Shloka 46
Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds
स्वायंभुवे ऽन्तरे पूर्वे ब्रह्मणा ये ऽभिषेचिताः ते ह्येते चाभिषिच्यन्ते मनवश् च भवन्ति ते
svāyaṃbhuve 'ntare pūrve brahmaṇā ye 'bhiṣecitāḥ te hyete cābhiṣicyante manavaś ca bhavanti te
在先前的自生者（Svāyambhuva）摩奴劫中，曾由梵天为其灌顶者——正是这些人，如今在此再度受灌顶；并因这加持而成为摩奴（Manu），即一劫之主宰。
Suta (narrating the Purāṇic account; with implied reference to Brahmā as the consecrator)
FAQs
It frames abhiṣeka (consecration) as a cosmic principle: just as rulers of a Manvantara are installed by ritual anointing, so too Linga-abhiṣeka signifies sanctioned order (dharma) under the supreme Pati, Śiva, who empowers all functions of creation.
Though Śiva is not named, the verse implies the Shaiva Siddhānta view that offices like Manu arise through delegated authority within māyā’s cycles—ultimately dependent on the supreme Pati (Śiva), while Brahmā acts as an instrumental cause within the cosmic administration.
Abhiṣeka is highlighted—ritual consecration/anointing. In Shaiva practice, Linga-abhiṣeka mirrors this principle: purification, empowerment, and rightful installation of dharma-oriented leadership (inner and outer).