मनु-शतरूपा-प्रसूतिः तथा दक्षकन्याविवाहाः
Manu–Śatarūpā, Prasūti, and the Marriages of Dakṣa’s Daughters
धर्मस्य जज्ञिरे तास्तु श्रद्धाद्यास्सुसुखोत्तराः । दुःखोत्तराश्च हिंसायामधर्मस्य च संततौ । निकृत्यादय उत्पन्नाःपुत्राश्च धर्मलक्षणाः । नैषां भार्याश्च पुत्रा वा सर्वे त्वनियमाः स्मृताः
dharmasya jajñire tāstu śraddhādyāssusukhottarāḥ | duḥkhottarāśca hiṃsāyāmadharmasya ca saṃtatau | nikṛtyādaya utpannāḥputrāśca dharmalakṣaṇāḥ | naiṣāṃ bhāryāśca putrā vā sarve tvaniyamāḥ smṛtāḥ
De Dharma naquirent les êtres commençant par Śraddhā (la Foi), dont la descendance était marquée par un bonheur de bon augure. Mais dans la lignée d'Adharma — par Hiṃsā (la Violence) — surgit une progéniture dont l'aboutissement était la souffrance, telle que Nikṛti (la Tromperie) et d'autres. Leurs fils portaient également les signes de cette nature injuste. Parmi ceux-ci, ni les épouses ni les fils ne sont considérés comme réglés ou ordonnés ; tous sont restés dans les mémoires comme vivant sans règle ni contrainte.
Suta Goswami
Tattva Level: pasha
Role: teaching
Cosmic Event: ethical bifurcation in prajā: dharmic continuity vs adharmic degeneration; karmic concealment (tirodhāna) manifesting as aniyama
It contrasts two causal streams: Dharma rooted in śraddhā produces sukha (uplifting outcomes), while Adharma rooted in hiṃsā generates duḥkha and disorder. In Shaiva Siddhanta terms, such adharma strengthens pasha (bondage) and obscures the soul’s orientation toward Pati (Shiva).
Linga-worship is traditionally grounded in śraddhā, niyama (discipline), and purity of conduct. The verse implies that violence, deceit, and unregulated living are contrary to the devotional and ethical foundation required for fruitful Saguna Shiva worship and for grace to arise in the devotee.
Adopt niyama: daily japa of the Panchakshara (Om Namaḥ Śivāya), cultivate ahiṃsā, and keep disciplined conduct during Shiva worship (e.g., clean offerings, truthful speech). This directly counters the “aniyama” and hiṃsā stream described in the verse.