Shloka 46

Origins of the Maruts — Across the Manvantaras

Devanagari script

चकार पद्मपत्राक्षी सम्यक् चातिथिपूजनम् पतिं शुश्रूषमाणा सा कृशा धमनिसंतता

Transliteration

cakāra padmapatrākṣī samyak cātithipūjanam patiṃ śuśrūṣamāṇā sā kṛśā dhamanisaṃtatā

Translation

นางผู้มีดวงตาดุจใบบัวได้ประกอบการบูชาแขกผู้มาเยือนอย่างถูกต้อง ครั้นปรนนิบัติสามีด้วยความภักดี นางก็ซูบผอม เส้นเอ็นและเส้นเลือดปรากฏเป็นแนวต่อเนื่อง

Speakers

• Narrator voice within the Adhyaya’s exemplum (a rishi/narrator recounting the conduct of a woman to the listening interlocutor in the Saromahatmiya frame)

Primary Deities

• Vishnu
• Shiva

Key Themes

• Atithi-dharma (hospitality)
• Pativratā-dharma (devotion to husband)
• Tapas through self-discipline
• Merit (puṇya) accrued by righteous conduct

Verse Rasa (Emotional Flavour)

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

FAQs

Why is hospitality (ātithipūjana) highlighted alongside service to the husband?

Purāṇic dharma often pairs household virtues: honoring guests sustains social-sacral order (yajña-like duty), while śuśrūṣā to the husband exemplifies pativratā ideals. Together they portray a complete gṛhastha ethic that can itself become a form of tapas.

Does “emaciated, veins visible” imply asceticism rather than ordinary household life?

Yes. The description signals intensified austerity—reduced food/sleep and sustained discipline—showing that tapas can be undertaken within household life, not only in formal renunciation.

How does this verse fit a Saromāhātmya (tirtha section) if no tirtha is named?

Tīrtha-māhātmyas frequently embed moral exempla to explain why a place grants results: the narrative demonstrates the kind of dharma/tapas that resonates with the tīrtha’s merit, even when the specific geography is mentioned elsewhere in the chapter.