Shloka 66

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

Devanagari script

ततस्तां वारयामासुरृषयः सप्त मानसाः तस्यामासक्तचित्तास्तु सर्व एव तपोधनाः

Transliteration

tatastāṃ vārayāmāsurṛṣayaḥ sapta mānasāḥ tasyāmāsaktacittāstu sarva eva tapodhanāḥ

Translation

അപ്പോൾ മാനസന്മാരായ ഏഴ് ഋഷിമാർ അവളെ തടഞ്ഞു; തപോധനന്മാരായ ആ എല്ലാവരുടെയും മനസ്സ് അവളിൽ ആസക്തമായി.

Speakers

• Not specified in the provided excerpt (narrative voice).

Key Themes

• Sagely intervention and protection
• Power and peril of desire even among ascetics
• Tension between tapas and attachment (vairāgya vs āsakti)

Verse Rasa (Emotional Flavour)

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

FAQs

Who are the ‘seven Mānasas’ mentioned here?

The verse labels the seven ṛṣis as ‘Mānasas’, a group-epithet that can imply ‘mind-born’ or a specific narrative designation; without the surrounding verses, identification with a standard fixed list (e.g., Marīci, Atri, etc.) cannot be asserted with certainty.

Why would ascetics (tapo-dhanāḥ) become ‘āsakta-citta’ (attached) to her?

Purāṇic narratives often illustrate that tapas alone does not guarantee dispassion; the episode functions as a moral-psychological warning that latent desire can arise even in highly accomplished ascetics.

What is the dharmic significance of ‘vārayāmāsuḥ’ (they restrained her)?

Restraint here signals protective dharma: preventing a grief-driven self-destruction is portrayed as a righteous act, even while the verse simultaneously foreshadows the sages’ own inner conflict (attachment).