Shloka 87
Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds
जननी ब्रह्मदत्तस्य पत्नी सा त्वनुहस्य च श्वेतः कृष्णश् च गौरश् च श्यामो धूम्रस्तथारुणः
jananī brahmadattasya patnī sā tvanuhasya ca śvetaḥ kṛṣṇaś ca gauraś ca śyāmo dhūmrastathāruṇaḥ
صارت أمًّا لبرهمَدَتّا، وكانت أيضًا زوجةً لأَنُهَ. ومن تلك السلالة وُصِف النسل بحسب الألوان: الأبيض، والأسود، والفاتح، والداكن، والدخاني، وكذلك المُحْمَرّ—إشارةً إلى تنوّع التمايزات التي تنشأ في الخلق.
Suta Goswami (narrating to the sages at Naimisharanya)
FAQs
By listing diverse hues arising in a lineage, the verse underscores that all differentiated forms (nāma-rūpa) belong to creation, while Linga-worship points the devotee back to Shiva as Pati—the transcendent ground beyond such distinctions.
Implicitly, it contrasts the many-colored diversification of the manifest world with Shiva-tattva, which in Shaiva Siddhanta is beyond guṇas and categories—yet becomes the inner ruler of all beings as their Pati.
No specific puja-vidhi is stated; the takeaway aligns with Pashupata-oriented discernment (viveka): recognize guṇa-based variety in embodied existence and seek liberation by turning the mind toward the formless Linga as the sign of the Supreme.