Shloka 50
Sadācāra–Varṇa-lakṣaṇa and Prātaḥkṛtya
Right Conduct, Social Typologies, and Morning Purification
धर्मार्थयोस्ततो यत्नं कुर्यात्कामी न चेतरः । ब्राह्मणो मुक्तिकामः स्याद्ब्रह्मज्ञानं सदाभ्यसेत्
dharmārthayostato yatnaṃ kuryātkāmī na cetaraḥ | brāhmaṇo muktikāmaḥ syādbrahmajñānaṃ sadābhyaset
Therefore, one driven by desire should strive chiefly for dharma and artha, and not for mere indulgence. But a brāhmaṇa should be intent on liberation; he should constantly practice the knowledge of Brahman, culminating in the realization of Śiva as Pati, the Lord who grants mokṣa.
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Jyotirlinga: Viśvanātha
Sthala Purana: As this teaching occurs in the Viśveśvara-saṃhitā (Kāśī-khaṇḍa milieu), it aligns with Kāśī Viśveśvara (Viśvanātha) as the paradigmatic Pati who grants mokṣa; Kāśī is praised as the kṣetra where liberation is specially accessible through Śiva’s grace.
Significance: Mokṣa-prada kṣetra: reinforces the ideal that the highest pursuit is liberation through Brahma-jñāna culminating in Śiva-realization.
Role: teaching
FAQs
It teaches a graded discipline: worldly people should anchor life in dharma and rightful livelihood (artha), while the spiritually mature—especially the brāhmaṇa ideal—should prioritize mokṣa through steady brahma-jñāna, understood in Shaiva terms as realization of the Supreme Lord Śiva.
Brahma-jñāna is not opposed to devotion; in the Shiva Purana it ripens through Śiva-upāsanā. Linga worship (Saguna support) purifies desire and steadies the mind so that knowledge matures into direct recognition of Śiva as the transcendent Pati.
The verse points to sustained spiritual practice (abhyāsa) of liberating knowledge—practically supported by daily Śiva worship, japa of the Panchākṣarī (Om Namaḥ Śivāya), and contemplative inquiry into the Self under dharma-guided living.