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Manisha Panchakam-
The word “Manisha” means “conviction” and “Panchakam” means a collection of five. The central theme of Vedanta is to show the oneness between Jivatma and Paramatma. Sri Sri Shankara in this short composition of five verses brings out this essence of Vedanta with conviction.
There is a traditional story connected with the composition of these verses. One day Sri Sri Shankara along with his disciples, after having a bath in the Ganges at Kashi was on the way to the temple walking through one of the narrow lanes. Suddenly he saw a Chandala (lowly caste person) walking opposite to him. As per the practice and customs prevailing in those days, Sri Sri Shankara beckons to the Chandala “Move Away Move Away”.
At such a beckoning from Sri Sri Shankara, Chandala very humbly, yet poignantly lashes out a few questions containing the Ultimate Truth of Vedanta.
Immediately Sri Sri Shankara realises the presence of Lord Shiva before him and reels of five verses revealing the wisdom of the Vedas as lived and experienced by him in his direct insight. These five verses have come to be known as “Manisha Panchakam”.
Manisha Panchakam conveys the message that once a person has attained Self-knowledge (Atmadnyaan), considerations such as his caste are totally irrelevant.
Maneesha Panchakam in essence captures the Mahavakyas of all the four Vedas.
Prajanam Brahma – Consciouness is Brahman – Aitareya Upanishad – Rig Veda
Aham Brahmasmi – I am Brahman – Brhadaranyaka Upanishad – Yajur Veda
Tat Tvam Asi – You are that – Chandogya Upanishad – Sama Veda
Ayam Atma Brahma – This Self is Brahman – Mandukya Upanishad – Atharva Veda
Chandala’s Questions
O Great among the twice born! What is that you want to move away by saying, “Move Away, Move Away”? Do you want the body made up of food to move away from another body made up of food? Or do you want consciousness to move away from consciousness?
Is there any difference between the reflection of the Sun in the waters of the Ganga and its reflection in the water in a gutter in the quarters of the outcastes? Is there any difference between the space in a Gold Pot and in a Mud Pot? What is this illusion of difference in the form, “This is a Brahmana and this is an Outcaste? in the indwelling self which is the ripple-free ocean of bliss and pure consciousness?
Sankara’s Answers
Verse 1
If a person has attained the firm knowledge that he is not an object of perception, but is that pure consciousness which shines clearly in the states of waking, dream and deep sleep and which as the witness of the whole universe dwells in all bodies from that of creator Brahma to that of an ant, then He is my Guru irrespective of whether he is an outcaste or a Brahmana. This is my conviction.
Verse 2
“I am Brahman (Pure Consciousness). It is pure consciousness that appears as this Universe. All this is only something conjured up by me because of avidya (nescience) which is composed of the three gunas (Sattva, Rajas and Tamas). One who has attained this definite realization about Brahman which is bliss itself, eternal, supreme and pure, is my Guru, whether he is an outcaste or a Brahmana. This is my conviction.
Verse 3
Having come to the definite conclusion, under the instructions of his Guru, that the entire Universe is always perishable, he who, with a calm and pure mind constantly meditates on Brahman and who has burnt his past and future sins in the fire of knowledge, submits his present body to the operation of his praarabdha karma. This is my conviction.
Verse 4
The Self or Pure Consciousness is experienced clearly within by animals, men and gods as ‘I’. It is by the reflection of this pure consciousness that the mind, senses and body which are all insentient appear to be sentient. External objects are perceived only because of this consciousness. This Self is however, concealed by the very mind, senses and body which are illumined by it, just as the sun is concealed by clouds. The yogi who with a calm mind always meditates on this Self is my Guru. This is my conviction.
Verse 5
The Self, which is Brahman, is the eternal ocean of supreme bliss. A minute fraction of that bliss is enough to satisfy Indra and other Gods. By meditating on the Self with a perfectly calm mind the sage experiences fulfillment. The person whose mind has become identified with this Self is not a mere knower of Brahman, but Brahman himself. Such a person, whoever he may be, is one whose feet are fit to be worshipped by Indra himself. This is my definite conviction.
After hearing the above replies Lord Shiva and Goddess Parvati who were in the disguise of Chandala showed their real form to Adi Sankara blessed him and disappeared miraculously. It is said the Lords came there to test the depth of Sri Sankara’s spiritual understanding.
Several translations of these five verses are available in the web
The sources are :-
a. http://sanskritdocuments.org/all_pdf/manishhaa5.pdf
b. http://www.omjai.org/manisha%20panchakam
c. http://krishnabhakt.blogspot.in/2011...panchakam.html
d. http://upanishadtattva.blogspot.in/2...m-sri-sri.html
e. http://www.geetham.net/forums/showth...ISHA-PANCHAKAM
f. http://ravimuddha.blogspot.in/2012/0...am-part-1.html
g. http://stotrarathna.blogspot.in/2013...panchakam.html
Lets worship the Lotus feet of Sankara to realize and experience the Brahman within ourself and attain the state of Jivan Muktas.
Now, after reading this story there can be various doubts:
Could the all knowing Sri Sri Shankara who is the foremost profounder of Advaita Vedanta react thus seeing a Chandala?
Has this legend been just interwoven to the main composition (“Manisha Panchakam”) to serve as a lesson by somebody to erase the then prevailing atrocious social dogmas?
Was the Sri Sri Shankara not yet a fully realized when this event occurred?
Well, a highly debatable topic. Nevertheless, these argumentation will not result in any beneficial outcomes and will not serve any good purpose; aim is to learn and develop firm faith in Vedanta.
Jaya Jaya Sankara!!
Hara Hara Sankara!!
SRI KANCHI MAHA PERIVA
SRI KANCHI MAHA PERIVA THIRUVADIGAL CHARANAM
Sources: periva.proboards.
upanishadtattva.blogspot.
stotrarathna.blogspot.
This post is for sharing knowledge only, no intention to violate any copy rights
The word “Manisha” means “conviction” and “Panchakam” means a collection of five. The central theme of Vedanta is to show the oneness between Jivatma and Paramatma. Sri Sri Shankara in this short composition of five verses brings out this essence of Vedanta with conviction.
There is a traditional story connected with the composition of these verses. One day Sri Sri Shankara along with his disciples, after having a bath in the Ganges at Kashi was on the way to the temple walking through one of the narrow lanes. Suddenly he saw a Chandala (lowly caste person) walking opposite to him. As per the practice and customs prevailing in those days, Sri Sri Shankara beckons to the Chandala “Move Away Move Away”.
At such a beckoning from Sri Sri Shankara, Chandala very humbly, yet poignantly lashes out a few questions containing the Ultimate Truth of Vedanta.
Immediately Sri Sri Shankara realises the presence of Lord Shiva before him and reels of five verses revealing the wisdom of the Vedas as lived and experienced by him in his direct insight. These five verses have come to be known as “Manisha Panchakam”.
Manisha Panchakam conveys the message that once a person has attained Self-knowledge (Atmadnyaan), considerations such as his caste are totally irrelevant.
Maneesha Panchakam in essence captures the Mahavakyas of all the four Vedas.
Prajanam Brahma – Consciouness is Brahman – Aitareya Upanishad – Rig Veda
Aham Brahmasmi – I am Brahman – Brhadaranyaka Upanishad – Yajur Veda
Tat Tvam Asi – You are that – Chandogya Upanishad – Sama Veda
Ayam Atma Brahma – This Self is Brahman – Mandukya Upanishad – Atharva Veda
Chandala’s Questions
O Great among the twice born! What is that you want to move away by saying, “Move Away, Move Away”? Do you want the body made up of food to move away from another body made up of food? Or do you want consciousness to move away from consciousness?
Is there any difference between the reflection of the Sun in the waters of the Ganga and its reflection in the water in a gutter in the quarters of the outcastes? Is there any difference between the space in a Gold Pot and in a Mud Pot? What is this illusion of difference in the form, “This is a Brahmana and this is an Outcaste? in the indwelling self which is the ripple-free ocean of bliss and pure consciousness?
Sankara’s Answers
Verse 1
If a person has attained the firm knowledge that he is not an object of perception, but is that pure consciousness which shines clearly in the states of waking, dream and deep sleep and which as the witness of the whole universe dwells in all bodies from that of creator Brahma to that of an ant, then He is my Guru irrespective of whether he is an outcaste or a Brahmana. This is my conviction.
Verse 2
“I am Brahman (Pure Consciousness). It is pure consciousness that appears as this Universe. All this is only something conjured up by me because of avidya (nescience) which is composed of the three gunas (Sattva, Rajas and Tamas). One who has attained this definite realization about Brahman which is bliss itself, eternal, supreme and pure, is my Guru, whether he is an outcaste or a Brahmana. This is my conviction.
Verse 3
Having come to the definite conclusion, under the instructions of his Guru, that the entire Universe is always perishable, he who, with a calm and pure mind constantly meditates on Brahman and who has burnt his past and future sins in the fire of knowledge, submits his present body to the operation of his praarabdha karma. This is my conviction.
Verse 4
The Self or Pure Consciousness is experienced clearly within by animals, men and gods as ‘I’. It is by the reflection of this pure consciousness that the mind, senses and body which are all insentient appear to be sentient. External objects are perceived only because of this consciousness. This Self is however, concealed by the very mind, senses and body which are illumined by it, just as the sun is concealed by clouds. The yogi who with a calm mind always meditates on this Self is my Guru. This is my conviction.
Verse 5
The Self, which is Brahman, is the eternal ocean of supreme bliss. A minute fraction of that bliss is enough to satisfy Indra and other Gods. By meditating on the Self with a perfectly calm mind the sage experiences fulfillment. The person whose mind has become identified with this Self is not a mere knower of Brahman, but Brahman himself. Such a person, whoever he may be, is one whose feet are fit to be worshipped by Indra himself. This is my definite conviction.
After hearing the above replies Lord Shiva and Goddess Parvati who were in the disguise of Chandala showed their real form to Adi Sankara blessed him and disappeared miraculously. It is said the Lords came there to test the depth of Sri Sankara’s spiritual understanding.
Several translations of these five verses are available in the web
The sources are :-
a. http://sanskritdocuments.org/all_pdf/manishhaa5.pdf
b. http://www.omjai.org/manisha%20panchakam
c. http://krishnabhakt.blogspot.in/2011...panchakam.html
d. http://upanishadtattva.blogspot.in/2...m-sri-sri.html
e. http://www.geetham.net/forums/showth...ISHA-PANCHAKAM
f. http://ravimuddha.blogspot.in/2012/0...am-part-1.html
g. http://stotrarathna.blogspot.in/2013...panchakam.html
Lets worship the Lotus feet of Sankara to realize and experience the Brahman within ourself and attain the state of Jivan Muktas.
Now, after reading this story there can be various doubts:
Could the all knowing Sri Sri Shankara who is the foremost profounder of Advaita Vedanta react thus seeing a Chandala?
Has this legend been just interwoven to the main composition (“Manisha Panchakam”) to serve as a lesson by somebody to erase the then prevailing atrocious social dogmas?
Was the Sri Sri Shankara not yet a fully realized when this event occurred?
Well, a highly debatable topic. Nevertheless, these argumentation will not result in any beneficial outcomes and will not serve any good purpose; aim is to learn and develop firm faith in Vedanta.
Jaya Jaya Sankara!!
Hara Hara Sankara!!
SRI KANCHI MAHA PERIVA
SRI KANCHI MAHA PERIVA THIRUVADIGAL CHARANAM
Sources: periva.proboards.
upanishadtattva.blogspot.
stotrarathna.blogspot.
This post is for sharing knowledge only, no intention to violate any copy rights