Shloka 74

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

Devanagari script

गच्छ लब्धासि मूढे त्वं पापस्यास्य महत् फलम् विध्वंसयिष्यति हयो भवतीं यज्ञसंसदि

Transliteration

gaccha labdhāsi mūḍhe tvaṃ pāpasyāsya mahat phalam vidhvaṃsayiṣyati hayo bhavatīṃ yajñasaṃsadi

Translation

‘Go! O deluded one, you have obtained the great fruit of this sin. A horse will destroy you in the assembly of the sacrifice.’

Speakers

• Ṛṣi Maṅkaṇaka addressing the deluded woman (direct speech of the curse).

Primary Deities

• Agni (implied by yajña context)
• Sarasvatī (implied by the broader setting)

Key Themes

• Karmaphala (inevitable fruition of wrongdoing)
• Ritual space as a locus of fate (yajña-saṃsad)
• Curse as prophetic mechanism
• Purity/impurity tensions around yajña

Verse Rasa (Emotional Flavour)

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

FAQs

Why is the punishment specified as occurring in a yajña-saṃsad (sacrificial assembly)?

The yajña-saṃsad is the most ‘public’ and ritually charged space; locating the consequence there heightens the moral-ritual contrast: a transgression culminates in a dramatic, witnessed downfall within the very arena meant for order (ṛta/dharma).

What does ‘haya’ (horse) signify in Purāṇic curse language?

A horse can be a literal agent of death (trampling/goring) or a symbolic ritual animal tied to royal sacrifice. In either case, it connects the curse to sacrificial culture and to the disruptive inversion of ritual auspiciousness into calamity.

How should ‘mahat phalam’ be understood—reward or punishment?

Here it is explicitly the ‘fruit of sin’ (pāpasya), so ‘great fruit’ means a severe karmic consequence, not a positive reward. The phrase underscores proportionality: the act’s gravity yields a correspondingly weighty result.