Shloka 22

प्रसाद-ज्ञान-योग-मोक्षक्रमः तथा व्यास-रुद्रावतार-मन्वन्तर-परम्परा

Devanagari script

ऋषय ऊचुः मन्वन्तराणि वाराहे वक्तुमर्हसि साम्प्रतम् तथैव चोर्ध्वकल्पेषु सिद्धान्वैवस्वतान्तरे

Transliteration

ṛṣaya ūcuḥ manvantarāṇi vārāhe vaktumarhasi sāmpratam tathaiva cordhvakalpeṣu siddhānvaivasvatāntare

Translation

ഋഷികൾ പറഞ്ഞു—ഹേ വരാഹാ! ഇപ്പോൾ മന്വന്തരങ്ങളെ ഞങ്ങൾക്ക് വിവരിക്കേണ്ടതാകുന്നു; അതുപോലെ ഊർദ്ധ്വ കല്പങ്ങളിലെ സിദ്ധഗണങ്ങളെയും, വൈവസ്വത മന്വന്തരത്തിൽ ഉദ്ഭവിക്കുന്നവരെയും കൂടി പ്രസ്താവിക്കണം.

Word by Word

• ऋषयः: the sages

• ऊचुः: said

• मन्वन्तराणि: the Manvantaras (epochs ruled by Manus)

• वाराहे: O Varāha (the Boar-incarnation, speaker addressed)

• वक्तुम् अर्हसि: you are fit/ought to speak (please explain)

• साम्प्रतम्: now, at present

• तथा एव: likewise, in the same way

• च: and

• ऊर्ध्व-कल्पेषु: in the higher/future kalpas

• सिद्धान्: the Siddhas (perfected beings)

• वैवस्वत-अन्तरे: within the Vaivasvata Manvantara (the present Manu’s period)

Speaker

Sages (Ṛṣis) at Naimiṣāraṇya (framed within Sūta’s narration)

Characters & Entities

• Varaha
• Siddhas
• Vaivasvata Manu

FAQs

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

It sets the cosmological frame—kalpas and manvantaras—within which Shiva’s Linga-manifestation, worship, and grace recur, showing Linga-pūjā as a timeless path for the paśu toward Pati.

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

By invoking cyclical cosmic time and perfected beings, it implies Shiva-tattva as the transcendent Pati who remains constant while creation cycles (kalpa/manvantara) change, enabling siddhi and liberation across ages.

What ritualistic or Yogic practice is highlighted here?

No specific rite is prescribed in this line; it introduces the doctrinal backdrop for later teachings where Pāśupata-yoga and Shiva-pūjā operate within each manvantara as means to overcome pāśa (bondage).