Shloka 76

Adhyaya 63: Daksha’s Progeny, Kashyapa’s Offspring, and the Rishi-Vamshas that Sustain the Worlds

Devanagari script

दत्तो ह्यत्रिवरो ज्येष्ठो दुर्वासास्तस्य चानुजः यवीयसी स्वसा तेषाम् अमला ब्रह्मवादिनी

Transliteration

datto hyatrivaro jyeṣṭho durvāsāstasya cānujaḥ yavīyasī svasā teṣām amalā brahmavādinī

Translation

अत्रीच्या श्रेष्ठ संततीत दत्तात्रेय ज्येष्ठ होता आणि दुर्वासा त्याचा अनुज. त्यांची कनिष्ठ बहीण अमला—निर्मळ, ब्रह्मविद्येत रत आणि ब्रह्मतत्त्वाचे सत्य वचन करणारी होती.

Word by Word

• दत्तः (dattaḥ): Dattātreya

• हि (hi): indeed

• अत्रिवरः (atri-varaḥ): the excellent (son) of Atri / Atri’s excellent progeny

• ज्येष्ठः (jyeṣṭhaḥ): the eldest

• दुर्वासाः (durvāsāḥ): Durvāsā

• तस्य (tasya): of him / his

• च (ca): and

• अनुजः (anujaḥ): younger brother

• यवीयसी (yavīyasī): the youngest

• स्वसा (svasā): sister

• तेषाम् (teṣām): of them

• अमला (amalā): Amalā (also ‘the pure one’)

• ब्रह्मवादिनी (brahmavādinī): knower/proclaimer of Brahman, speaker of sacred truth

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

Characters & Entities

• Atri
• Dattatreya
• Durvasa
• Amala

FAQs

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

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.

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

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).

What ritualistic or Yogic practice is highlighted here?

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.