Shloka 19

वासिष्ठकथनम् (आदित्य–सोमवंशवर्णनम् तथा रुद्रसहस्रनाम-प्रशंसा)

Devanagari script

करूषश् च पृषध्रश् च नवैते मानवाः स्मृताः इला ज्येष्ठा वरिष्ठा च पुंस्त्वं प्राप च या पुरा

Transliteration

karūṣaś ca pṛṣadhraś ca navaite mānavāḥ smṛtāḥ ilā jyeṣṭhā variṣṭhā ca puṃstvaṃ prāpa ca yā purā

Translation

迦卢沙与普利沙陀罗——如此，这九位被忆为九位“摩那瓦”（摩奴之子）。其中，伊拉为长且最为卓越；她在往昔亦曾依神圣敕令而得男身。

Word by Word

• करूषः: Karūṣa (a son/descendant in Manu’s line)

• च: and

• पृषध्रः: Pṛṣadhra (a son/descendant in Manu’s line)

• च: and

• नव: nine

• एते: these

• मानवाः: Manavas, offspring of Manu

• स्मृताः: are remembered/recorded

• इला: Ilā (offspring of Manu, famed in royal lineage)

• ज्येष्ठा: the eldest

• वरिष्ठा: the most excellent/foremost

• च: and

• पुंस्त्वम्: manhood/male state

• प्राप: attained

• च: and

• या: who

• पुरा: formerly/in ancient times

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Manu
• Ilā
• Karūṣa
• Pṛṣadhra

FAQs

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

It situates Linga-centered Shaiva teaching within cosmic history by anchoring dharma and royal lineages (Manu’s progeny) that later become patrons of Shiva’s worship and Linga स्थापना (installation).

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

Indirectly, it implies Shiva as Pati beyond bodily states: gender and form belong to prakṛti and karma, while the pashu (individual soul) undergoes embodied change under pasha; liberation is by grace of the Lord who transcends such dualities.

What ritualistic or Yogic practice is highlighted here?

No specific puja-vidhi is stated; the takeaway is doctrinal—bodily transformation is not the Self. In Shaiva Siddhanta terms, pashu should seek Pati through Shiva-upasana rather than identify with changing deha-bhāvas.