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Shloka 12

Kurukṣetra-anudarśanam — Rāma-hradāḥ and the Question of Kṣatra Continuity (शान्ति पर्व, अध्याय ४८)

महात्मना भगवता रामेण यदुपुड्भव । कथमुत्सादितं क्षत्र॑ं कथं वृद्धिमुपागतम्‌,यदुपुड़व! महात्मा भगवान्‌ परशुरामने क्षत्रियोंका संहार किसलिये किया और उसके बाद इस जातिकी वृद्धि कैसे हुई?

yudhiṣṭhira uvāca |

mahātmanā bhagavatā rāmeṇa yadu-puṅgava |

katham utsāditaṃ kṣatraṃ kathaṃ vṛddhim upāgatam ||

قال يودهيشثيرا: «يا أكرمَ اليادويّين، كيف أُبيدت سطوةُ طبقةِ المحاربين (قوةُ الكشاتريا) على يدِ راما العظيم ذي الطبيعة الإلهية، باراشوراما؟ وبعد ذلك الخراب، كيف عادت تلك السلالةُ الكشاتريةُ نفسها إلى النموّ والازدهار؟»

महात्मनाby the great-souled one
महात्मना:
Karana
TypeAdjective
Rootमहात्मन्
FormMasculine, Instrumental, Singular
भगवताby the blessed/lordly one
भगवता:
Karana
TypeAdjective
Rootभगवत्
FormMasculine, Instrumental, Singular
रामेणby Rama (Paraśurāma)
रामेण:
Karana
TypeNoun
Rootराम
FormMasculine, Instrumental, Singular
यदुपुड्भवO descendant of the Yadu line
यदुपुड्भव:
TypeNoun
Rootयदुपुड्भव
FormMasculine, Vocative, Singular
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
उत्सादितम्destroyed/annihilated
उत्सादितम्:
TypeVerb
Rootउत्-√सद्
FormNeuter, Nominative/Accusative, Singular, Past passive participle (क्त)
क्षत्रम्the Kshatriya order/warrior class
क्षत्रम्:
Karma
TypeNoun
Rootक्षत्र
FormNeuter, Nominative/Accusative, Singular
कथम्how?
कथम्:
TypeIndeclinable
Rootकथम्
वृद्धिम्increase, growth
वृद्धिम्:
Karma
TypeNoun
Rootवृद्धि
FormFeminine, Accusative, Singular
उपागतम्attained/reached
उपागतम्:
TypeVerb
Rootउप-√गम्
FormNeuter, Nominative/Accusative, Singular, Past active participle (क्तवत्/क्त in sense of gone-to; here treated as past participial adjective)
यदुपुड्भवO descendant of the Yadu line
यदुपुड्भव:
TypeNoun
Rootयदुपुड्भव
FormMasculine, Vocative, Singular

युधिछिर उवाच

Y
Yudhiṣṭhira
R
Rāma (Paraśurāma / Rāma Bhārgava)
Y
Yadu lineage (Yadus)
K
Kṣatriyas (warrior/royal order)

Educational Q&A

The verse frames an ethical-historical problem: when royal power becomes corrupt or oppressive, even a divinely empowered agent may punish it severely; yet social order cannot remain void, so legitimate kṣatriya authority must be restored. It invites reflection on proportionality of punishment, the limits of violence, and the necessity of re-establishing dharma after upheaval.

Yudhiṣṭhira addresses a leading Yādava and asks for an account of Paraśurāma’s destruction of the kṣatriyas—how it occurred and why—and then asks how the kṣatriya order, after being devastated, later increased again.