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 ||
Sinabi ng dalaga: “Ama, bakit nagsagawa ang pantas na si Ṛtavāk ng napakahigpit na pag-aayuno at pagtapa? Hindi ba siya nasabihan ng aking ama na ako’y anak na babae ng isang ‘brahma-bandhu’ (Brahmin sa kapanganakan lamang)?”
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.