Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds
दत्तो ह्यत्रिवरो ज्येष्ठो दुर्वासास्तस्य चानुजः यवीयसी स्वसा तेषाम् अमला ब्रह्मवादिनी
datto hyatrivaro jyeṣṭho durvāsāstasya cānujaḥ yavīyasī svasā teṣām amalā brahmavādinī
ក្នុងចំណោមកូនចៅដ៏ប្រសើររបស់អត្រី (Atri) ដត្តាត្រេយៈ (Dattātreya) ជាបងច្បង; ឌួរវាសា (Durvāsā) ជាប្អូនប្រុស។ ប្អូនស្រីក្មេងបំផុតរបស់ពួកគេគឺ អមលា (Amalā) ស្ត្រីបរិសុទ្ធ អ្នកឧទ្ទិសដល់វិទ្យាព្រហ្ម (brahma-vidyā) និងអ្នកនិយាយព្រះសច្ចៈនៃអប្សូលូត។
Suta Goswami (narrating to the sages of Naimisharanya)
It situates Linga-centered Shiva-dharma within a rishi-paramparā: the sages and their families are presented as transmitters of sacred knowledge that later supports Linga-pratiṣṭhā, mantra, and vrata traditions.
Indirectly, it points to Shiva-tattva as preserved through brahma-vidyā and purity: the ‘amala’ (stainless) orientation toward ultimate truth reflects the Shaiva ideal of the Pashu moving toward Pati by removing pasha (impurities/bonds).
No specific puja-vidhi is stated; the emphasis is on brahma-vidyā and lineage—foundational for later Shaiva disciplines such as Pāśupata observances, mantra-japa, and guru-to-disciple transmission.