Shloka 59
Adhyaya 75 — The Fall and Restoration of Revatī Nakṣatra and the Birth of Raivata Manu
कन्योवाच ऋतवाक् स मुनिस्तात किमेवं तप्तवांस्तपः ।
न त्वया मम तातेन ब्रह्मबन्धोः सुतास्मि किम् ॥
kanyovāca ṛtavāk sa munis tāta kimevaṃ taptavāṃs tapaḥ | na tvayā mama tātena brahmabandhoḥ sutāsmi kim ||
หญิงสาวกล่าวว่า “ท่านพ่อ เหตุใดฤๅษีฤตวากจึงบำเพ็ญตบะอย่างรุนแรงนัก? บิดาของข้ามิได้บอกเขาหรือว่า ข้าเป็นธิดาของ ‘พรหมพันธุ’ คือพราหมณ์เพียงโดยกำเนิดเท่านั้น?”
FAQs
The verse contrasts inherited social labels with the real efficacy of tapas. Even if someone is disparaged as a ‘brahma-bandhu’, the narrative is moving toward the point that spiritual power and divine arrangement can override merely social judgments.
Primarily Manvantara and Vaṃśānucarita (dynastic/genealogical account): it introduces circumstances leading to the birth of a Manu (Raivata) and thus belongs to the Purāṇic concern with ages and lineages.
The maiden’s doubt becomes a device to reveal tapas as a force that can ‘reorder’ even cosmic markers (stars/asterisms later in the passage), symbolizing inner realization reshaping outer fate.