Shloka 15

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

Devanagari script

शुक्रोत्सर्गावसाने तु नृपतिर्भार्यया सह जगाम दिव्यया गत्या ब्रह्मलोकं तपोधन 46.14 तदम्बरात् प्रचलितमभ्रवर्णं शुक्रं समाना नलिनी वपुष्मती चित्रा विशाला हरितालिनी च सप्तर्षिपत्न्यो ददृशुर्यथेच्छया

Transliteration

śukrotsargāvasāne tu nṛpatirbhāryayā saha jagāma divyayā gatyā brahmalokaṃ tapodhana 46.14 tadambarāt pracalitamabhravarṇaṃ śukraṃ samānā nalinī vapuṣmatī citrā viśālā haritālinī ca saptarṣipatnyo dadṛśuryathecchayā

Translation

ഹേ തപോധന! ശുക്രോത്സർഗം അവസാനിച്ചതോടെ രാജാവ് ഭാര്യയോടുകൂടെ ദിവ്യഗതിയിൽ ബ്രഹ്മലോകത്തിലേക്ക് പോയി. തുടർന്ന് ആകാശത്തിൽ നിന്ന് ചലിച്ച, മേഘവർണ്ണമായ ശുക്രത്തെ സപ്തർഷികളുടെ ഭാര്യമാർ—സമാനാ, നലിനീ, വപുഷ്മതീ, ചിത്രാ, വിശാലാ, ഹരിതാലിനീ—തങ്ങളുടെ ഇഷ്ടപ്രകാരം കണ്ടു.

Speakers

• Narrator addressing a sage with the epithet ‘tapo-dhana’ (and earlier ‘nārada’)
• indicating a sage-to-sage narration frame.

Primary Deities

• Brahmā (by realm: Brahmaloka)

Key Themes

• Aetiology of celestial figures (Saptarṣi-patnīs)
• Cosmic travel (divyā gati)
• Intersections of sexuality, cosmology, and lineage
• Mythic explanation through extraordinary causality

Verse Rasa (Emotional Flavour)

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

FAQs

Who are the ‘Saptarṣi-patnīs’ mentioned here?

They are the wives of the Seven Sages (Saptarṣis), a recurring cosmic group in Purāṇic literature. This passage uniquely foregrounds several named wives (Samānā, Nalinī, Vapuṣmatī, Citrā, Viśālā, Haritālinī) as witnesses to the cloud-colored śukra descending from the sky.

Why is Brahmaloka introduced immediately after the act?

Brahmaloka functions as a cosmological destination that elevates the episode from a merely royal/earthly event to a trans-world narrative. The king’s ‘divyā gati’ and arrival in Brahmā’s realm marks the act as having cosmic consequences, preparing for aetiological developments involving celestial beings.

Is there any geographic (tīrtha) data to extract from these verses?

Only cosmography: ‘Brahmaloka’ and the non-terrestrial ‘ambara.’ No terrestrial rivers, lakes, forests, or named tīrthas appear in the provided text, so this unit is better classified as cosmological-itihasa rather than tīrtha-māhātmya.