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
ໃນບັນດາລູກຫຼານອັນປະເສີດຂອງ ອາຕຣິ (Atri) ນັ້ນ ດັດຕາເຣຍ (Dattātreya) ເປັນອ້າຍໃຫຍ່; ດຸຣວາສາ (Durvāsā) ເປັນນ້ອງຊາຍ. ນ້ອງສາວຄົນນ້ອຍສຸດຊື່ ອະມະລາ (Amalā) ເປັນນາງຜູ້ບໍລິສຸດ ອຸທິດໃຈໃຫ້ແກ່ brahma-vidyā ແລະເປັນຜູ້ກ່າວຮັກສາສັດຈະແຫ່ງອັນສູງສຸດ.
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.