Shloka 79
Rāma–Jāmadagnya-janma-kāraṇa and Kṣatra-kṣaya
Paraśurāma’s origins and the depletion/restoration of kṣatriya lineages
वने संवर्धितो गोभि: सो5भिरक्षतु मां मुने । राजा शिबिका एक महातेजस्वी पुत्र बचा हुआ है
vane saṃvardhito gobhiḥ so ’bhirakṣatu māṃ mune | rājā śibikā eka mahātejasvī putraḥ bacā huā hai, jisakā nāma hai gopati | use vanam̐eṃ gāvoṃne pāla-poṣakara baṛā kiyā hai | mune! āp kī ājñā ho to vahī merī rakṣā kare || pratardanasya putras tu vatso nāma mahābalaḥ ||
Vāsudeva sprach: „O Weiser, möge mich jener beschützen, der im Wald von den Kühen aufgezogen wurde. Es gibt einen überaus strahlenden Sohn des Königs Śibikā namens Gopati — gerettet und in der Wildnis großgezogen, von den Kühen selbst genährt. Wenn du es erlaubst, o muni, so sei eben er mein Beschützer.“ (Dann fährt der Text fort:) „Und Pratardanas Sohn, Vatsa genannt, war von großer Kraft …“
वासुदेव उवाच
Educational Q&A
The passage highlights the ethical ideal that protection (rakṣā) should be entrusted to one proven by nurture, character, and circumstance—not merely by status. The image of being ‘reared by cows in the forest’ evokes purity, non-violence, and pastoral dharma, suggesting a protector shaped by simple, sustaining virtues.
Vāsudeva addresses a sage and proposes a specific guardian for himself: Gopati, the radiant son of King Śibikā, who was saved and raised in the forest by cows. The text then transitions to mention another figure—Vatsa, the powerful son of Pratardana—indicating a continuing list or discussion of notable persons and their capacities.