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

Поскольку брахманы, кшатрии и вайшьи должным образом сопряжены со своими предписанными дисциплинами, потому их называют «двиджа» — дважды рождёнными. Тот, кто правильно утверждён в обязанностях варны и ашрамы, обретает в этих соблюдениях причину небесного и иных видов счастья.

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.