Maneesha Panchakam Sri Sankara Bhagavat Paadas Immortal Creation

�� Maneesha Panchakam Sri Sankara Bhagavat Paada’s Immortal Creation

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3 About This Hymn • A marvelous creation of Jagad Guru Sri Adi Sankaracharya • The message of ‘Equality’ • One of most Secular teachings • Instructs us to love our fellow men • Irrespective of their nature • Supplements our Gurwastakam lesson

4 Title Interpretation • Maneesha = The Firm Conviction • Panchakam = Expressed in five verses • Who is the eye opener here? • Lord Siva himself • The pen of our revered Jagad Guru Sri Adi Sankaracharya expounds these.

5 Who are We ? • Even the very evolved might have wrong perception of ‘Reality’ • How significant are the extraneous differences? • Isn’t the inner SELF the same! • The five fold understanding • Using a scenario

7 Interpretation asya mukti daayakam Kaasee kshaetram kadaachin satyaacharya gamane prati maargae tu saha Gourya Sankaram In that Sacred and fulfilling pious city of Varanasi, once upon a time a sacred & learned man was on a stroll. Opposite to (the man) on that very street along with Gouri devi Lord Sankara (had come)

8 One day in Varanaasi • Once, a great godly man is on a stroll in the famous, heavenly place–the Varanaasi • During his walk after his ritualistic, sacred and purified bath he came juxtaposed to • two people – a man and his consort walking opposite to him almost bumping into his way. • The strange couple were none other than The LORD SIVA and PARVATHI.

9 �� , �� Antya vaesha dharam �� drushtwaa �� gachchaeti cha �� , abraveet, Sankarah so api chandaalah

10 Interpretation drustwa vaesha dharam antya abraveet gachchaeti sankarah so api chandaalah tam Sankaram punah praaha On seeing the couple in the attire of a downtrodden family, uttered (the learned man) Get away. . You…. also …. (scornfully) Get away. . etc. , Even though he is Lord Siva in disguise of the downtrodden to that learned man The Lord Sankara In reply said as follows….

11 Go Away, Go Away • The couple is in the disguise of a lowly placed and unkempt downtrodden family • This learned and holy man, though very well versed in Atma Jnaana, not recognizing the true nature of the persons coming into him • uttered the words, you…. Go away, Go aloof - in some form of scorn and hatred • Then, Parama Siva in the chandaala roopam replied to the learned man as follows…

12 �� Annamaayaad annamayam athavaa �� chaitanyam yaeva �� chaitanyaat �� ? yativara dooree kartum vaanchasi

13 Interpretation Yati vara Broohi Gachchaeti Kim Vaanchasi Dooree kartum Annamayaad Annamayam Atha vaa Chaitanyam Yaeva Chaitanyaat O! Best among the learned! You shout (scornfully) to Get away etc…. Whom (out of hatred) You strongly desire to keep at a distance, keep aloof ? Is it my body made from food, it is same as yours nourished by food if not, perhaps if it is the inner sentient energy in me it is also the same as your inner sentient energy

14 Sir, Whom are you hating ? • Lord Parama Siva spoke as follows • Oh ! The perfect man of Self realization • Sir, I wish to know, whom are you addressing to get away from your esteemed presence out of hatred ? • Do you mean the physical body of us – it’s one and the same for all !! • If you mean the internal cosmic energy within us, it’s all the more same in all !

15 �� pratyag vastuni nistaranga �� sahaja �� ananda avabodha ambudhou �� vipro ayam swapacho ayamity api mahaan ko ayam vibhaedha

16 Interpretation pratyag vastuni nis-taranga ambudhou sahaja ananda avabodha mahaan ko ayam vibhedha bramah ayam vipro ity api ayam shwapacho The indwelling essence in all is the wave less and steady ocean called the innate, natural Bliss Absolute; This is the perfect understanding. O! Great soul, (for you too) why is this (very hatred inducing) illusion of discrimination (that) one is learned and a Brahmin and that the other one is an outcaste (Chandaala)

17 For You too Sir, This Illusion • The Parama Siva continues his query • Isn’t the indwelling essence in all of us the same wave-less and steady ocean called the innate and natural Bliss Absolute; • While this should be the perfect understanding of the learned, (for you too) • O! Great soul, why is this (indeed hatred inducing) illusion of discrimination (that) • one is learned and a Brahmin and that the other one is an outcaste and is untouchable!

18 �� kim gangaambudhi binbitae �� ambara �� manou chandaala veedhee �� payah �� ? poorae vaa antaramasti kaanchana

19 Interpretation Ganga ambudhi payah poorae vaa chandaala veedhi bimbita ambara manou antaram kim asthi (vaa) kaanchana ghatee mrit kumbha yor ambarae vaa antaram kim asthi Be it in the sacred waters of Ganges or in the cesspools situated in the slum dwellers’ lanes, in reflected and shining the jewel of the sky, the Sun what difference does exist ? and also be it a golden vessel or be in an earthen pot, in the reflected sky also what difference does exist !! Absolutely the same !

20 What is the difference ? • The precious jewel of the sky, the Sun • isn’t he shining in the same way in this very sacred and holy waters of this river - the mother Ganges and • in the polluted cesspools there in the dirty lanes of the slum dwellers (outcaste)? • Will the reflected sky be inferior in an earthen pot, compared to the one in a golden vessel ! • Aren’t the Sun and the Sky absolutely the same without any difference

21 The Five Golden Verses Thus the above piercing arrows of questions of the Lord are shot at that wise man. These immediately made an indelible impression on the mind of that holy man and he at once perceived Lord Shiva and Mother Parvathi, in the couple opposite to him who are in disguise of the outcaste. As this enlightenment dawned on him, the learned man now expounds the true nature of the Self with in all - in these FIVE slokas known as “Maneesha Panchakam”. These are recited extempore by the learned man with humility as a reply to Lord Shiva’s – the eye opener.

22 �� , jaagratswapna sushuptishu sphutataraa yaa sam �� vidujjrimbhatae �� yaa brahmaadi pipeelika anta thanushu prothaa jagat �� saakshinee, �� saiva aham na cha drisya vastwiti drudha prajnaapi �� . yasya asti chaet

23 Interpretation jaagrat swapna sushupti shu sputa taraa jrumbhatae sam vidu yaa protaa Brahma adi pipeelika anta thanu shu saakshinee jagat In the wakeful state, in dreaming state and also in the deep sleep state that which very clearly shines in all beings and perfectly knows every thing; That which is embedded and indwelling from the Creator onwards up to the ant, all living bodies and which is the witness for all worldly activity;

24 Interpretation sa yaeva aham na cha drusya vastvu iti api drudha prajnaa asthi chaeth chandaalo asthu sa tu asthu dwijo maneesha mama yaesha Gurur iti And that which is not to be perceived by us as an object to be in spite of firm knowledge of material things; It remains verily the same in the down trodden (outcaste) very much exists in the same way as it exists in the learned (Brahmin) My firm understanding is that Great one who inculcates this concept is the real preceptor.

25 My Firm Conviction Oh! Let’s learn that the indwelling (pratyag) atma is distinctly shining with in all the three states; namely the wakeful, the dreaming and the deep sleep states. It is the invisible thread embedded in us and it is the witness with in all from the Creator up to the tiny ant. It is not a cognizable object in spite of any amount of material intelligence. It is very much the same in one and all irrespective of any caste, creed or kind ! My firm understanding is that the great one who inculcates this concept is the real preceptor.

26 �� , Brahmaivaaham idam jagachcha sakalam�� chinmaatra �� vistaaritam �� sarwam chaitad avidyayaa trigunayaa saesham mayaa �� kalpitam, �� . iththam yasya dridha matih sukhatarae nityae parae nirmalae

27 Interpretation Brahmaiva aham idam jagat cha sakalam chinmaatra vistharitam sarwam chaithath avidyayaa thrigunayaa sesham mayaa kalipitam The Brahman indeed is the inner Self or “I” in this very universe too, in every thing the subtle conscious form is perfectly unfolding itself. All this sentient world borne of nescience by the play of the three gunas remains as (divided but it in fact) by me imagined to be diverse.

28 Interpretation yasya dhruda matih iththam nityae parae nirmale sukhatarae asthu chandaalo sa tu asthu dwijo maneesha mama yaesha Gurur iti Who so ever, he may be that person of firm conviction who understands the Brahman resides permanently as the Supreme uncontaminated (taint less) extreme Bliss. May be he is an outcaste in the same way, may be he is a Brahmin. My firm understanding is that Great one with this concept is the real preceptor.

29 My Firm Conviction I am none other than a part and parcel of the Brahman (The Absolute). I am dwelling on the pure and infinite Brahman and I am the very Brahman. This universe is glittering with infinite glow by the power of the chaitanya or unlimited sentient energy of the Absolute. Apparently the universe is assumed (by us) to consist of diverse and different things, due to (our) ignorance (avidya or nescience) borne out of the three gunas (Sattva, Rajas and Tamas). He who firmly believes with perfect understanding of this unity in diversity, for me, he is the adorable great Master, irrespective of whether he is a brahmin or an outcaste. This is my perfect understanding.

30 �� , saswan naswaramaeva akhilam nischitya �� viswam �� vaachaa guroh �� nityam brahma nirantaram vimrisataa nirwyaaja saanta �� atmanaa, �� bhootam bhaavi cha dushkritam�� pradahataa��. samvinmayae paavakae

31 Interpretation Viswam akhilam saswat yaeva naswaram nischitya Guror vaacha Brahma nityam nirantaram vimrusataa nirvyaaja santa atmanaa This entire universe apparently continuing, is perishable and impermanent as per the decisive proclamation of the Lord. The Brahman is (indeed) permanent and everlasting and is undifferentiated and peerless, (if one) analyzed carefully with an untainted, unaffected, peaceful and tranquil intelligence.

32 Interpretation swa vapur samarpitam prarabdaaya dushkritam bhootam bhaavi cha yaesha pradahdataa pavakae sam vinmayae iti maneesha mama Our physical (differences in) bodies, are the products of the imprints of all our previous sinful deeds - those pertaining to the past and to future (and present too). The one who perfectly reduces them to ashes in the flaming fire (of knowledge) is the one of best understanding. This is my firm conviction.

33 My Firm Conviction This entire universe, apparently continuing, is perishable and impermanent as per the decisive proclamation of the Lord. The Brahman, indeed, is permanent, everlasting and is undifferentiated and peerless, if one analyzed carefully with an untainted, unaffected, peaceful and tranquil intelligence. The differences in our physical bodies are the products of imprints of all our previous sinful/good deeds - pertaining to the past, present and future. The one who perfectly reduces these imprints to ashes in the flaming fire of knowledge is the best informed. This is my perfect conviction.

34 �� , yaa�� thiryagnara dhaevathaabhirahamithyamthah sphutaa �� grihyathae �� yadhbhaasaa hridhayaaksha dhaehavishayaa �� bhaanthi swatho chaethanaah, �� . thaam bhaasyaih pihithaarkamandala nibhaam sphoorthim sadhaa bhaavayan

35 Interpretation yaa sphutaa grihyatae aham iti anthah thiryangn nara devathaabhir yad bhaaasa swatho chaethanaa vishayaa bhaanthi hridaya, daeha aksha That which (the inner consciousness) very clearly is perceived as the ‘I’ within all the animals, the human beings and the gods too. By the effulgence of this pure self, the inner consciousness the sense objects are perceived (illuminated) by the mind, the body and eyes etc. , sense organs.

36 Interpretation thaam bhaasai hi pihitha arka mandala nibham yogee nirvrutha spoorthim sadaa bhhavayan Maanaso hi maneesha mama yaesha Gurur iti The very mind, body and sense organs though illuminated by this (consciousness) apparently cloud this consciousness, just as the effulgent Sun is concealed by the clouds (caused by the sun). That person of perfect realization with complete and clear understanding due to his wisdom, ever meditates on this verily in his mind. My firm understanding is that Great one with this concept is the real preceptor.

37 My Firm Conviction The Self or pure consciousness is experienced clearly within by all animals, human beings and the gods alike as the ‘I’. It is by the reflection of this pure consciousness that the mind, sense organs and the body which are insentient, appear to be sentient. External objects are perceived only because of this. This Self is, however, concealed by this very mind, senses and body which are illuminated by it, just as the Sun is concealed by the clouds. A person of perfect realization and wisdom due to his complete and clear understanding ever meditates in his mind on this supreme consciousness. Such a person is the real preceptor. This is my perfect conviction.

38 �� yathsaukhyaambudhi laesatha imae sakraadhayo �� nirvrithaa �� yachchiththae nitharaam prashaanthakalanae labdhvaa �� munirnirvrithah ��nithya �� yasmin sukhaambudhau galithadheer brahmaiva na �� || brahmavidh

39 Interpretation yat ambudhi soukhya laesatha imae nirvritha aakra adayo prasaantha kalana chittae yat na ithraam munir labdwaa nirvritha The Self (Brahman) is the eternal ocean of Supreme Bliss. A minute fraction of this (Bliss Supreme) is adequate to satisfy the Indra and other celestials. Meditating with a perfectly calm mind only on this (Bliss Supreme) and not by any other special means, the sages experience adequate fulfillment.

Interpretation Yasmin dhee nithya galitha ambudhao sukha na brahmavid brahmaiva Sa yah kaschit pado vanditha surendra noonam maneesha mama 40 Whose mind (intellect) is always (ever) identified (unified) with this eternal ocean of the Bliss Supreme, is not a mere knower of the Brahman, but is the Brahman itself. Such a person (as described above), whosoever he may be (no matter at all) his feet are worthy to be worshipped by the Indra (and all other gods). Certain (definite) this is my firm understanding.

41 Certain, this is my firm conviction The Self (Brahman) is the eternal ocean of Supreme Bliss. A minute fraction of this Bliss Supreme is adequate to satisfy the Indra and other celestials. Only by meditating with a perfectly calm mind on this Bliss Supreme, and not by any other special means, the sages experience adequate fulfillment. Whose intellect is ever unified with the eternal ocean of this Bliss Supreme, he is not a mere knower of the Brahman, but he is the Brahman itself. Such a person, whosoever he may be, and no matter at all, his feet are worthy to be worshipped by the Indra and all other gods. Definite, this is my firm understanding.

42 The Epilogue �� daasasthae aham daehadrishtya asmi Sambho �� jaathasthaeso jeeva drishtyaa thri drishtyae �� sarvasya athman athma drishtyaa �� thwamaeva �� thwaevam mae dheer nishchithaa sarva

43 The Epilogue O! Lord, the three eye one (who is the all knower of the past, present and future)! In the form of this physical equipment, the body, I am the servant of You and thus of all. In the form of the life principle with in me, I am the part and parcel of You and thus of all. In the form the soul, You are within me and similarly in every other being or animal or thing that I behold. I have arrived at this conclusion after thorough reflection in my intellect illuminated by all the sacred texts.

44 The perfect Realization • Thus after this perfect instruction about the Atma Jnaana and the shock treatment rendered to him • The holy man experienced and perfectly understood - what is real and what is unreal • Surrendered his ego before the feet of the Supreme Consciousness (SIVA) • Instantaneously, he could visualize the almighty Parama Siva and Parvathi in front of him. • From that very moment he perceived GOD in all

45 Echoes in Geeta • Vidya vinaya sampannae brahmanae……. . …………panditaah sama darsinah | • Yo mam pasyati sarvatra sarvam cha ……. . …………… sa cha mae na pranasyati | • Sarvasya cha aham hridi sannivisto ……. . ……vedanta krit veda vidaeva cha aham | V- 18 VI- 30 XV- 15