Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds
ततो मनुष्याधिपतिं चक्रे वैवस्वतं मनुम् स्वायंभुवे ऽन्तरे पूर्वं ब्रह्मणा ये ऽभिषेचिताः
tato manuṣyādhipatiṃ cakre vaivasvataṃ manum svāyaṃbhuve 'ntare pūrvaṃ brahmaṇā ye 'bhiṣecitāḥ
Then Brahmā appointed Vaivasvata Manu as the sovereign lord of mankind—just as, in the earlier Svāyambhuva Manvantara, those rulers were formerly consecrated by Brahmā. Thus worldly governance proceeds by ordained succession under the cosmic order, while the Pati (Lord) remains the ultimate source of all authority.
Suta Goswami (narrating the Purana’s account to the sages, with reference to Brahma’s acts)
It frames righteous rule as a consecrated duty within cosmic order—an outer support for Shiva-dharma—so that society can sustain yajña, vrata, and Linga-puja without disruption.
Indirectly: even when Brahmā installs Manus, all delegated authority belongs ultimately to the Pati—Shiva as the supreme ground of order—while pashus (souls) operate within appointed structures until liberated from pāśa (bondage).
Abhiṣeka (consecratory anointing/installation) is implied as the legitimizing rite; it parallels Shiva-abhiṣeka in Linga-puja, where sanctification establishes right relation between devotee (pashu) and Lord (Pati).