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 ||
ครั้นคิดว่า “ผู้นี้เป็นของเรา/อยู่ฝ่ายเรา” พวกเขาก็รีบลุกขึ้นโดยฉับพลัน; และเว้นแต่ผู้หนึ่งผู้สืบสายสุตะแล้ว ทุกคนได้บูชาพระหละธระ (พระพลราม)
{ "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.