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Markandeya Purana — Adhyaya 81, Shloka 11

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

सोऽचिन्तयत् तदा तत्र ममत्वाकृष्टचेतनः ।

मत्पूर्वैः पालितं पूर्वं मया हीनं पुरं हि तत् ।

मद्भृत्यैस्तै रसद्वृत्तैर्धर्मतः पालयते न वा ॥

so ’cintayat tadā tatra mamatvākṛṣṭa-cetanaḥ |

mat-pūrvaiḥ pālitaṃ pūrvaṃ mayā hīnaṃ puraṃ hi tat |

mad-bhṛtyais tair asad-vṛttair dharmataḥ pālyate na vā ||

Tại đó, tâm vua bị lôi kéo bởi sự chấp thủ, liền nghĩ: “Thành ấy, xưa được tổ tiên ta che chở và trước kia chính ta cũng bảo hộ, nay không còn ta nữa. Những bề tôi của ta—kẻ hạnh kiểm xấu—đang cai trị theo dharma hay không theo dharma?”

saḥhe
saḥ:
Karta (कर्ता)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन
acintayatthought/reflected
acintayat:
Kriyā (क्रिया)
TypeVerb
Root√cint (चिन्त् धातु)
Formलङ् (अनद्यतन-भूत/imperf.), प्रथमपुरुष, एकवचन; परस्मैपद
tadāthen
tadā:
Kāla-adhikaraṇa (काल-अधिकरण)
TypeIndeclinable
Roottadā (अव्यय)
Formअव्यय; कालवाचक (temporal adverb)
tatrathere
tatra:
Deśa-adhikaraṇa (देश-अधिकरण)
TypeIndeclinable
Roottatra (अव्यय)
Formअव्यय; देशवाचक
mamatva-ākṛṣṭa-cetanaḥwhose mind was pulled by possessiveness
mamatva-ākṛṣṭa-cetanaḥ:
Karta (कर्ता)
TypeAdjective
Rootmamatva (प्रातिपदिक) + ākṛṣṭa (कृदन्त; ā- + √kṛṣ कृष् + क्त) + cetana (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा, एकवचन; विशेषण (saḥ); तत्पुरुष: ‘mamatvena ākṛṣṭā cetanā yasya’ = whose mind is drawn by possessiveness
mat-pūrvaiḥby my predecessors
mat-pūrvaiḥ:
Karaṇa (करण)
TypeNoun
Rootmad (सर्वनाम-प्रातिपदिक) + pūrva (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; तत्पुरुष: ‘mama pūrvāḥ’ = my predecessors/forefathers
pālitamprotected/ruled
pālitam:
Karma (कर्म)
TypeVerb
Root√pāl (पाल् धातु) + क्त
Formभूतकृदन्त (past passive participle), नपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; here with ‘puram’ understood: ‘protected/ruled’
pūrvamformerly
pūrvam:
Kāla-adhikaraṇa (काल-अधिकरण)
TypeIndeclinable
Rootpūrvam (अव्यय/नपुंसक-प्रातिपदिक)
Formअव्यय; कालवाचक (formerly)
mayāby me
mayā:
Karaṇa (करण)
TypeNoun
Rootmad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, एकवचन; अस्मद्-शब्द
hīnamabandoned/deprived
hīnam:
Karma (कर्म)
TypeAdjective
Roothīna (कृदन्त; √hā हा + क्त/निष्ठा)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन; विशेषण (puram) ‘abandoned/deprived’
puramcity
puram:
Karma (कर्म)
TypeNoun
Rootpura (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया, एकवचन
hiindeed
hi:
Sambandha (सम्बन्ध/निपात)
TypeIndeclinable
Roothi (अव्यय)
Formअव्यय; निपात (emphatic particle)
tatthat (city)
tat:
Karma (कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया, एकवचन; ‘that’ (referring to city)
mad-bhṛtyaiḥby my servants
mad-bhṛtyaiḥ:
Karaṇa (करण)
TypeNoun
Rootmad (सर्वनाम-प्रातिपदिक) + bhṛtya (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; तत्पुरुष: ‘mama bhṛtyāḥ’ = my servants
taiḥby those
taiḥ:
Karaṇa (करण)
TypeAdjective
Roottad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; विशेषण (bhṛtyaiḥ)
asat-vṛttaiḥof bad conduct
asat-vṛttaiḥ:
Karaṇa (करण)
TypeAdjective
Rootasat (प्रातिपदिक) + vṛtta (प्रातिपदिक)
Formपुंलिङ्ग, तृतीया, बहुवचन; विशेषण (bhṛtyaiḥ); तत्पुरुष: ‘asat vṛttaṃ yeṣām’ = of bad conduct
dharmataḥaccording to dharma
dharmataḥ:
Kriyāviśeṣaṇa (क्रियाविशेषण)
TypeIndeclinable
Rootdharmatas (अव्यय-प्रातिपदिक)
Formअव्यय; तसिल्-प्रत्यय (ablatival adverb) ‘according to dharma/rightly’
pālyateis being ruled/protected
pālyate:
Kriyā (क्रिया)
TypeVerb
Root√pāl (पाल् धातु)
Formलट् (वर्तमान), प्रथमपुरुष, एकवचन; आत्मनेपद; कर्मणि प्रयोग (passive): ‘is being governed/protected’
nanot
na:
Pratiṣedha (प्रतिषेध)
TypeIndeclinable
Rootna (अव्यय)
Formअव्यय; निषेध (negation particle)
or (whether)
:
Vikalpa (विकल्प)
TypeIndeclinable
Rootvā (अव्यय)
Formअव्यय; विकल्पार्थक (disjunctive/alternative particle)
Narrator within the Devi Mahatmyam frame (describing Suratha’s inner state)
Implicit: Mahāmāyā as the power of delusion/attachment (to be taught shortly)
Mamatā (possessiveness)Bondage through attachmentDharma of rulership

FAQs

Even after losing everything, attachment persists; the verse diagnoses bondage as ‘mamatā’—the sense of ‘mine’ that drags the mind back into sorrow and anxiety.

Dharma-oriented ākhyāna within manvantara-set narrative: it introduces the human problem (attachment/delusion) that the Goddess teaching will resolve.

The ‘city’ can symbolize the body-mind complex once ‘ruled’ by discernment; when discernment is absent, lower tendencies (‘wicked servants’) may or may not uphold dharma—prompting the need for Devi’s awakening power.