Shloka 12

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

Devanagari script

तस्याम्बरे नारद पार्थिवस्य जाता रजोगा महिषी तु गच्छतः स दिव्ययोगात् प्रतिसंस्थितो ऽम्बरे भार्यासहायो दिवसानि पञ्च

Transliteration

tasyāmbare nārada pārthivasya jātā rajogā mahiṣī tu gacchataḥ sa divyayogāt pratisaṃsthito 'mbare bhāryāsahāyo divasāni pañca

Translation

Wahai Nārada, ketika raja itu bergerak di angkasa, permaisuri utamanya mengalami haid. Dengan daya yoga ilahi, ia tetap bertahan di tengah udara bersama istrinya selama lima hari.

Speakers

• Narrator (likely Pulastya or another sage-narrator) addressing Nārada (vocative ‘nārada’).

Key Themes

• Royal narrative (pārthiva-carita)
• Supernatural yogic power (divya-yoga)
• Ritual/biological timing (rajas, fertility context)
• Aerial/otherworldly setting (ambara)

Verse Rasa (Emotional Flavour)

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

FAQs

Why is the queen’s ‘rajogā’ (menses) mentioned in a Purāṇic narrative?

In Purāṇic and Dharmaśāstra-inflected storytelling, the onset of rajas marks a biologically and ritually significant window connected with conception and lineage. Here it signals that the episode is moving toward a fertility/progeny event and frames the king’s subsequent actions.

What does ‘divya-yoga’ imply—ascetic yoga or divine intervention?

The compound can cover both: a yogic siddhi (extraordinary capability) and/or a divinely enabled power. The verse emphasizes that remaining suspended in the sky for five days is not ordinary travel but a supernormal state.

Is there any tīrtha or geographic identification here?

Not in this śloka. The setting is deliberately non-terrestrial (‘ambara’), and the geographic specificity appears later (if at all) when consequences of the event are described.