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Shloka 2

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

महामायानुभावेन यथा मन्वन्तराधिपः ।

स बभूव महाभागः सावर्णिस्तनयो रवेः ॥

mahāmāyānubhāvena yathā manvantarādhipaḥ / sa babhūva mahābhāgaḥ sāvarṇis tanayo raveḥ

ด้วยอานุภาพแห่งมหามายา สาวรรณิผู้เป็นโอรสแห่งพระอาทิตย์ ผู้มีสิริมงคล ได้เป็นเจ้าแห่งมันวันตระหนึ่ง

mahā-māyā-anubhāvenaby the power of great māyā
mahā-māyā-anubhāvena:
Karaṇa (करण)
TypeNoun
Rootmahā (प्रातिपदिक) + māyā (प्रातिपदिक) + anubhāva (प्रातिपदिक)
FormPuṃliṅga, Tṛtīyā (Instrumental/3rd), Ekavacana; Tatpuruṣa chain: ‘mahā-māyāyāḥ anubhāvena’ (by the power/effect of great māyā)
yathāas, in the manner that
yathā:
Upamā/Prakāra (प्रकार)
TypeIndeclinable
Rootyathā (अव्यय)
FormAvyaya; comparative/illustrative adverb ‘as/how’
manvantara-adhipaḥlord of a Manvantara
manvantara-adhipaḥ:
Karta (कर्ता)
TypeNoun
Rootmanvantara (प्रातिपदिक) + adhipa (प्रातिपदिक)
FormPuṃliṅga, Prathamā, Ekavacana; Ṣaṣṭhī-tatpuruṣa: ‘manvantarasya adhipaḥ’
saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
FormPuṃliṅga, Prathamā, Ekavacana; pronoun
babhūvabecame
babhūva:
Kriyā (क्रिया)
TypeVerb
Root√bhū (भू)
FormLiṭ-lakāra (Perfect), Prathama-puruṣa, Ekavacana, Parasmaipada
mahā-bhāgaḥgreatly fortunate
mahā-bhāgaḥ:
Viśeṣaṇa (विशेषण)
TypeAdjective
Rootmahā (प्रातिपदिक) + bhāga (प्रातिपदिक)
FormPuṃliṅga, Prathamā, Ekavacana; Karmadhāraya: ‘mahān bhāgaḥ yasya’ (very fortunate)
sāvarṇiḥSāvarṇi
sāvarṇiḥ:
Apposition (समानााधिकरण)
TypeNoun
Rootsāvarṇi (प्रातिपदik)
FormPuṃliṅga, Prathamā, Ekavacana
tanayaḥson
tanayaḥ:
Apposition (समानााधिकरण)
TypeNoun
Roottanaya (प्रातिपदik)
FormPuṃliṅga, Prathamā, Ekavacana
raveḥof Ravi (the Sun)
raveḥ:
Ṣaṣṭhī-sambandha (सम्बन्ध)
TypeNoun
Rootravi (प्रातिपदik)
FormPuṃliṅga, Ṣaṣṭhī, Ekavacana
Mārkaṇḍeya (continuing from 81.1)
Mahāmāyā (Devī as cosmic power)Sūrya (Ravi)
Mahāmāyā (as supreme empowering principle; not in battle-context here)
CosmologyŚakti (Mahāmāyā) as enabling powerManvantara sovereignty

FAQs

Cosmic rulership is not merely hereditary; it is enabled by higher śakti. The verse locates true capacity for office in divine empowerment—suggesting humility and dependence on the supreme order.

Manvantara: it explains the establishment of a Manu (manvantara-adhipa) and begins the causal narrative behind that appointment.

Mahāmāyā is the bridge between potential and manifestation: she ‘turns’ a being into a cosmic office-holder. This points to śakti as the operative principle by which time-cycles and authorities arise.