Shloka 67

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

Devanagari script

अपारयन्ती तद्दुःखं प्रज्वाल्याग्निं विवेश ह ते चापश्यन्त ऋषयस्तच्चित्ता भावितास्तथा

Transliteration

apārayantī tadduḥkhaṃ prajvālyāgniṃ viveśa ha te cāpaśyanta ṛṣayastaccittā bhāvitāstathā

Translation

ସେ ଦୁଃଖ ସହିପାରିନଥିବାରୁ ଅଗ୍ନି ପ୍ରଜ୍ୱଳିତ କରି ତାହାରେ ପ୍ରବେଶ କଲା; ଋଷିମାନେ ମଧ୍ୟ ତାହା ଦେଖି, ସେଇ ଘଟଣାରେ ମନ ଗଭୀରଭାବେ ଆବିଷ୍ଟ ହେଲା।

Speakers

• Narratorial voice (Purāṇic narrator) describing events to the listening interlocutor(s) of the chapter (not specified in prompt).

Key Themes

• Grief and self-immolation
• Sages as witnesses
• Karmic/etiological setup for a later sacred outcome

Verse Rasa (Emotional Flavour)

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

FAQs

What is the narrative function of the woman ‘entering fire’ in a Purāṇic tīrtha-context?

Such episodes often serve as an etiological hinge: an extreme act (agni-praveśa) triggers divine response, a boon, or the manifestation/renown of a place. Even when the geography is not named in the single verse, the chapter typically uses the event to explain why a locality becomes sacred or gains a specific merit (phala).

Does this verse imply ‘satī’ (widow self-immolation)?

The verse only states that she could not bear sorrow and entered a fire she kindled; it does not explicitly mention widowhood, a husband’s death, or the technical term satī. Identification depends on surrounding verses (who she is, what sorrow, and the social setting).

Why are the sages’ minds emphasized (tac-cittā bhāvitāḥ)?

Purāṇas frequently mark sages as authoritative witnesses. Their being ‘moved/absorbed’ signals the moral gravity of the event and prepares for a consequential intervention (divine or cosmic) that the sages will recognize and narrate.