Shloka 7

आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः

Adhyaya 10

Devanagari script

ब्रह्मक्षत्रविशो यस्माद् युक्तास्तस्माद्द्विजातयः वर्णाश्रमेषु युक्तस्य स्वर्गादिसुखकारिणः

Transliteration

brahmakṣatraviśo yasmād yuktāstasmāddvijātayaḥ varṇāśrameṣu yuktasya svargādisukhakāriṇaḥ

Translation

ເນື່ອງຈາກພຣາຫມະນ, ກະສັດຕຣິຍ, ແລະ ໄວສະຍ ຖືກຜູກພັນຢ່າງຖືກຕ້ອງກັບວິໄນທີ່ກຳນົດ ຈຶ່ງໄດ້ຊື່ວ່າ «ດວິຈະ» (ເກີດສອງຄັ້ງ). ຜູ້ທີ່ຕັ້ງຢູ່ຖືກຕ້ອງໃນໜ້າທີ່ຂອງວັນນະ ແລະ ອາສຣະມ ຍ່ອມໃຫ້ການປະພຶດນັ້ນເປັນເຫດໃຫ້ເກີດສຸກແຫ່ງສະຫວັນ ແລະສຸກອື່ນໆ.

Word by Word

• ब्रह्म-क्षत्र-विशः: Brahmins, Kshatriyas, and Vaishyas

• यस्मात्: because

• युक्ताः: properly joined/engaged (in discipline)

• तस्मात्: therefore

• द्विजातयः: the twice-born

• वर्ण-आश्रमेषु: in the systems of social class and life-stage

• युक्तस्य: of one who is properly established/engaged

• स्वर्ग-आदि: heaven and the like (higher enjoyments)

• सुख-कारिणः: producing happiness/benefit

Speaker

Suta Goswami (narrating to the sages of Naimisharanya)

FAQs

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

It frames varṇa-āśrama discipline as a preparatory purification that stabilizes the pashu (individual soul) for Shiva-oriented worship and higher sādhana, yielding merit and well-being that can support sustained Linga-pūjā.

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

Indirectly: it implies that ordered dharma produces finite fruits like svarga-sukha, while Shaiva teaching ultimately points beyond such results toward Pati—Shiva—as the supreme goal, with dharma serving as a means of purification rather than the final end.

What ritualistic or Yogic practice is highlighted here?

Adherence to varṇa-āśrama duties (including Vedic rites and disciplined conduct) is highlighted as the foundational practice; it functions as karma-śuddhi that can precede deeper Shaiva observances such as vrata, japa, and Pāśupata-oriented sādhana.