrary emergence.

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

By grounding the world in guṇas (especially rajas as the force of activity), it implicitly validates disciplined action: a king or householder must act (rajas) but refine it with sattva—clarity, restraint, and right understanding—so governance and worldly duties align with cosmic order.

What is the architectural or ritual significance mentioned here?

No direct Vāstu or ritual rule is stated; however, the verse supplies the metaphysical backdrop often used in Purāṇic ritual/temple contexts—creation as ordered manifestation through guṇas—supporting the idea that sacred building and worship should embody sattvic order while channeling rajasic activity into regulated form.