Shloka 13
Adhyaya 6 — Balarama’s Dilemma, Drunken Wanderings in Revata’s Grove, and the Slaying of the Suta
पनसाञ् लाकुचान् मोचान् नीपांश्चातिमनोहरान् ।
पारावतांश्च कङ्कोलान् नलिनानाम्लवेतसान् ॥
panasān lakucān mocān nīpāṃś cātimanoharān /
pārāvatāṃś ca kaṅkolān nalinān āmlavetasān //
पनसवृक्षाः लकुचवृक्षाः कदलीवनानि च, अतिमनोहराः नीपवृक्षाश्च; तथा पारावतवृक्षाः कङ्कोलवृक्षाः, पद्मानि च आम्लवेतसश्चेति।
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FAQs
The verse functions primarily as a descriptive catalogue: it evokes an ordered, life-sustaining world where nature’s diversity supports dharmic life (hospitality, ritual offerings, and livelihood). The ethical undertone is reverence for a well-maintained, fertile landscape as a sign of harmony (ṛta) rather than a direct injunction.
This is best grouped under ancillary cosmological/geographical description that supports ‘Manvantara’/‘Vaṃśānucarita’ style narration in Purāṇas, though it is not itself a manvantara account or genealogy. It functions as ‘sthāna/varṇana’ (topographical-natural description) commonly embedded alongside the five-lakṣaṇa materials.
As symbolism, the enumerated fruiting trees and lotuses can be read as markers of completeness and auspiciousness: fruit (phala) suggests karmic fruition and prosperity; lotus (nalina) suggests purity and spiritual unfolding amid worldly waters. However, the primary intent remains literal scenic abundance rather than a coded theological message.