मनु-शतरूपा-प्रसूतिः तथा दक्षकन्याविवाहाः
Manu–Śatarūpā, Prasūti, and the Marriages of Dakṣa’s Daughters
विराजमसृजद्ब्रह्मा सो ऽर्धन पुरुषो ऽभवत् । स वै स्वायंभुवः पूर्वं पुरुषो मनुरुच्यते । सा देवी शतरूपा तु तपः कृत्वा सुदुश्चरम् । भर्तारं दीप्तयशसं मनुमेवान्वपद्यत
virājamasṛjadbrahmā so 'rdhana puruṣo 'bhavat | sa vai svāyaṃbhuvaḥ pūrvaṃ puruṣo manurucyate | sā devī śatarūpā tu tapaḥ kṛtvā suduścaram | bhartāraṃ dīptayaśasaṃ manumevānvapadyata
Brahmā mencipta Virāj, dan (makhluk) itu menjadi Manusia purba, Puruṣa yang pertama. Dialah yang disebut Svāyambhuva Manu, Manu yang terawal dalam kalangan manusia. Dewī Śatarūpā, setelah menjalani tapa yang amat sukar, menerima Manu sendiri—yang masyhurnya bercahaya—sebagai suami.
Suta Goswami (narrating Shiva Purana tradition to the sages, within the Vayu Samhita creation narrative)
Tattva Level: pasha
Significance: By narrating the rise of Manu and Śatarūpā through tapas and dharmic marriage, the text models dharma within saṃsāra as preparatory purification for higher Śaiva pursuit—tapas as a means to become fit for divine ordinance and eventual grace.
Role: teaching
Cosmic Event: cosmic person (Virāj) and first Manu established; tapas leading to sanctioned union
It frames human lineage and social order (Manu and Śatarūpā) as arising through divinely guided creation and disciplined tapas—implying that dharma and self-restraint are foundational for spiritual progress under Shiva’s cosmic governance.
Though the verse is a creation account, it supports Saguna Shiva devotion indirectly: the ordered cosmos and righteous household life are arenas where Shiva is worshiped through dharma, purity, and devotion—preparing the soul (paśu) to loosen bonds (pāśa) and turn toward the Lord (Pati).
The emphasis is on tapas (disciplined practice): regular japa of Shiva’s mantra (especially the Panchakshara), observance of purity and vows, and steady worship that sanctifies household life—rather than a specific item like rudraksha or bhasma in this particular verse.