Shloka 60
Rudra-Śiva: Names, Two Natures, and the Logic of Epithets (रुद्रनाम-बहुरूपत्व-प्रकरणम्)
(तथैव शूद्रा विहिता: सर्वधर्मप्रसाधका: । शूद्राश्न॒ यदि ते न स्यु: कर्मकर्ता न विद्यते ।।
śrīmaheśvara uvāca |
tathaiva śūdrā vihitāḥ sarvadharma-prasādhakāḥ |
śūdrāś ca yadi te na syuḥ karmakartā na vidyate ||
trayaḥ pūrve śūdramūlāḥ sarve karmakarāḥ smṛtāḥ |
brāhmaṇādiṣu śuśrūṣā dāsadharma iti smṛtaḥ ||
vārtā ca kāru-karmāṇi śilpaṁ nāṭyaṁ tathaiva ca |
ahiṁsakaḥ śubhācāro daivata-dvija-vandakaḥ ||
śūdro dharma-phalair iṣṭaiḥ svadharmeṇopayujyate |
evamādi tathānyac ca śūdradharma iti smṛtaḥ ||
etat te sarvam ākhyātaṁ cāturvarṇyasya śobhane |
ekaikasyeha subhage kim anyac chrotum icchasi śobhane ||
圣摩醯湿伐罗说道：“同样，首陀罗亦被规定为成就整个法之秩序者。若无首陀罗，便无人承担服务之业。 前三种瓦尔那皆被说为根植于首陀罗，因为首陀罗被视为从事服务劳作之人；侍奉婆罗门等，被记为仆役（dāsa）之职，亦即首陀罗之法。 经商贸易、工匠之作、诸般技艺，以及表演（nāṭya），亦宣为首陀罗之职责。他应不害（ahimsa）、守善行，并敬神祇、尊二次生者。 首陀罗依其自法，得法之所愿果。如此等等，首陀罗之法即如是宣说。 关于四种阶序之法，我已逐一为汝尽述，佳丽啊。福慧之女，汝还欲闻何事？”
श्रीमहेश्वर उवाच
Educational Q&A
The passage frames the Śūdra’s role as essential to sustaining the wider dharmic order through service and practical occupations, while emphasizing ethical restraints (non-violence, good conduct) and reverence toward deities and the twice-born; it also asserts that fulfilling one’s own duty (svadharma) yields the desired fruits of dharma.
Śrī Maheśvara continues a didactic explanation of cāturvarṇya, describing the duties and virtues associated with the Śūdra and then concluding that he has explained the dharmas of all four varṇas one by one, asking the listener what else she wishes to hear.