Shloka 55

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

Devanagari script

साम्भसा सुखशीतेन संसिक्ता सप्तधाभवत् ते ऽजायन्ताथ मरुत उत्तमस्यान्तरे मनोः

Transliteration

sāmbhasā sukhaśītena saṃsiktā saptadhābhavat te 'jāyantātha maruta uttamasyāntare manoḥ

Translation

सुखशीतेन अम्भसा संसिक्तः स पिण्डः सप्तधा अभवत्; तस्मात् उत्तममन्वन्तरे मनोः मरुतः अजायन्त।

Speakers

• Narrator/teacher voice (traditional Purāṇic narrator) continuing a cosmological catalogue to the listening sage/audience (specific interlocutors not explicit in the given excerpt).

Primary Deities

• Maruts

Key Themes

• Manvantara chronology
• Origin of deity-classes (Maruts)
• Cosmic order and periodicity

Verse Rasa (Emotional Flavour)

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

FAQs

Who are the Maruts in Purāṇic cosmology, and why are they listed by Manvantara?

The Maruts are a deity-class associated with wind, storm, and atmospheric power. Purāṇas often enumerate different groups of gods (including Maruts) for each Manvantara to express cyclical time: each Manu’s era has its own Indra, gods, sages, and attendant deity-groups.

What does “became sevenfold” (saptadhābhavat) imply here?

It signals a cosmogonic multiplication—one substance or offering, when ritually or divinely transformed (here by sprinkling with cool water), differentiates into seven units or forms, from which a septenary group (or a group described as sevenfold) arises. The verse emphasizes transformation through a purificatory/ritual act.

Is any sacred geography implied in this verse?

No named tīrtha, river, or region appears in the wording provided. The focus is temporal-geographical in a cosmic sense (the ‘interval’ of Uttama Manu), not terrestrial pilgrimage geography.