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Shloka 23

Adhyaya 81Suratha and Samadhi Seek Sage Medhas; Introduction to Mahamaya and the Madhukaitabha Origin Account

वैश्य उवाच

एवमेतद्यथा प्राह भवानस्मद्गतं वचः ।

किं करोमि न बद्नाति मम निष्ठुरतां मनः ॥

vaiśya uvāca

evam etad yathā prāha bhavān asmad-gataṃ vacaḥ |

kiṃ karomi na badhnāti mama niṣṭhuratāṃ manaḥ ||

വൈശ്യൻ പറഞ്ഞു—ഭഗവൻ, എന്റെ അവസ്ഥയെക്കുറിച്ച് നിങ്ങൾ പറഞ്ഞത് അതുപോലെ തന്നെയാണ്. ഞാൻ എന്തു ചെയ്യണം? എന്റെ മനസ് കഠിനമായി വൈരാഗ്യത്തിൽ സ്ഥിരമാകുന്നില്ല.

vaiśyaḥthe vaiśya (merchant)
vaiśyaḥ:
Karta (कर्ता)
TypeNoun
Rootvaiśya (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन (Singular)
uvācasaid
uvāca:
Kriyā (क्रिया)
TypeVerb
Rootvac (धातु)
Formलिट्-लकार (Perfect), प्रथम-पुरुष (3rd person), एकवचन (Singular), परस्मैपद
evamthus
evam:
Kriyā-viśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootevam (अव्यय)
Formअव्यय (indeclinable), प्रकारवाचक क्रियाविशेषण (adverb of manner)
etatthis
etat:
Karma (कर्म)
TypeNoun
Rootetad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति (Nom./Acc. 1st/2nd), एकवचन (Singular)
yathāas
yathā:
Sambandha (सम्बन्ध)
TypeIndeclinable
Rootyathā (अव्यय)
Formअव्यय, उपमान/प्रकारवाचक (as/just as)
prāhasaid/spoke
prāha:
Kriyā (क्रिया)
TypeVerb
Rootah (धातु)
Formलिट्-लकार (Perfect), प्रथम-पुरुष (3rd), एकवचन, परस्मैपद
bhavānyou (sir)
bhavān:
Karta (कर्ता)
TypeNoun
Rootbhavat (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन; आदरार्थ-प्रयोग (honorific)
asmad-gatamaddressed to us / that has come to us
asmad-gatam:
Karma (कर्म)
TypeAdjective
Rootasmad (सर्वनाम) + gata (कृदन्त, √gam)
Formतत्पुरुष-समास; नपुंसकलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन; 'अस्मद्' = to us, 'गत' = gone/come
vacaḥspeech/words
vacaḥ:
Karma (कर्म)
TypeNoun
Rootvacas (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति (Nom./Acc. 1st/2nd), एकवचन
kimwhat
kim:
Karma (कर्म)
TypeNoun
Rootkim (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन; प्रश्नार्थक (interrogative)
karomido I do / should I do
karomi:
Kriyā (क्रिया)
TypeVerb
Rootkṛ (धातु)
Formलट्-लकार (Present), उत्तम-पुरुष (1st), एकवचन, परस्मैपद
nanot
na:
Pratiṣedha (प्रतिषेध)
TypeIndeclinable
Rootna (अव्यय)
Formनिषेध-अव्यय (negation particle)
badhnātibinds
badhnāti:
Kriyā (क्रिया)
TypeVerb
Rootbandh (धातु)
Formलट्-लकार (Present), प्रथम-पुरुष (3rd), एकवचन, परस्मैपद
mamamy
mama:
Sambandha (सम्बन्ध/षष्ठी)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive/6th), एकवचन
niṣṭhuratāmharshness/cruelty
niṣṭhuratām:
Karma (कर्म)
TypeNoun
Rootniṣṭhuratā (प्रातिपदिक)
Formस्त्रीलिङ्ग, द्वितीया-विभक्ति (Accusative/2nd), एकवचन
manaḥmind
manaḥ:
Karta (कर्ता)
TypeNoun
Rootmanas (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा-विभक्ति (Nominative/1st), एकवचन
Samadhi (vaiśya) speaking to Sage Medhas (impliedwithin Markandeya’s narration to the outer listener)

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

AttachmentMindSorrowVairagyaEthical psychology

FAQs

Even when one intellectually recognizes harm or betrayal, the mind may cling through habit (saṃskāra). The verse highlights the gap between knowledge and inner transformation—prompting the need for deeper insight/discipline rather than mere reasoning.

Not a direct Pancalakṣaṇa element (sarga/pratisarga/vaṃśa/manvantara/vaṃśānucarita). It functions as the narrative frame that motivates the Devi Mahatmyam teaching.

The ‘mind that will not become hard’ indicates the jīva’s bondage by Māyā/Śakti—an inner compulsion that cannot be solved by intellect alone, preparing the ground for revelation of the Goddess as the power behind delusion and liberation.