Shloka 436
कर्णेन व्यूहविधानम् — Karṇa’s Battle Formation and the Pāṇḍava Counter-Plan
Adhyāya 31
ऊरुभ्यामसृजद् वैश्याज्शूद्रान् पदभ्यामिति श्रुति: । ब्रह्माजीने ब्राह्मणोंको अपने मुखसे, क्षत्रियोंकों भुजाओंसे, वैश्योंको जाँघोंसे और शूद्रोंको पैरोंसे उत्पन्न किया है, ऐसा श्रुतिका मत है
ūrubhyām asṛjad vaiśyān śūdrān padbhyām iti śrutiḥ | brahmā jīne brāhmaṇān mukhataḥ, kṣatriyān bhujataḥ, vaiśyān ūrutaḥ, śūdrān padbhyām utpāditavān iti śruteḥ matam |
Śalya disse: “A śruti declara que os Vaiśyas foram produzidos das coxas e os Śūdras dos pés. Do mesmo modo, segundo a visão védica, Brahmā fez surgir os Brāhmaṇas de sua boca, os Kṣatriyas de seus braços, os Vaiśyas de suas coxas e os Śūdras de seus pés.” Em meio ao conselho de guerra e à disputa moral, essa afirmação invoca um modelo cosmológico tradicional para argumentar sobre a ordem social e o dever (dharma) sob a autoridade védica.
शल्य उवाच
Educational Q&A
The verse appeals to śruti (Vedic authority) to present a traditional account of the four varṇas arising from different limbs of the cosmic person/creator, implying an ordered social structure and corresponding duties (dharma) grounded in scriptural tradition.
In Karṇa Parva, Śalya speaks amid the battlefield context and debates about conduct and duty. Here he cites a śruti-based cosmological doctrine to support an argument about social roles and the legitimacy of dharma as derived from Vedic revelation.