Shloka 44

Origins of the Maruts — Origins of the Maruts Across the Manvantaras (Pulastya–Narada Dialogue)

Devanagari script

स पुत्रार्थो तपस्तेपे नदीं मन्दाकिनीमनु तस्य भार्या च सुश्रोणी देवाचार्यासुता शुभा

Transliteration

sa putrārtho tapastepe nadīṃ mandākinīmanu tasya bhāryā ca suśroṇī devācāryāsutā śubhā

Translation

Desiring a son, he performed austerities along the river Mandākinī. His wife was Suśroṇī, an auspicious woman, the daughter of the preceptor of the gods.

Speakers

• Narratorial voice within the Purāṇic dialogue (speaker not specified in the excerpt) continuing the lineage-and-tīrtha account.

Primary Deities

• Bṛhaspati (implied as Deva-ācārya)

Key Themes

• Putrakāmeṣṭi motive (desire for a son)
• Tapas on riverbanks
• Tīrtha as a generator of progeny/merit
• Brahmanical/Deva-lineage affiliation

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "karuna", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

What does ‘nadīṃ Mandākinīm anu’ indicate about the ritual setting?

It locates the austerities specifically on/along the Mandākinī’s course—typical of Purāṇic tīrtha-practice where river proximity intensifies tapas and vow-observance.

Who is the ‘deva-ācārya’ whose daughter is Suśroṇī?

In standard Purāṇic usage, ‘deva-ācārya’ refers to Bṛhaspati, the guru of the devas. The verse thus frames the wife as coming from a prestigious, dharmic lineage.

Why is the desire for a son highlighted in a geography-focused section?

Tīrtha-māhātmya narratives often demonstrate concrete fruits (phala) of sacred places—progeny, health, liberation—thereby motivating pilgrimage and observance at the named site (here, Mandākinī).