Shloka 47

कृषिश्च पाशुपाल्यं च विशां दान॑ च धर्मत: । ब्रद्मक्षत्रविशां शूद्रा विहिता: परिचारका:,कृषि, पशुपालन और धर्मानुसार दान देना वैश्योंका कर्म है तथा शूद्रलोग ब्राह्मण, क्षत्रिय और वैश्योंकी सेवाके काममें नियुक्त किये गये हैं

kṛṣiś ca pāśupālyaṃ ca viśāṃ dānaṃ ca dharmataḥ | brāhma-kṣatra-viśāṃ śūdrā vihitāḥ paricārakāḥ ||

Śalya said: “For the Vaiśyas, agriculture and the tending of cattle, along with giving in charity according to dharma, are the prescribed duties. The Śūdras are appointed to serve the Brāhmaṇas, Kṣatriyas, and Vaiśyas.”

कृषिःagriculture
कृषिः:
Karta
TypeNoun
Rootकृषि
FormFeminine, Nominative, Singular
and
:
TypeIndeclinable
Root
पाशुपाल्यम्cattle-rearing, animal husbandry
पाशुपाल्यम्:
Karta
TypeNoun
Rootपाशुपाल्य
FormNeuter, Nominative, Singular
and
:
TypeIndeclinable
Root
विशाम्of the Vaiśyas (the commoners/merchant class)
विशाम्:
Adhikarana
TypeNoun
Rootविश्
FormFeminine, Genitive, Plural
दानम्giving, charity
दानम्:
Karta
TypeNoun
Rootदान
FormNeuter, Nominative, Singular
and
:
TypeIndeclinable
Root
धर्मतःaccording to dharma, lawfully
धर्मतः:
TypeIndeclinable
Rootधर्मतः
ब्राह्मणक्षत्रविशाम्of Brahmins, Kṣatriyas, and Vaiśyas
ब्राह्मणक्षत्रविशाम्:
Adhikarana
TypeNoun
Rootब्राह्मण-क्षत्र-विश्
FormFeminine, Genitive, Plural
शूद्राःŚūdras
शूद्राः:
Karta
TypeNoun
Rootशूद्र
FormMasculine, Nominative, Plural
विहिताःare appointed/ordained
विहिताः:
TypeVerb
Rootवि-धा
FormMasculine, Nominative, Plural, क्त (past passive participle)
परिचारकाःattendants, servants
परिचारकाः:
Karta
TypeNoun
Rootपरिचारक
FormMasculine, Nominative, Plural

शल्य उवाच

Ś
Śalya
V
Vaiśya
Ś
Śūdra
B
Brāhmaṇa
K
Kṣatriya

Educational Q&A

The verse states a traditional varṇa-based allocation of duties: Vaiśyas are enjoined to sustain society through farming, cattle-rearing, and righteous charity, while Śūdras are prescribed service to the other three varṇas—framing social roles as obligations to be performed in accordance with dharma.

In Karṇa Parva, Śalya is speaking amid the tense wartime setting, offering pointed instruction and critique. Here he invokes varṇa-dharma—listing prescribed occupations and service roles—to argue about proper conduct and social duty, using ethical norms as a rhetorical tool within the larger conflict.