Shloka 31

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

Devanagari script

तस्यां स्नातुं समायाताः सर्व एव सहोदराः सापि स्नातुं सुचार्वङ्गी त्ववतीर्णा महानदीम्

Transliteration

tasyāṃ snātuṃ samāyātāḥ sarva eva sahodarāḥ sāpi snātuṃ sucārvaṅgī tvavatīrṇā mahānadīm

Translation

Semua saudara kandung datang bersama untuk mandi. Ia pun—beranggota tubuh elok—turun ke sungai besar itu untuk mandi.

Speakers

• Narrator to Muni (addressed as ‘mune’ in the surrounding passage; likely a sage-listener frame)

Key Themes

• Tirtha Yatra
• Snāna (ritual bathing)
• Purificatory waters
• Narrative setup for a moral/ritual consequence

Verse Rasa (Emotional Flavour)

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

FAQs

Why does the verse emphasize collective bathing by ‘all the brothers’ and ‘she also’ separately?

The phrasing sets up a contrast between the group (the brothers) and the woman’s separate entry, preparing the narrative for a distinct consequence that follows from her contact with the water—typical of Purāṇic tīrtha-episodes where a single act triggers a supernatural or karmic event.

Is ‘snāna’ here merely physical bathing or a ritual act?

In Purāṇic tīrtha contexts, snāna generally implies ritual immersion with religious intent (śauca/purification), not only washing. The narrative often uses snāna as the hinge for merit (puṇya) or for extraordinary occurrences in sacred waters.

What can be inferred about the geography from ‘mahānadī’ without a proper name?

‘Mahānadī’ functions as a descriptive hydronym (‘great river’). In the Vāmana Purāṇa’s geographical style, such descriptors sometimes precede later specification, or the river is understood from the broader chapter’s tīrtha setting; however, from this verse alone, only an unnamed major river can be securely tagged.