Shloka 25

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

Devanagari script

औकारान्ता अकाराद्या मनवः परिकीर्तिताः श्वेतः पाण्डुस् तथा रक्तस् ताम्रः पीतश्च कापिलः

Transliteration

aukārāntā akārādyā manavaḥ parikīrtitāḥ śvetaḥ pāṇḍus tathā raktas tāmraḥ pītaśca kāpilaḥ

Translation

Ipinahayag na ang mga Manu ay inayos ayon sa pagkakasunod, mula sa mga nagsisimula sa ‘a’ hanggang sa mga nagtatapos sa ‘o’. Inilarawan sila bilang: ang Puti, ang Maputla, ang Pula, ang Kulay-tanso, ang Dilaw, at ang Kayumangging-dilaw (Kapila).

Word by Word

• औकारान्ताः: ending with the vowel ‘o’ (au/ō)

• अकाराद्याः: beginning with the vowel ‘a’

• मनवः: Manus (progenitors and lawgivers of a Manvantara)

• परिकीर्तिताः: are proclaimed/are enumerated

• श्वेतः: white

• पाण्डुः: pale/whitish

• तथा: and/also

• रक्तः: red

• ताम्रः: copper-colored

• पीतः: yellow

• च: and

• कापिलः: tawny/brownish (Kapila-colored)

Speaker

Suta Goswami

Characters & Entities

• Manus

FAQs

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

It situates Linga-centered Shaiva teaching within a broader Srishti (creation) framework by naming cosmic progenitors (Manus), showing that ritual and liberation teachings rest on an ordered, divinely governed cosmos under Pati (Shiva).

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

Indirectly, it implies Shiva-tattva as the regulating Pati behind cosmic cycles: Manus and their classifications function within the cosmic order sustained by the supreme Lord, even when Shiva is not named explicitly.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi or Pashupata Yoga limb is stated; the verse is primarily a cosmological enumeration that supports later Shaiva sadhana by grounding it in Manvantara order.