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 ||
“یہ میرا ہے/میرے ہی طرف کا ہے” یہ سوچ کر وہ فوراً جلدی میں اٹھ کھڑے ہوئے؛ اور سوت وंश سے تعلق رکھنے والے اس ایک کے سوا، سب نے ہلधर (بلرام) کی پوجا کی۔
{ "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.