Shloka 59
Adhyaya 75 — The Fall and Restoration of Revatī Nakṣatra and the Birth of Raivata Manu
कन्योवाच ऋतवाक् स मुनिस्तात किमेवं तप्तवांस्तपः ।
न त्वया मम तातेन ब्रह्मबन्धोः सुतास्मि किम् ॥
kanyovāca ṛtavāk sa munis tāta kimevaṃ taptavāṃs tapaḥ | na tvayā mama tātena brahmabandhoḥ sutāsmi kim ||
ಕನ್ಯೆ ಹೇಳಿದಳು—ತಂದೆಯೇ, ಆ ಋತವಾಕ್ ಮುನಿ ಏಕೆ ಇಷ್ಟು ಘೋರ ತಪಸ್ಸು ಮಾಡುತ್ತಾನೆ? ನಾನು ‘ಬ್ರಹ್ಮಬಂಧು’ (ಜನ್ಮಮಾತ್ರ ಬ್ರಾಹ್ಮಣ)ನ ಮಗಳು ಎಂದು ನನ್ನ ತಂದೆ ಅವನಿಗೆ ತಿಳಿಸಿಲ್ಲವೇ?
FAQs
The verse contrasts inherited social labels with the real efficacy of tapas. Even if someone is disparaged as a ‘brahma-bandhu’, the narrative is moving toward the point that spiritual power and divine arrangement can override merely social judgments.
Primarily Manvantara and Vaṃśānucarita (dynastic/genealogical account): it introduces circumstances leading to the birth of a Manu (Raivata) and thus belongs to the Purāṇic concern with ages and lineages.
The maiden’s doubt becomes a device to reveal tapas as a force that can ‘reorder’ even cosmic markers (stars/asterisms later in the passage), symbolizing inner realization reshaping outer fate.