Shloka 51

Adhyaya 40: Kali-yuga Lakshana, Yuga-sandhyamsha, and the Re-emergence of Dharma

Devanagari script

गोत्रे ऽस्मिन्वै चन्द्रमसो नाम्ना प्रमितिरुच्यते मानवस्य तु सो ऽंशेन पूर्वं स्वायंभुवे ऽन्तरे

Transliteration

gotre 'sminvai candramaso nāmnā pramitirucyate mānavasya tu so 'ṃśena pūrvaṃ svāyaṃbhuve 'ntare

Translation

В этом самом готре, как говорится, есть Праджапати по имени Прамити, известный под эпитетом «Чандрамас». Он отчасти является эманацией Ману и прежде явился в Сваямбхува-манвантаре.

Word by Word

• gotre: in the gotra/lineage

• asmin: in this

• vai: indeed

• candramasaḥ: of/known as Candramas (Moon-like, lunar)

• nāmnā: by name/epithet

• pramitiḥ: Pramiti (a progenitor)

• ucyate: is said/is called

• mānavasya: of Manu

• tu: and/but

• saḥ: he

• aṃśena: by a portion/partial manifestation

• pūrvam: formerly/earlier

• svāyaṃbhuve: in (the reign of) Svāyambhuva Manu

• antare: within (the Manvantara period)

Speaker

Suta Goswami (narrating Purāṇic genealogy to the sages of Naimisharanya)

Characters & Entities

• Candramas
• Pramiti
• Manu (Svayambhuva)

FAQs

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

It anchors Shiva-oriented dharma in a valid Vedic lineage (gotra and Manvantara). Such genealogical grounding legitimizes adhikāra (eligibility) for rites—including Linga-pūjā—within the cosmic order established in the Purāṇa.

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

Indirectly: by presenting emanational order (aṃśa) and Manvantara governance, it reflects Shiva-tattva as the transcendent Pati who upholds structured creation through appointed progenitors, while remaining beyond genealogy.

What ritualistic or Yogic practice is highlighted here?

No specific pūjā-vidhi or Pāśupata-yoga technique is stated; the takeaway is the emphasis on lineage (gotra) and Manvantara context, which traditionally frames Vedic-saṃskāras and Shiva-upāsanā with proper authority.