Shloka 110

Adhyaya 70: आदिसर्गः—महत्-अहङ्कार-तन्मात्रा-भूतसृष्टिः, ब्रह्माण्डावरणम्, प्रजासर्गः, त्रिमूर्ति-शैवाधिष्ठानम्

Devanagari script

प्रथमः सांप्रतस्तेषां कल्पो ऽयं वर्तते द्विजाः यस्मिन्स्वायंभुवाद्यास्तु मनवस्ते चतुर्दश

Transliteration

prathamaḥ sāṃpratasteṣāṃ kalpo 'yaṃ vartate dvijāḥ yasminsvāyaṃbhuvādyāstu manavaste caturdaśa

Translation

يا معشرَ الثنائيّي الميلاد، إن هذا الكَلْپا الحاضر هو الأوّل من تلك الدورات؛ وفيه يتولّى الأربعةَ عشرَ منو—ابتداءً بسْڤايَمْبهوڤا—الرياسة، مُقيمين سريان الخلق والحكم على نظامه تحت ربّنا پَتي (شِڤا).

Word by Word

• प्रथमः (prathamaḥ): first

• सांप्रतम् (sāmpratam): the present/now

• तेषाम् (teṣām): of those (cycles)

• कल्पः (kalpaḥ): aeon, cosmic cycle

• अयम् (ayam): this

• वर्तते (vartate): proceeds/prevails

• द्विजाः (dvijāḥ): O twice-born (brahmins/sages)

• यस्मिन् (yasmin): in which

• स्वायंभुव-आद्याः (svāyaṁbhuva-ādyāḥ): beginning with Svāyambhuva

• तु (tu): indeed

• मनवः (manavaḥ): Manus, progenitors/law-givers

• ते (te): those

• चतुर्दश (caturdaśa): fourteen

Speaker

Suta Goswami

Characters & Entities

• Svayambhuva Manu
• Manus

FAQs

What is the importance of this verse in the context of Linga worship?

It situates Linga-centered Shaiva teaching within cosmic time, showing that dharma and worship unfold in structured cycles (kalpa/manvantara) governed by Pati (Shiva) through the Manus.

How does this verse describe the nature of Shiva (Shiva-tattva)?

By implying an ordered cosmic administration, it points to Shiva as Pati—the supreme regulator beyond changing cycles—while creation proceeds through appointed rulers (the Manus).

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is the Shaiva framework that practices (puja and yoga) are aligned to dharma as it is established in each manvantara under the Lord’s cosmic order.