Shloka 51

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

Devanagari script

स चापि राजर्षिरगात् सभार्यो नगरं निरम् ततो बहुतिथे काले सा राज्ञो महिषी प्रिया

Transliteration

sa cāpi rājarṣiragāt sabhāryo nagaraṃ niram tato bahutithe kāle sā rājño mahiṣī priyā

Translation

That royal sage too went, together with his wife, to his own city. Then, after a considerable time had passed, that beloved chief queen of the king (…).[The verse is syntactically incomplete here and likely continues in the next śloka with the result—e.g., conception/birth.]

Speakers

• Narrator describing the king (rājarṣi) and his queen after receiving the sages’ boon.

Key Themes

• Fruition of boon over time
• Ideal of rājarṣi (dhārmic kingship)
• Narrative transition from sacred encounter to household/royal life

Verse Rasa (Emotional Flavour)

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

FAQs

What does ‘rājarṣi’ imply about the king in Purāṇic narrative?

‘Rājarṣi’ denotes a ruler whose governance is aligned with ṛṣi-like restraint, dharma, and spiritual merit. In tīrtha narratives, it underscores that the beneficiary is not merely powerful but also ethically qualified to receive sacred boons.

Why does the text emphasize ‘after a long time’ (bahutithe kāle)?

It highlights the Purāṇic motif that boons may ripen in due course rather than immediately, reinforcing patience, faith in ṛṣi-vākya (the sages’ word), and the orderly unfolding of karmic fruition.

Is any specific sacred geography identifiable from this verse alone?

No. This verse contains only generic spatial language (‘city’). Any precise tīrtha, river, or region must be recovered from adjacent verses in Adhyāya 46 (the broader Saro-māhātmya setting).