आचार्य-धर्मलक्षण-श्रद्धाभक्तिप्राधान्यं तथा लिङ्गे ध्यान-पूजाविधानसंकेतः
Adhyaya 10
ब्रह्मक्षत्रविशो यस्माद् युक्तास्तस्माद्द्विजातयः वर्णाश्रमेषु युक्तस्य स्वर्गादिसुखकारिणः
brahmakṣatraviśo yasmād yuktāstasmāddvijātayaḥ varṇāśrameṣu yuktasya svargādisukhakāriṇaḥ
Porque brāhmaṇas, kṣatriyas e vaiśyas estão devidamente ligados às disciplinas que lhes são prescritas, por isso são chamados ‘dvija’, os duas-vezes-nascidos. Quando alguém está bem estabelecido nos deveres de varṇa e āśrama, tais observâncias tornam-se causa de felicidade celeste e de outras formas de bem-aventurança.
Suta Goswami (narrating to the sages of Naimisharanya)
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.
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.
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.