Shloka 49

Origins of the Maruts — Across the Manvantaras

Devanagari script

ते चास्यै वरदा ब्रह्मन् जाताः सप्त सहर्षयाः व्रजध्वं तनयाः सप्त भविष्यन्ति न सशं यः

Transliteration

te cāsyai varadā brahman jātāḥ sapta saharṣayāḥ vrajadhvaṃ tanayāḥ sapta bhaviṣyanti na saśaṃ yaḥ

Translation

ஓ பிரம்மனே, அந்த ஏழு மகரிஷிகள் அவளுக்குப் வரமளிப்பவர்களாயினர். அவர்கள் கூறினர்—“இப்போது செல்லுங்கள்; உமக்கு/அவளுக்கு ஏழு புதல்வர்கள் பிறப்பர்; ஐயமில்லை.”

Speakers

• Narrator/primary speaker addressing a Brahmin interlocutor (contextually within a dialogue about the queen’s boon); the seven sages are the effective speakers through the quoted blessing.

Key Themes

• Tīrtha-phala (merit of sacred place)
• Ṛṣi-prasāda (grace of sages)
• Putra-prāpti (attainment of sons)
• Assurance/niścaya in blessings

Verse Rasa (Emotional Flavour)

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

FAQs

Who are the “seven sages” (sapta maharṣayaḥ) intended here?

The verse itself does not name them; it simply states that seven great seers collectively function as boon-givers. In Purāṇic usage, “saptaṛṣi” can be a conventional group-title, but identification must be taken from the surrounding chapter’s narrative (names, lineage, or the specific tīrtha episode).

What is the function of the imperative “vrajadhvam” in a boon-context?

It marks the completion of the sages’ audience: after granting the boon, they dismiss the recipients—signaling that the blessing is irrevocably set in motion and the petitioners may return to their life/kingdom.

Is this verse primarily theological or geographical?

Its immediate content is a phala-śruti style boon (progeny through ṛṣi-grace). In the Vāmana Purāṇa’s geography-heavy sections, such boons typically validate the efficacy of a place (tīrtha) even when the place-name is not repeated in every verse.