Shloka 70

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

Devanagari script

रैवतस्यान्तरे जाता मरुतो ऽमी तपोधन शृणुष्व कीर्तयिष्यामि चाक्षुषस्यान्तरे मनोः

Transliteration

raivatasyāntare jātā maruto 'mī tapodhana śṛṇuṣva kīrtayiṣyāmi cākṣuṣasyāntare manoḥ

Translation

โอผู้เป็นขุมทรัพย์แห่งตบะ จงฟังเถิด—หมู่มรุตเหล่านี้บังเกิดในมันวันตระของไรเวตะ บัดนี้เราจักกล่าวเหตุการณ์ในมันวันตระของจักษุษมานุ

Speakers

• Not specified in the excerpt; a narrator-sage addressing an ascetic interlocutor (vocative: tapodhana).

Primary Deities

• Maruts

Key Themes

• Manvantara chronology
• Genealogical/cosmic framing
• Transition to a new narrative cycle

Verse Rasa (Emotional Flavour)

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

FAQs

Why are Raivata and Cākṣuṣa mentioned together here?

The verse functions as a narrative hinge: it closes a note about the Maruts’ birth in Raivata’s Manvantara and signals a shift to events situated in the Cākṣuṣa Manvantara, a common Purāṇic technique for organizing mythic history by cosmic epochs.

Who are the Maruts in Purāṇic cosmology?

The Maruts are a collective of storm and wind deities, frequently attendants of Indra and emblematic of atmospheric power. Their ‘birth’ is often narrated differently across Manvantaras, reflecting cyclical re-manifestation of divine groups.

Does this verse contain a tirtha or geographical marker?

No. It is primarily chronological and genealogical; the geographical anchoring appears in the subsequent verses (e.g., Sarasvatī-related tīrthas).