Shloka 6
Adhyaya 6 — Balarama’s Dilemma, Drunken Wanderings in Revata’s Grove, and the Slaying of the Suta
गत्वा द्वारवतीं रामो हृष्टपुष्टजनाकुलाम् ।
श्वो गन्तव्येषु तीर्थेषु पपौ पानं हलायुधः ॥
gatvā dvāravatīṃ rāmo hṛṣṭapuṣṭajanākulām / śvo gantavyeṣu tīrtheṣu papau pānaṃ halāyudhaḥ
Đến Dvāravatī, nơi đông đúc những người vui tươi và sung túc, Rāma—Halāyudha (Balarāma)—uống một thứ rượu gây say, vì ngày hôm sau họ sẽ lên đường đến các bến thánh (tīrtha).
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FAQs
The verse juxtaposes worldly enjoyment (pāna) with dharmic movement toward tīrthas. In Purāṇic ethics this often signals that even heroic figures remain embedded in social customs; the narrative may later contrast restraint and indulgence, or show how intention (next-day pilgrimage) frames conduct.
Primarily Itihāsa/Ākhyāna (narrative episode) within the Purāṇic framework; it is not directly Sarga/Pratisarga/Manvantara/Vaṃśa/Vaṃśānucarita data, though it can indirectly support Vaṃśānucarita by situating Yādava-associated sacred geography and personas.
Halāyudha (plough-bearing) can symbolize the stabilizing, cultivating force that ‘prepares the field’ before entering tīrtha-space; the transition from city abundance (hṛṣṭa-puṣṭa-jana) to pilgrimage suggests an inner movement from social plenitude to sanctified liminality. The ‘tomorrow’ (śvaḥ) highlights deferred sacred intention—an often-noted motif where the mind oscillates between immediate pleasure and impending dharmic duty.