Shloka 36

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

Devanagari script

निवेदयामास तदा क्रतुध्वजसुतेषु वै तथाभ्येत्य महात्मानो योगिनो योगधारिणः

Transliteration

nivedayāmāsa tadā kratudhvajasuteṣu vai tathābhyetya mahātmāno yogino yogadhāriṇaḥ

Translation

निवेदयामास तदा क्रतुध्वजसुतेषु वै। तथाभ्येत्य महात्मानो योगिनो योगधारिणः॥

Speakers

• Narrator voice; fisherman reports to Kratudhvaja’s sons; yogins arrive (implied responders/investigators).

Key Themes

• Transmission of marvel to rulers/lineages
• Ascetic authority and interpretation
• Tīrtha-event prompting religious response

Verse Rasa (Emotional Flavour)

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

FAQs

Who is ‘Kratu-dhvaja’ in this passage?

From these verses alone, Kratudhvaja is a proper name anchoring a local lineage (‘his sons’). In Purāṇic tīrtha narratives, such figures are often regional rulers or ritual patrons to whom extraordinary occurrences are reported for adjudication, ritual response, or protection of the sacred site.

Why do yogins arrive immediately after the report?

Yogins function as authoritative interpreters of anomalies—able to discern curses, boons, past-life causes, or the presence of a tīrtha’s hidden power. Their arrival signals that the event is not merely economic (a catch) but religiously significant.

What does ‘yoga-dhāriṇaḥ’ add beyond simply saying ‘yoginaḥ’?

It intensifies the description: not just practitioners, but those who ‘bear’ or ‘uphold’ yoga—implying mastery, steadiness, and spiritual potency. This prepares the reader for a consequential diagnosis, instruction, or rite in the subsequent verses.