Shloka 60

युगधर्मवर्णनम् — चतुर्युग, गुण, धर्मपाद, तथा वार्तोत्पत्ति

Devanagari script

ब्राह्मणं कल्पसूत्राणि मन्त्रप्रवचनानि च अन्ये तु प्रस्थितास्तान्वै केचित्तान्प्रत्यवस्थिताः

Transliteration

brāhmaṇaṃ kalpasūtrāṇi mantrapravacanāni ca anye tu prasthitāstānvai kecittānpratyavasthitāḥ

Translation

Some set forth the Brāhmaṇas, the Kalpa-sūtras, and the expositions of Mantras; while others, having departed upon those very paths of teaching, were in turn received back and firmly established by certain preservers of the tradition.

Word by Word

• brāhmaṇam: the Brāhmaṇa texts (Vedic prose explaining ritual and meaning)

• kalpasūtrāṇi: the Kalpa-sūtras (ritual procedure manuals)

• mantra-pravacanāni: mantra-expositions/recitations and their instruction

• ca: and

• anye: others

• tu: however/indeed

• prasthitāḥ: set out, proceeded (to teach/propagate)

• tān: them/those (teachings or teachers)

• vai: indeed

• kecit: some (certain persons/lineages)

• tān: them

• pratyavasthitāḥ: stood by, received back, re-established, ensured continuity

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames Linga-oriented worship as grounded in preserved Vedic ritual knowledge—Brāhmaṇas, Kalpa-sūtras, and mantra-instruction—showing that Shiva-puja is upheld by continuous, authenticated transmission.

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

Indirectly, it presents Shiva-tattva as approachable through mantra and right ritual order: when teachings are correctly transmitted and re-established, the Pashu (soul) gains access to Pati (Lord) through disciplined śāstra-guided practice rather than disorderly innovation.

What ritualistic or Yogic practice is highlighted here?

Mantra-pravacana and Kalpa-based vidhi (procedure) are emphasized—pointing to rule-bound recitation, initiation-compatible instruction, and lineage preservation that later support Shaiva puja and Pashupata-aligned sādhanā.