Shloka 1

Origins of the Maruts — Across the Manvantaras

Devanagari script

एवं पुरा स्वानपि सोदरान् स गर्भस्थितानुज्जरितुं भयार्तः बिभेद वज्रेण ततः स गोत्रभित् ख्यातो महर्षे भगवान् महेन्द्रः // वम्प्_45.42 इति श्रीवामनपुराणे पञ्चचत्वारिंशो ऽध्यायः नारद उवाच यदमी भवता प्रोक्ता मरुतो दितिजोत्तमाः तत् केन पूर्वमासन् वै मरुन्मार्गेण कथ्यताम्

Transliteration

evaṃ purā svānapi sodarān sa garbhasthitānujjarituṃ bhayārtaḥ bibheda vajreṇa tataḥ sa gotrabhit khyāto maharṣe bhagavān mahendraḥ // VamP_45.42 iti śrīvāmanapurāṇe pañcacatvāriṃśo 'dhyāyaḥ nārada uvāca yadamī bhavatā proktā maruto ditijottamāḥ tat kena pūrvamāsan vai marunmārgeṇa kathyatām

Translation

یوں قدیم زمانے میں خوف زدہ مہندر نے رحم میں موجود اپنے ہی سَہودر بھائیوں کو باہر نکالنے کے لیے وجر سے چیر ڈالا؛ تب، اے مہارشی، وہی بھگوان مہندر ‘گوتربِد’ (گوتَر/پہاڑ کو چیرنے والا) کے نام سے مشہور ہوا۔ (یہاں شری وامن پران کا پینتالیسواں باب ختم ہوا۔) نارَد نے کہا—جن مروتوں کو آپ نے دِتی کی بہترین اولاد کہا ہے، وہ پہلے کیا تھے؟ ‘مرون مارگ’ کے بیان سے سمجھائیے۔

Speakers

• Pulastya narrating to Nārada up to the colophon; then Nārada questioning Pulastya at the opening of Adhyaya 46

Primary Deities

• Indra (Mahendra/Gotrabhid)
• Maruts
• Diti
• Pulastya
• Nārada

Key Themes

• Etiology of divine epithets (Gotrabhid)
• Mythic causation for the Maruts’ affiliation with Indra
• Purāṇic chapter colophon structure
• Inquiry into prior existence (pūrvam āsan) and cosmological genealogy

Verse Rasa (Emotional Flavour)

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

FAQs

Why is Indra called ‘Gotrabhid’ here—does it refer to Vṛtra, mountains, or something else?

‘Gotrabhid’ literally means ‘breaker of gotra.’ In Vedic-Purāṇic idiom, gotra can denote a mountain/enclosure that ‘holds back’ waters or light; Indra’s thunderbolt cleaves such obstructions. Here the epithet is re-applied to his cleaving act with the vajra, extending the ‘breaker’ motif to this episode’s extraordinary splitting.

What does Nārada mean by asking what the Maruts ‘were previously’ (kena pūrvam āsan)?

He is requesting a deeper genealogy or prehistory—whether the Maruts had a prior form, vow, curse, or cosmic station before becoming Indra’s companions. This is a typical Purāṇic move: from immediate narrative to antecedent cause (pūrva-kāraṇa).

Is ‘marunmārga’ a geographical route or a narrative/ritual category?

In this context it functions primarily as a narrative rubric—‘tell it by the Marut-account/track.’ However, the Vāmana Purāṇa often blends myth with cosmography; later passages can use such terms to anchor divine groups to directions, regions, or pilgrimage frameworks. This verse itself does not name a specific tīrtha or region.