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Shloka 51

यक्ष उवाच कि क्षत्रियाणां देवत्वं कश्न धर्म: सतामिव । कश्नैषां मानुषो भाव: किमेषामसतामिव,यक्षने पूछा-.क्षत्रियोंमें देवत्व क्या है? उनमें सत्पुरुषोंका-सा धर्म क्या है? उनका मनुष्यभाव क्या है? और उनमें असत्पुरुषोंका-सा आचरण क्या है?

yakṣa uvāca: kiṁ kṣatriyāṇāṁ devatvaṁ kaś ca dharmaḥ satām iva | ka eṣāṁ mānuṣo bhāvaḥ kim eṣām asatām iva ||

The Yakṣa said: “What, in a kṣatriya, is the quality that makes him ‘godlike’? What is the dharma in him that resembles the conduct of the virtuous? What in him is simply human? And what in him resembles the ways of the wicked?”

यक्षःthe Yaksha
यक्षः:
Karta
TypeNoun
Rootयक्ष
FormMasculine, Nominative, Singular
उवाचsaid
उवाच:
TypeVerb
Rootवच्
FormPerfect, Third, Singular, Parasmaipada
किम्what?
किम्:
TypePronoun
Rootकिम्
FormNeuter, Nominative, Singular
क्षत्रियाणाम्of (the) Kshatriyas
क्षत्रियाणाम्:
TypeNoun
Rootक्षत्रिय
FormMasculine, Genitive, Plural
देवत्वम्divinity, godhood
देवत्वम्:
TypeNoun
Rootदेवत्व
FormNeuter, Nominative, Singular
कःwhich?/what?
कः:
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
धर्मःdharma, duty, conduct
धर्मः:
TypeNoun
Rootधर्म
FormMasculine, Nominative, Singular
सताम्of the good/virtuous (people)
सताम्:
TypeAdjective
Rootसत्
FormMasculine/Neuter, Genitive, Plural
इवlike, as
इव:
TypeIndeclinable
Rootइव
कःwhich?/what?
कः:
TypePronoun
Rootकिम्
FormMasculine, Nominative, Singular
एषाम्of these (Kshatriyas)
एषाम्:
TypePronoun
Rootइदम्
FormMasculine/Neuter, Genitive, Plural
मानुषःhuman
मानुषः:
TypeAdjective
Rootमानुष
FormMasculine, Nominative, Singular
भावःnature, disposition, state
भावः:
TypeNoun
Rootभाव
FormMasculine, Nominative, Singular
किम्what?
किम्:
TypePronoun
Rootकिम्
FormNeuter, Nominative, Singular
एषाम्of these (Kshatriyas)
एषाम्:
TypePronoun
Rootइदम्
FormMasculine/Neuter, Genitive, Plural
असताम्of the bad/wicked (people)
असताम्:
TypeAdjective
Rootअसत्
FormMasculine/Neuter, Genitive, Plural
इवlike, as
इव:
TypeIndeclinable
Rootइव

यक्ष उवाच

यक्ष (Yakṣa)
क्षत्रिय (Kṣatriya)

Educational Q&A

The verse frames a moral analysis of kṣatriya character by separating four layers: the ‘godlike’ excellence, the virtue aligned with the good, the ordinary human element, and the tendency that mirrors the wicked—inviting discernment about true righteous leadership.

In the Yakṣa–Yudhiṣṭhira dialogue of the Vana Parva, the Yakṣa tests the responder through probing questions. Here he asks for a nuanced definition of a kṣatriya’s nature and conduct across virtuous, human, and unvirtuous dimensions.