Shloka 39

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

Devanagari script

स्तान्यार्थिनो वै रुरुदुराथाभ्यागात् पितामहः मा रुदध्वमितीत्याह मरुतो नाम पुत्रकाः

Transliteration

stānyārthino vai rurudurāthābhyāgāt pitāmahaḥ mā rudadhvamitītyāha maruto nāma putrakāḥ

Translation

দুধ বিচাৰি তেওঁলোকে সঁচাকৈ কান্দিবলৈ ধৰিলে। তেতিয়া পিতামহ (ব্ৰহ্মা) ওচৰলৈ আহি ক’লে—“কান্দিবা নালাগে।” সেইবাবে সেই শিশুসকল ‘মৰুত’ নামে পৰিচিত হ’ল।

Speakers

• Pitāmaha (Brahmā) addresses the infants (later named Maruts).

Primary Deities

• Brahmā (Pitāmaha)

Key Themes

• Etymological naming (nirukti-style)
• Origin of the Maruts
• Divine compassion/providence
• Tīrtha-etiology

Verse Rasa (Emotional Flavour)

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

FAQs

Is the derivation of ‘Marut’ from ‘mā rud-’ linguistically strict or Purāṇic wordplay?

It is a Purāṇic nirukti (folk-etymology): ‘mā rud-’ (“do not cry”) is used as a narrative device to explain the name ‘Marut’. It is meaningful within the text’s mythic logic even if not a strict historical derivation.

What does Brahmā’s appearance signify in a tīrtha-legend?

A creator-deity’s intervention elevates a local event into cosmic significance: the site becomes linked to the origin/naming of a divine class (Maruts), strengthening the tīrtha’s prestige.

How does this verse connect geography and theology in the Vāmana Purāṇa style?

A specific water-site (Puravāpī) is not merely scenery; it becomes the stage for the emergence of a divine identity (Maruts). This is characteristic of the text’s method of sacralizing landscapes through origin-stories.