Shloka 48
Rudra-Śiva: Names, Two Natures, and the Logic of Epithets (रुद्रनाम-बहुरूपत्व-प्रकरणम्)
(क्षत्रियास्तु ततो देवि द्विजानां पालने स्मृता: । यदि न क्षत्रियो लोके जगत् स्यादधरोत्तरम् ।।
kṣatriyās tu tato devi dvijānāṃ pālane smṛtāḥ | yadi na kṣatriyo loke jagat syād adharottaram || rakṣaṇāt kṣatriyair eva jagad bhavati śāśvatam || samyag guṇahito dharmo dharmaḥ paurahitakriyā | vyavahārasthitir nityaṃ guṇayukto mahīpatiḥ || prajāḥ pālayate yo hi dharmeṇa manujādhipaḥ | tasya dharmārjitā lokāḥ prajā-pālana-saṃcitāḥ ||
Mahādewa bersabda: “Karena itu, wahai Dewi, para kṣatriya dikenang sebagai mereka yang tekun melindungi kaum dwija. Jika di dunia tiada kṣatriya, tatanan jagat akan terbalik dan jatuh ke dalam kekacauan. Berkat perlindungan kṣatriyalah dunia ini bertahan terus-menerus. Bagi seorang raja, dharma ialah menumbuhkan kebajikan luhur dengan tepat dan melakukan tindakan demi kesejahteraan warga kota; penguasa yang berbudi hendaknya senantiasa teguh dalam perilaku yang adil dan sah. Sang penguasa manusia yang melindungi rakyatnya menurut dharma akan mencapai alam-alam mulia—diperoleh oleh dharma dan terkumpul melalui jasa menjaga rakyat.”
श्रीमहेश्वर उवाच
Educational Q&A
The passage defines rājadharma: the Kṣatriya’s essential role is protection—especially safeguarding the social-religious order represented by the twice-born—and the king’s dharma is to cultivate virtues, act for public welfare, and uphold just legal conduct; such protection yields spiritual merit and higher realms.
Śrī Mahādeva addresses Devī, explaining why Kṣatriyas are indispensable to the stability of the world and then specifying what counts as dharma for a ruler: welfare-oriented action, virtue, and consistent justice in public dealings, culminating in the reward gained by a king who protects his subjects righteously.