Shloka 12

Origins of the Maruts — Across the Manvantaras

Devanagari script

तस्याम्बरे नारद पार्थिवस्य जाता रजोगा महिषी तु गच्छतः स दिव्ययोगात् प्रतिसंस्थितो ऽम्बरे भार्यासहायो दिवसानि पञ्च

Transliteration

tasyāmbare nārada pārthivasya jātā rajogā mahiṣī tu gacchataḥ sa divyayogāt pratisaṃsthito 'mbare bhāryāsahāyo divasāni pañca

Translation

ఓ నారదా, ఆ రాజు ఆకాశంలో ప్రయాణిస్తున్నప్పుడు అతని ప్రధాన మహిషికి రజోదర్శనం ప్రారంభమైంది. దివ్యయోగశక్తిచేత అతడు భార్యతో కలిసి ఐదు రోజులు అంతరిక్షంలోనే స్థిరంగా నిలిచాడు।

Speakers

• Narrator (likely Pulastya or another sage-narrator) addressing Nārada (vocative ‘nārada’).

Key Themes

• Royal narrative (pārthiva-carita)
• Supernatural yogic power (divya-yoga)
• Ritual/biological timing (rajas, fertility context)
• Aerial/otherworldly setting (ambara)

Verse Rasa (Emotional Flavour)

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

FAQs

Why is the queen’s ‘rajogā’ (menses) mentioned in a Purāṇic narrative?

In Purāṇic and Dharmaśāstra-inflected storytelling, the onset of rajas marks a biologically and ritually significant window connected with conception and lineage. Here it signals that the episode is moving toward a fertility/progeny event and frames the king’s subsequent actions.

What does ‘divya-yoga’ imply—ascetic yoga or divine intervention?

The compound can cover both: a yogic siddhi (extraordinary capability) and/or a divinely enabled power. The verse emphasizes that remaining suspended in the sky for five days is not ordinary travel but a supernormal state.

Is there any tīrtha or geographic identification here?

Not in this śloka. The setting is deliberately non-terrestrial (‘ambara’), and the geographic specificity appears later (if at all) when consequences of the event are described.