Shloka 30
Adhyaya 6 — Balarama’s Dilemma, Drunken Wanderings in Revata’s Grove, and the Slaying of the Suta
अध्यास्याती पदं ब्राह्मं तस्मिन् सूते निपातिते ।
निष्क्रान्तास्ते द्विजाः सर्वे वनात् कृष्णाजिनाम्बराः ॥
adhyāsyāti padaṃ brāhmaṃ tasmin sūte nipātite |
niṣkrāntāste dvijāḥ sarve vanāt kṛṣṇājināmbarāḥ ||
Apabila Sūta itu telah rebah (dipukul mati), dia (sang pertapa) akan mencapai keadaan Brahman (Brahman-state). Lalu semua yang dua kali lahir itu, berselimut kulit kijang hitam, berangkat masuk ke rimba.
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FAQs
The verse juxtaposes a worldly rupture (the Sūta’s ‘fall’) with the ascetic telos: attainment of the Brahman-state. Ethically, it signals that decisive breaks with adharma/entanglement can precipitate a turn toward renunciation, and that the twice-born are expected to respond to grave events with a re-centering on tapas and spiritual aims rather than continued social entanglement.
This is not primarily sarga (creation), pratisarga (re-creation), manvantara, vaṃśa (genealogies), or vaṃśānucarita (dynastic histories). It fits best as ancillary dharma/ācāra narrative material that supports Purāṇic instruction, loosely connected to dharma and the conduct of the twice-born rather than the core pañcalakṣaṇa categories.
‘Kṛṣṇājina’ (black antelope-skin) is an emblem of Vedic tapas and restraint—an outer sign of inner withdrawal. The ‘fall’ (nipātita) can be read symbolically as the collapse of the egoic or socially-defined identity (here represented by the Sūta figure), after which the seeker ‘ascends’ (adhyāsyāti) to Brahman. The collective departure of the dvijas indicates that realization is supported by saṅga with renunciant discipline and by moving from the village-order to the forest-order (from pravṛtti to nivṛtti).