Shloka 44

Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds

Devanagari script

ततो मनुष्याधिपतिं चक्रे वैवस्वतं मनुम् स्वायंभुवे ऽन्तरे पूर्वं ब्रह्मणा ये ऽभिषेचिताः

Transliteration

tato manuṣyādhipatiṃ cakre vaivasvataṃ manum svāyaṃbhuve 'ntare pūrvaṃ brahmaṇā ye 'bhiṣecitāḥ

Translation

પછી બ્રહ્માએ વૈવસ્વત મનુને મનુષ્યોનો અધિપતિ બનાવ્યો; જેમ પૂર્વ સ્વાયંભુવ મન્વંતરમાં બ્રહ્માએ શાસકોનો અભિષેક કર્યો હતો, તેમ જ આ ક્રમ ચાલે છે।

Word by Word

• tataḥ: then

• manuṣya-adhipatim: overlord of men, sovereign of humanity

• cakre: made, appointed

• vaivasvatam: son of Vivasvān (Solar), Vaivasvata

• manum: Manu

• svāyambhuve antare: in the Svāyambhuva Manvantara/period of Svāyambhuva Manu

• pūrvam: formerly, earlier

• brahmaṇā: by Brahmā

• ye: those who

• abhiṣecitāḥ: consecrated, anointed (installed with authority)

Speaker

Suta Goswami (narrating the Purana’s account to the sages, with reference to Brahma’s acts)

Characters & Entities

• Brahma
• Vaivasvata Manu
• Svayambhuva Manu

FAQs

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

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.

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

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).

What ritualistic or Yogic practice is highlighted here?

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).