Shloka 28
Adhyaya 6 — Balarama’s Dilemma, Drunken Wanderings in Revata’s Grove, and the Slaying of the Suta
मत्तोऽयमिति मन्वानाः समुत्तस्थुस्त्वरान्विताः ।
पूजयन्तो हलधरमृते तं सूतवंशजम् ॥
matto ’yam iti manvānāḥ samuttasthus tvarānvitāḥ |
pūjayanto haladharam ṛte taṃ sūtavaṃśajam ||
“हा माझा/माझ्या पक्षाचा आहे” असे मानून ते त्वरेने घाईघाईने उठून उभे राहिले; आणि सूतवंशात जन्मलेल्या त्या एकाला वगळून, सर्वांनी हलधर (बलराम) यांची पूजा केली।
{ "primaryRasa": "adbhuta", "secondaryRasa": "shanta", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }
FAQs
The verse highlights how quickly collective behavior forms around perceived affiliation (“he is mine/ours”), producing immediate acts of honor—yet it also marks an exception based on lineage. Ethically, it can be read as a caution: reverence and social response may be shaped as much by group-identity and social categorization as by intrinsic merit.
This is best classified under Vaṃśa/Anucarita (genealogical or episodic narrative material), rather than Sarga/Pratisarga/Manvantara/Vaṃśānucarita in the strict cosmological sense. It is a localized narrative moment indicating social-genealogical distinction (Sūta-vaṃśa) within an episode.
Haladhara (plough-bearer) can symbolize the ordering power that ‘furrows’ and disciplines the field of society and mind; the sudden rising and worship suggests instinctive submission to stabilizing authority. The lone non-participant (the Sūta-descended person) can symbolize the ‘outsider’ position—where social identity, duty, or prior commitments prevent participation in the dominant ritual gesture.