The next sloka is:
“Om AIM Markandeya uvacha.”
This “Om AIM ”, that’s what Markandeya said. This “Om AIM ”, are not just the sounds or the words or the letters, in the ordinary sense. But they are the beeja’s ( beejaksharas) ! Seeds ! “Seed Syllables” ( beejas- means seeds, aksharas – means words, so seed syllables). And what are these beejas called? It’s an essential sound of a primary cause or a principle forum, from which something is produced. Isn’t it so? A seed can produce something. A perfect seed has to produce something, if it is given a proper environment. Seed in the proper field, proper earth- definitely produces something. So these beejas are the principle, from which something is produced , it’s a power which is very concentrated.
This “om Aim” is a power very much centered, concentrated, with its distinct vibrations. Every seed syllable has their distinct vibration- concentration. Vibrations, a seed is the essential component of any mantra.
Somebody asked me a question. You should find some mantras which do not have any “Aim hreem shreem” and all. Are they still seed syllables? Yes! because, if you consider “Dakshinamurthy sloka “ it begins with “Om”. 1 syllable, after that, it’s a running poetry. But the running poetry itself has a beeja in it. It’s seed is “om”, it is the first and the greatest of our mantras. It is called “pranava “, also known as maha beejam- A great seed. It represents the absolute brahman. Not only that, it’s the source of all other seed syllables -yes! Om is the embodiment of that brahman, and all other beejas come from that. That’s the mother and father of all beejas.
The next word “Aim”, is the beeja akshara for Maha Saraswathi. “Aim” proclaims the divine mother’s nature- Maha Saraswathi. What is it? It is pure consciousness. When you chant/ pronounce “Aim” beeja, it proclaims that the divine mother’s nature is- pure consciousness.
sāvarṇiḥ sūryatanayō yōmanuḥ kathyatēṣṭamaḥ।
niśāmaya tadutpattiṃ vistarādgadatō mama ॥2॥
mahāmāyānubhāvēna yathā manvantarādhipaḥ
sa babhūva mahābhāgaḥ sāvarṇistanayō ravēḥ ॥3॥
The purpose of this Markandeya story is to relate how ‘Savarnih’ will become the ruler of the eight cosmis. Each through the authority given by Devi, called Mahamaya. “Mahamaya anubhavena” is mentioned here. What is this cosmic cosmology or cosmic age? This cosmology is defined or mentioned in all puranas. They begin with this cosmology.
A period of cosmic manifestation called a day of Brahma, that lasts for 432 crore human years. 432 crores human year is One day of Brahman. Let’s not take this literally please. This ancient wisdom is to express the vastness of time. That’s it. 432 crores of human years. Means, it’s infinite! To get the awareness of the infinite time , they have given this number. And this 1 day of Brahma, once again is made into 14 ages- “Manvantaras”. Some times, in some other puranas, when we come across, we will tell you all about this time and measure and what we understood about it in ancient wisdom. These 14 ages are called manvantaras. One day of Brahma, divided into 14 parts, ie., 430 crore human years. Divide by 4 = 14. Each with its own mythical Sovereign Manu ( Manu here represents the King ,”ruler of earth”). It’s a mythology only no history.
So this Savarnih Manu is yet to come. He is the 8 th Manu. He is supposed to come in future. He is described as the Sun god’s son. There is the mortal king named Suratha, who lived in the 2nd manvantara. So we have seen about Savarnih and Manvantara.
svārōciṣēntarē pūrvaṃ caitravaṃśasamudbhavaḥ।
surathō nāma rājābhūt samastē kṣitimaṇḍalē ॥4॥
tasya pālayataḥ samyak prajāḥ putrānivaurasān।
babhūvuḥ śatravō bhūpāḥ kōlāvidhvaṃsinastadā ॥5॥
Long ago, during Manu’s reign, in the lineage of Caitravamsa there was a King named Surata, who ruled the whole earth planet. Please note that it’s not a country, he was the ruler of the whole earth planet. “tasya pālayataḥ “ He looked after his subject very nicely as his own children, but there were prince’s at that time, who attacked the native hill tribes, and became his enemies.
tasya tairabhavadyuddhaṃ atiprabaladaṇḍinaḥ।
nyūnairapi sa tairyuddhē kōlāvidhvaṃsibhirjitaḥ ॥6॥
Though mighty armed and resolved to fight against them, and despite the fact that his enemies were not that strong, the king suffered a hard defeat in the battle.
tataḥ svapuramāyātō nijadēśādhipōbhavat।
ākrāntaḥ sa mahābhāgastaistadā prabalāribhiḥ ॥7॥
With only his native province left to rule, he returned back to his own city. But there, powerful adversities set upon the king Suratha.
amātyairbalibhirduṣṭai rdurbalasya durātmabhiḥ।
kōśō balaṃ cāpahṛtaṃ tatrāpi svapurē tataḥ ॥8॥
Now because he has no strength, his ministers, who were corrupt, mighty, disposed to evil -seized power, and plundered the treasure in his own city.
tatō mṛgayāvyājēna hṛtasvāmyaḥ sa bhūpatiḥ।
ēkākī hayamāruhya jagāma gahanaṃ vanam ॥9॥
Thus, robbed by his dominions, the king mounted his horse and rode out alone into the dense forest, in the pretext of hunting.
satatrāśramamadrākṣī ddvijavaryasya mēdhasaḥ।
praśāntaśvāpadākīrṇa muniśiṣyōpaśōbhitam ॥10॥
After getting into the forest, he came into the ashrama (hermitage) of a rishi called “Medhas”. It was a small ashrama.There were many sages as disciples. He saw wild beasts peacefully living along with humans. What a wonderful thing.
tasthau kañcitsa kālaṃ ca muninā tēna satkṛtaḥ।
itaścētaśca vicaraṃstasmin munivarāśramē॥11॥
Sage welcomed him to the ashram and he remained there for sometime. While away time, wandering here and there.
sōcintayattadā tatra mamatvākṛṣṭachētanaḥ। ॥12॥
His self centered concern, came to cease his mind and he reflected.
matpūrvaiḥ pālitaṃ pūrvaṃ mayāhīnaṃ puraṃ hi tat
madbhṛtyaistairasadvṛttaiḥ rdharmataḥ pālyatē na vā ॥13॥
I have left behind my capital, which my ancestors governed. My officials, who have taken over my kingdom – are they ruling properly?
na jānē sa pradhānō mē śūra hastīsadāmadaḥ
mama vairivaśaṃ yātaḥ kānbhōgānupalapsyatē ॥14॥
My elephants ‘valiant’ – has fallen into the hands of my enemy. I don’t know what comforts they will all be enjoying. And what about my now other citizens. Now, he has come out of his capital, but is worrying about them all.
yē mamānugatā nityaṃ prasādadhanabhōjanaiḥ
anuvṛttiṃ dhruvaṃ tēdya kurvantyanyamahībhṛtāṃ ॥15
Those servants of mine, constantly eager to favor, wealth and posting, now surely submit to other lords. That is, whoever was very submissive to him( king) and his citizens, and other parivaras now has to submit to someone else. This is his thinking! Please take note , he has come out of his kingdom, he is in the forest, he is no way connected to his kingdom, but these thoughts are in his mind.
asamyagvyayaśīlaistaiḥ kurvadbhiḥ satataṃ vyayaṃ
sañchitaḥ sōatiduḥkhēna kṣayaṃ kōśō gamiṣyati ॥16॥
Their habitual spandering will soon deplete the wealth, I so laboriously amazed. So much wealth in the kingdom, will everything go away?
ētaccānyacca satataṃ cintayāmāsa pārthivaḥ
tatra viprāśramābhyāśē vaiśyamēkaṃ dadarśa saḥ ॥17॥
While pondering all this in his mind. He saw a lone merchant approaching the sages ashrama- hermitage.
Note: The article is based on the Jnana Yajna sessions conducted by ‘Atmanandanatha’ Guruji.
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