Shloka 44

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

Devanagari script

स पुत्रार्थो तपस्तेपे नदीं मन्दाकिनीमनु तस्य भार्या च सुश्रोणी देवाचार्यासुता शुभा

Transliteration

sa putrārtho tapastepe nadīṃ mandākinīmanu tasya bhāryā ca suśroṇī devācāryāsutā śubhā

Translation

ਪੁੱਤਰ ਦੀ ਪ੍ਰਾਪਤੀ ਦੀ ਇੱਛਾ ਨਾਲ ਉਸ ਨੇ ਮੰਦਾਕਿਨੀ ਨਦੀ ਦੇ ਕੰਢੇ ਤਪ ਕੀਤਾ। ਉਸ ਦੀ ਪਤਨੀ ਸੁਸ਼੍ਰੋਣੀ ਸੀ—ਸ਼ੁਭ, ਦੇਵਗੁਰੂ ਦੀ ਧੀ।

Speakers

• Narratorial voice within the Purāṇic dialogue (speaker not specified in the excerpt) continuing the lineage-and-tīrtha account.

Primary Deities

• Bṛhaspati (implied as Deva-ācārya)

Key Themes

• Putrakāmeṣṭi motive (desire for a son)
• Tapas on riverbanks
• Tīrtha as a generator of progeny/merit
• Brahmanical/Deva-lineage affiliation

Verse Rasa (Emotional Flavour)

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

FAQs

What does ‘nadīṃ Mandākinīm anu’ indicate about the ritual setting?

It locates the austerities specifically on/along the Mandākinī’s course—typical of Purāṇic tīrtha-practice where river proximity intensifies tapas and vow-observance.

Who is the ‘deva-ācārya’ whose daughter is Suśroṇī?

In standard Purāṇic usage, ‘deva-ācārya’ refers to Bṛhaspati, the guru of the devas. The verse thus frames the wife as coming from a prestigious, dharmic lineage.

Why is the desire for a son highlighted in a geography-focused section?

Tīrtha-māhātmya narratives often demonstrate concrete fruits (phala) of sacred places—progeny, health, liberation—thereby motivating pilgrimage and observance at the named site (here, Mandākinī).