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

ரிஷிகள் கூறினர்—ஹே வராஹா! இப்போது மந்வந்தரங்களை எங்களுக்கு உரைக்க வேண்டும்; அதுபோல உயர்ந்த கல்பங்களில் உள்ள சித்தர்களையும், வைவைஸ்வத மந்வந்தரத்தில் தோன்றுபவர்களையும் கூறுக.

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).