Sadācāra–Varṇa-lakṣaṇa and Prātaḥkṛtya
Right Conduct, Social Typologies, and Morning Purification
एवमात्मार्थिनः कुर्युरर्थार्थी च यथाविधि । ब्रह्मयज्ञरता नित्यं देवपूजारतास्तथा
evamātmārthinaḥ kuryurarthārthī ca yathāvidhi | brahmayajñaratā nityaṃ devapūjāratāstathā
因此,求自我安泰者,乃至求世间福利者,都应依所规定之法而行。应恒常安住于梵祭(Brahma-yajña:吠陀学习与圣诵),并同样不断勤修对神祇——湿婆(Śiva)的礼拜供养。
Suta Goswami
Tattva Level: pashu
Shiva Form: Sadāśiva
Jyotirlinga: Viśvanātha
Sthala Purana: Kāśī’s Śiva is approached by both mumukṣu (ātmārthin) and bhogārthin (arthārthin); this verse legitimizes both aims under vidhi, directing them to brahma-yajña (svādhyāya) and deva-pūjā (Śiva-arcana), harmonizing knowledge and worship as twin supports for grace.
Significance: Frames pilgrimage as a life-pattern: daily svādhyāya and Śiva-pūjā yield both artha and ātma-hita, culminating in Śiva’s anugraha.
Type: stotra
Offering: pushpa
It teaches that both spiritual aspirants and those seeking prosperity should follow śāstric discipline—uniting inner uplift (ātmārtha) with steady devotion to Śiva through daily worship and sacred study, which purifies the paśu (bound soul) toward the grace of Pati (Śiva).
“Deva-pūjā” here supports Saguna Śiva-upāsanā—classically expressed as Liṅga-pūjā—performed yathāvidhi (with proper rules), while brahmayajña sustains right understanding of Śiva-tattva alongside ritual devotion.
A daily regimen of Śiva-pūjā (ideally Liṅga worship) together with brahmayajña—regular Vedic/sacred recitation—supported by japa of the Pañcākṣarī mantra “Om Namaḥ Śivāya” according to one’s adhikāra (eligibility).