Shloka 87

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

Devanagari script

जननी ब्रह्मदत्तस्य पत्नी सा त्वनुहस्य च श्वेतः कृष्णश् च गौरश् च श्यामो धूम्रस्तथारुणः

Transliteration

jananī brahmadattasya patnī sā tvanuhasya ca śvetaḥ kṛṣṇaś ca gauraś ca śyāmo dhūmrastathāruṇaḥ

Translation

她成为梵摩达多（Brahmadatta）之母，亦为阿努哈（Anuha）之妻。由此一系，子嗣以色相而述：白、黑、皎（Gaura）、暗（Śyāma）、烟（Dhūmra）、以及赤（Aruṇa）——以示造化之中种种差别的显现。

Word by Word

• jananī: mother

• brahmadattasya: of Brahmadatta

• patnī: wife

• sā: she

• tu: indeed/also

• anuhasya: of Anuha

• ca: and

• śvetaḥ: white

• kṛṣṇaḥ: black

• gauraḥ: fair/bright

• śyāmaḥ: dark

• dhūmraḥ: smoky/greyish

• tathā: likewise

• aruṇaḥ: reddish/dawn-colored

Speaker

Suta Goswami (narrating to the sages at Naimisharanya)

Characters & Entities

• Brahmadatta
• Anuha

FAQs

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

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.

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

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.

What ritualistic or Yogic practice is highlighted here?

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.