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 ||
ວາສຸເທວະ ກ່າວວ່າ: «ໂອ ມຸນີ, ຂໍໃຫ້ຜູ້ທີ່ຖືກຝູງງົວລ້ຽງໃຫຍ່ໃນປ່າ ເປັນຜູ້ປົກປ້ອງຂ້ອຍ. ມີພຣະຣາຊະບຸດອັນສະຫວ່າງໄສຍິ່ງຂອງພຣະຣາຊາ ສິບິກາ ຊື່ ໂກປະຕິ—ຖືກຊ່ວຍໄວ້ແລະຖືກລ້ຽງດູໃນຖິ່ນປ່າໂດຍງົວເອງ. ຖ້າທ່ານອະນຸຍາດ ໂອ ມຸນີ, ຂໍໃຫ້ຜູ້ນັ້ນເປັນຜູ້ຄຸ້ມຄອງຂ້ອຍ»។ (ຕໍ່ມາຂໍ້ຄວາມຍັງສືບຕໍ່:) «ແລະບຸດຂອງ ປຣະຕັຣດະນະ ຊື່ ວັດສະ ມີກຳລັງຍິ່ງ…»
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.