Shloka 62

Origins of the Maruts — Across the Manvantaras

Devanagari script

ते त्वासन् मरुतो ब्रह्मंस्तमसे देवतागणाः ये ऽभवन् रैवते तांश्च शृणुष्व त्वं तपोधनः

Transliteration

te tvāsan maruto brahmaṃstamase devatāgaṇāḥ ye 'bhavan raivate tāṃśca śṛṇuṣva tvaṃ tapodhanaḥ

Translation

তারাই ছিলেন মরুতগণ, হে ব্রাহ্মণ—তামস (মন্বন্তর)-এর দেবগণ। আর রৈবত (মন্বন্তর)-এ যাঁরা উৎপন্ন হয়েছিলেন, তাঁদের কথাও শোনো, হে তপোধন।

Speakers

• Narrator to a sage addressed as ‘brahman’ and ‘tapodhana’.

Primary Deities

• Maruts
• Deva-gaṇas

Key Themes

• Manvantara-based classification
• Deity-host taxonomy (gaṇa lists)
• Transmission of cosmological knowledge to sages

Verse Rasa (Emotional Flavour)

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

FAQs

What do ‘Tāmasa’ and ‘Raivata’ signify here?

They are standard Purāṇic labels for specific manvantaras (cosmic administrative epochs) or their associated contexts. Deity-hosts (like Maruts) are often enumerated differently across manvantaras.

Why does the text address the listener as ‘tapodhana’?

‘Tapodhana’ is a respectful epithet for an accomplished ascetic, indicating the teaching is being delivered within a sage-to-sage transmission setting typical of Purāṇic narration.

Is this verse listing different sets of Maruts?

Yes in intent: it distinguishes Marut/deva-host groupings associated with different epochs (e.g., Tāmasa vs. Raivata), preparing the listener for further enumeration or genealogy.