Maneesha Panchakam

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Maneesha Panchakam

Postby Arvind » Wed Jan 22, 2014 12:36 pm

Hari Om and Pranaams to all,

Invoking the grace of Pujya Gurudev and Guru Parampara let us begin the study of Maneesha Panchakam.

Primarily this forum will initially list the gist of discussions as recorded in the 15th Batch day scholar study group that meets every fortnight in Powai Ashram.
Other participants who are not able to attend or wish to participate can also post their reflections.
Slokas will be posted weekly to enable others also to actively participate.

Pranams
Arvind
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Re: Maneesha Panchakam

Postby Arvind » Sat Jan 25, 2014 11:36 am

The word "maneesha" has many meanings, but it is used in the context of convinction.
What is that conviction- whoever has realized that Truth is my Guru.
What is that Truth, the Truth revealed in the Upanishads, the nature of Brahman.
The one who is seeking , is the seeked, the seeker is the goal.
All of us are seeking absolute happiness, fulfillment - that is the nature of Brahman, one who has such a firm
conviction, is my Guru - says Bhagavan Sankara.

There are total of five verses- first four verses talks about one one Mahavakya, the last one talks about the bliss of Brahman.
Even though there are only five verses in the मनीषा पञ्चकं ; manIshA panchakam, the first two verses which are in the question form before the 5 verses that are asked by chAnDAla should not be ignored at all. These two verses are like preparatory exercise for the main marathon of five verses

Prelude Sloka 1
You are saying gaccha gaccha , whom will go away from whom? Do you mean move from one body to another? For whether your body or my body it is only 5 elements, then why have you have an idea of superiority? Also as long as body is there, you cannot get rid of it, one will be always be with these five elements. So is it not absurd do say or ask me to go away, for who will go from what ?
Or if you consider yourself as Consciousness, then you must be knowing I am also Consciousness. Then how can one Consciousness move away from another Consciousness? For Consciousness is only one, not two.
From both the standpoints - absolute and relative it is absurd to say "get away".

What the Chandala (Lord Siva in that form) wants to say is there is absolute oneness from the standpoint of both absolute and the relative. There is no difference, it is only a delusion. Just as in the dream, from standpoint of the dreamer as well as the dream objects there is no difference. This absurdity of thinking there is a plurality, and one is different from another is negated here from either standpoint.

Prelude Sloka 2
The Sun is reflected in the pure Ganga water, as well as the ditch or dirty water. Is there any difference between either the sun or even the reflected sun? There is a difference in the water quality, not in the sun.
Similarly the space in the mud pot and the space in the golden pot, is there any difference? There is no difference.
Similarly in the vastu प्रत्यग्वस्तुनि, that is pratyag (the Self), which is of the nature of ananda is like the ocean with no ripples or waves-निस्तरन्ग. It has no disturbance , devoid of any waves. It is the ocean of ananda, without disturbance. In that inner most Self which is ananda, can there be any bhed, distinction that is delusory? Can that Self be called as good or bad Self- like this is Brahmana or chandala. Idea is can we talk of differences when we look at the Self.

How there is no difference- two examples has been given. Therefore two theories have been given - Theory of Reflection, theory of limitation. Both these theories are given to explain plurality, as to how the One Self appears as many. To explain this diversity in vyavahara, Vedanta uses these two theories.
When the sAdhak gets to this stage of perceiving the chaitanyam being all pervading and present everywhere, then the sAdhak enters into silence and gets aware of the Stillness which is ever present and is the substratum of the whole Cosmos.

Footnote:
These two verses are the preparatory exercise for every sadhaka. Because, in these two verses the minimum requirements for a sAdhak have been prescribed. Those are:
1. To understand the Truth one need to have pure discrimination and stillness of mind.
2. To have equality so that one should be able to see that there is in reality no difference in any thing and everything.
3. All the external world is only a reflection of the Absolute.
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Re: Maneesha Panchakam

Postby lakssg » Tue Jan 28, 2014 6:25 pm

Maneesha Panchakam
One of the magnificient works by Bagawan Shankaracharya where he reveals the doctrine of vedantha in 5 verses.the first 4 verses represents Mahavakya from 4 vedas and 5 th one is regarding the bliss experienced by the master of wisdom
Maneesha means conviction. Here Acharya Shankara proclaims with deep conviction -only one who has experienced the truth as oneself and abides in it alone is worthy of worship and only he is your Guru- no matter whoever it be (even it be a dog eater)
A sequence of events leading to the composition of this panchakam -Lord shiva appears before shankaracharyaji in disguise of a chandala in the narrow streets of Varanasi when shankaracharyaji was going to temple after bath in the sacred river Ganges.Seeing the chandala shankaracharyji tells him to move away from him .In response to this the chandala puts 2 questions to shankaracharyaji.
Introductory verse-1/ question1
1. Whom are you telling to move? are you asking to move this physical body away from your body?
Or are you asking to move the spirit-self of me to move away from the self in you
Significance of these questions- if he was mentioning it to the matter envelopment –in both the cases it is made up of 5 elements –which also constitute the whole world of matter. So where can the matter move? Within itself it cannot move.
If it was regarding the spirit-consciousness it is only one without a second which pervades everywhere. where will it move?
From relative and absolute standpoint oneness is there.
Introductory verse-2 /question2
If reflection of sun is there in pure ganges water and in dirty waters of ditches- does it matter to the sun in the sky? Sun is unaffected. There is difference with regards to reflection when water is pure or dirtybut it has nothing to do with the sun.
Does it matter to the space if it is there in the golden pot or in the mud pot. .Here the containers are different- space is least affected by the containers.Likewise differences are there in the individuality but the effulgent self is one in all.
In the pure consciousness – which is sacchidananda swaroopa how can there be differences.If one sees differences like one is a Brahmin, another is sudra it is due to delusion. Only wise can see unity in this diversity.
Acharya shankara at once recognises Lord Siva and with prostrations to Lord he composes the 5 verses..
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Re: Maneesha Panchakam

Postby madan » Wed Jan 29, 2014 6:56 pm

Hari Om.
One day Adi Shankaracharya while walking in the street of Benaras along with his disciples after taking bath in the holy Ganga water saw a sweeper, with his professional instruments under his arms,coming along.The brahmana in him shouted 'go go'-'move move'.At that moment he became careless identifying with his body and mind and experiences plurality being a teacher of advait philosphy. The sweeper was none other than Lord Vishwanath. The divine sweeper replied; O dwij, what do you want? Do you want move matter from matter or want to separate Spirit from Spirit. In either case You will fail as the matter is made up of five great elements which constitute the material cause for the entire world of names and forms. Acharya and his disciples can easily move away sweeper but how can they keep away from five great elements that constitute the very world around and about them. Certainly matter can not be moved away from matter as it can not go any where.
As regards the Spirit, Consciousness that lends sentiency to the inert matter, being the very cause of the matter, is all-pervading. The Spirit, therefore, can not be moved away from Spirit.
According to vedanta, there are two accepted theories to explain how the Infinite- Consciousness comes to play as Individual. The theory of reflection where by the light of Consciousness when reflected in the subtle mind- intellect becomes individualised sentient ego in each one of us.The other one is 'Conditioning theory' where by the Consciousness is conditioned by the body,mind,intellect equipment and becomes individual(avacchedvada). Using both these theories Lord Vishvanath expounds the question of the sweeper in the next verse.
2- The one Consciousness reflects in all hearts just like one Sun reflects in all pools of water-whether clean Ganga water or dirty ditch water. the reflections will be different according to the reflecting surfaces. So, the individual will be different, but there will be no difference in the one Consciousness that shines through all hearts. This is what sweeper says.
Based on the 'conditioning theory' the divine sweeper asks,is tere any difference in space whether it is in golden pot or mud pot?The difference is only in pots,but the space is one and the same within the pots and without the pots.Similarly, the one Self is ever immaculate,be it in a brahmana, or be it in a sudra.
In the Self,where there are no disturbances, there can be no distinction that this is a brahamana or a sweeper If a distinction is felt, it can only be an illusion or a delusion.
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Re: Maneesha Panchakam

Postby Arvind » Thu Jan 30, 2014 10:48 am

Hari Om,
We were just doing the initial Slokas of Bhagavad Gita Chapter 8 in the Bhagavad Gita Forum, and there also the Lord points the same which these initial introductory verses of Maneesha Panchakam talk about - unity at level of Consciousness and Matter.
By expression of terms Aksara Brahma and Adhyatma , the Lord has expressed unity from standpoint of Consciousness
By expression of terms adhibhuta and adhiyajna the Lord has expressed unity at level of Matter.
(Gita 8.3-8.4)
Pranaams
Arvind
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Re: Maneesha Panchakam

Postby Arvind » Thu Jan 30, 2014 12:18 pm

Now let us study Sloka 1 of Maneesha Panchakam. This verse mirrors the Mahavakya "prajnanam Brahma"
Verse 1
जग्रत्स्वप्न्सुषुप्तिषु स्फुत्तारा या संविदुज्ज्रुम्भ्ते
या ब्रह्मिदिपिपीलिकान्त्त्नुशु प्रोता जगत्साक्षिणी ।
सैवाहं न च दुश्यवास्त्विती दृढप्रज्ञापि यस्यास्ति चेत
चन्दलोअस्तु स तु द्विजोअस्तु गुरुरित्येषा मनीषा मम ॥ १ ॥


This indeed is my deep conviction: he who has realized that He (the Self) is not the seen, but that he is the One Consciousness that illumines all experiences during the waking, dream and deep - sleep states, the one Consciousness that is the sole witness of the entire play of the universe, the one Consciousness which is the very Life Spark in all forms from the Creator down to the ant, he alone is my Guru, be he a sweeper, be he a Brahmana.
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Re: Maneesha Panchakam

Postby madan » Wed Feb 05, 2014 4:50 pm

Hari Om,
This verse is Drig-Drisya Vivek, the discrimination between Seer and Seen, Sat and Asat. The Seer is Consciousness by which we apprehend and appreciate objects in all the three states- the waking, the dream and the deep sleep. By themselves neither the body can see objects, nor the mind feel its emotions, nor the intellect entertain its thoughts, because these equipments are made of matter, and the matter is inert and insentient. yet, in our life,so long we are alive, we see objects by our body, feel emotions by our mind, think by our intellect, because sentiency to our B M I is loaned out by the Self. This enlivening principle of Consciousness is called prajnanam which is Brahma as described as mahavakya in upanishad.

The same Consciousnessis is the very life spark of all beings,right from the Creator down to the ant.

I am this Consciousness,the Seer, and not the perceived world,the ' seen'.
This is the final awakening. the person who has gained this true vision in his spiritual experience is a man of realisation. Such a person is my Guru, be he a sweeper or a brahman . This is my firm conviction, says Adi Shankar.
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Re: Maneesha Panchakam

Postby lakssg » Wed Feb 05, 2014 11:41 pm

1 st verse
This verse is based on the Mahavakya- Pragnanum Brahma- from Aiythreya Upanishad- Consciousness is Brahman
Here Acharya Shankaracharyaji declares-This is my firm conviction that he is my guru who has realized that he is that consciousness
-. which is clearly experienced in all 3 states - which illumines all
-. which is there in all beings from the creator Brahmaji to the smallest - ant
-. which is the witness of entire world- it gives Chetna to to all and is self shining.
- . which is is the seer -not the seen or known
It does not matter whether he is a Brahmin or chandala
This is the description of the realized person who abides in the supreme truth and is not carried away by the perceived world consisting of body,mind and intellect and fields of experiences .He sees oneness in all because he sees the same existence in all objects and beings.
Acharya shankara asks -who else is worthy to be called as Guru
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Re: Maneesha Panchakam

Postby Arvind » Thu Feb 06, 2014 8:19 am

Verse 1
The first two Slokas were spoken by the Chandala. Now in response to the Chandala, the actual text begins with the reply of Bhagavan Sankara.

The First Verse indicates the mahavakya "prajnanam Brahma".

In the four verses of this text the last line is the same - चन्दलोअस्तु स तु द्विजोअस्तु गुरुरित्येषा मनीषा मम. First let us see the meaning of this. Bhagavan Sankara says that whether one be a Chandala or a Brahmin, as long as his conviction is firm, he is my Guru.

The conviction that Bhagavan Sankara is talking about is the knowledge of the oneness of jiva and Brahman. One who knows this, the purport of all Upanishads- is my Guru, says Bhagavan Sankara. Chandala means a dog-eater, meaning an outcaste. Dvija means twice born, referring to a Brahmin. Man is born as a Sudra but by polished culture and refinement in character he becomes a Brahmana. So what Bhagavan Sankara is indicating is whether a person is of the lowest stature or the highest, as long as his knowledge and conviction is firm, he is my Guru.

This conviction is defined in four different ways in these four Slokas. As already mentioned, in this Verse 1 the conviction is the Upanishadic statement "Prajnanam Brahma". What is this, is explained in the first three verses.

What is the firm conviction - That I am that seer experienced in all the three states. I am that seer, without getting contradicted or negated- as one state negates another). Moreover I am not just substratum of the three states, but this Self is present in all the objects and beings - from Brahma to a clump of grass. So this prajna is not limited to me but is all pervading, i.e prajnam Brahma. Whatever names and forms I am seeing is of that prajna only.

The path of drig-disya viveka, the "seer-seen" relationship is used for inquiry here. Whatever is seen, including the mind and thoughts is not Consciousness. But I that Consciousness is the seer of everything including the mind.

This Self is clearly manifested in all the three states, that Self I am, and not that which is seen. Indirectly Sankara is hinting that the Self is the ultimate seer.
Viveka is needed when two things are mixed up. Differentiation of gross things is relatively easy, but to differentiate the subtle from the gross is difficult and needs a subtle mind.
Definition of Jagrat- the sense organs are perceiving all objects. Consciousness is clearly perceived in the waking state.
Svapna - when all sense organs are withdrawn and the samsakaras collected in the waking state are projected and becomes the objects of the dream. Awareness is there so I am aware of dream
Deep sleep - In which all my sense organs are merged, and the buddhi is also merged in the causal body. Pratyabhigna is there, so I am also in deep sleep

Implication of saying that I am there in all three states is that I am eternal. These states are contradicted but not me. as all these states and the objects perceived in those states are only "drisya"- be they gross or subtle.

Drisya is that which is known and is an object of perception.

The Acharya says I am drig and not drisya. When we inquire, starting from the gross objects outside to the sense organs and then to the mind and finally even to the illuminator of the mind we arrive at Consciousness which never becomes an object of perception. This is drig-disya-viveka employed here.

This Consciousness pervades all - from Brahma to a clump of gross and is saakshi(witness) not only of me, but of this entire world. and that saakshi is ME, one who knows this is my Guru..This is prajna brahma as Brahma is sarva vyapak (all pervasive).

Hence to summarize
(1) Verse 1 talks about the Upanishadic Statement "prajnanam Brahma"
(2) Verse 1 uses a combination of the techniques drig-disya- viveka and anvaya vyatireka.
The all-pervasiveness of the Absolute is anvaya. (By saying that this Consciousness pervades all from Brahma to a clump of grass)
The distinctness of the Absolute is the vyatireka. (By saying that the Self is separate and a witness to all the three states of Consciousness and their objects)

Note:When the pot exists, so too does the clay. But when the pot is broken, the clay still exists. Therefore, we conclude that the clay is real while the pot is only mithyA. Similarly, when the world and thoughts are present, we exist and when these are absent, as in deep sleep, we still exist. Consequently, we must conclude that who we really are - the Atman - is real, while the world, including body and mind etc. is mithyA. This logical process is called anvaya vyatireka (anvaya means "connection, association"-; vyatireka means "distinction, separateness, exclusion").

One who knows the Self as such, and as his own Self, he be it a Chandala or a dvija is my Guru, this is my conviction says Bhagavan Sankara.
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Re: Maneesha Panchakam

Postby Arvind » Thu Feb 06, 2014 8:29 am

Hari Om everyone,

Thank you for your comments on Verse 1. Let us now proceed to Verse 2.

Pranaams
Arvind
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Re: Maneesha Panchakam

Postby madan » Thu Feb 06, 2014 6:31 pm

Hari Om,
Verse-2, The meaning is: He who, during the course of realisation of immaculate,supreme,bliss eternal Bramhan, has come to firm conviction that the entire world is an extention of pure consciousness and has been imagined by his ignorance under the influence of three gunas while he is Bramhan,that person is alone my guru, whether he is a sweeper or is a brahman.
It is a famous assertion in vedanta, which the sages unanimously say that the 'Bramhan alone is the only truth and the world of plurality is a myth'( Bramha satyam jagat mithya). The world is not unreal, but the world as it is now imagined by our mind and intellect in ignorance is not real. This can be dispelled on having Knowledge of reality and consequently removal of ignorance as light dispels darkness. When a rope is not apprehended as a rope,from this non-apprehension arises many misapprehensions that it is a snake or something else.It is this snake which causes fear and sorrows in our life.Because of this non-apprehension of the intellect that the mind projects endless misapprehensions.This non-apprehension and the misapprehension together is called ignorance.This ignorance of snake can be removed only by the Knowledge of rope gained by direct apprehension of it.When the rope is apprehended,the non-apprehension of it naturally ends, and,therefore,all misapprehensions that arose from non-apprehension is also dispelled.So is the case of spiritual ignorance of non-apprehension and misapprehension of the reality.Those who have gained the apprehension of the reality through the purity of mind and contemplating on the vedant vakya say that this world of plurality is nothig but the cause of ignorance or delusion about the Reality.For such an enlightened person who revel in 'immaculate supreme eternal bliss'.there is no delusion and contamination just as a waker is not contaminated by any thing that happened in his dream,so too in the higher plane of Consciousness, there can not be a trace of the world of matter.It is beyond time,and therefore,Eternal.And it transcends the BMI,and therefore,is Supreme.All sorrows are arising because of BMI and when these are transcended,we get the state of Bliss.
One who has thus crosses the state of ignorance in the experience of Knowledge and is constantly living in that state of Bliss,he alone is my guru,thus says Adi Shankaracharya, be he a sweeper,be he a brahaman.
This verse brings forth the significance of 'Karya Karan Vivek' and famous upanishadic commandment,'I am Bramhan' of Brihadaranyak upanishad.
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Re: Maneesha Panchakam

Postby Arvind » Sat Feb 08, 2014 10:50 am

Sloka 2:
ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं
सर्वं चैतदविद्यया त्रिगुणयाशेषं मया कल्पितम्
इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले
चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम ||2||


He who, in his direct experience of the Immaculate Supreme - Bliss - Eternal, has come to the firm understanding that the entire universe is but an extensive play of Pure Consciousness, all projected by his 'ignorance' expressed in the three moods of his mind, while he himself is but that Brahman - he alone is my Guru, be he a sweeper, be he a brahmana

This Verse expounds the Upanishad maha vakya "aham Brahmasmi"

Aham Brahmasmi is a anubhava vakya. The support of the I thought is Brahman. The implied meaning of "aham" in aham Brahmasmi is now expounded.

How this aham Brahmasmi is explained? One whose mind is firm in that Blissful And eternal and supremely pure Self - he may be a Chandala or Brahmin, he is my Guru. The word दृढा is important, one whose knowledge or abidance is not flickering. He is firm in the correct understanding, as the ignorant is firm in incorrect understanding that the Self is the body.

And he knows the tattva as not something different from him, but as himself. That the Bliss is of Brahman and that Brahman is Me. Not only that, this world also is Brahman only being an expansion, extension of Consciousness. And this whole world is projected, superimposed by Me on Me. The projection happens because of ignorance which is of the nature of three Gunas.

Now why is it said that the world that we see as an effect is only a projection of ignorance? For this Vedanta uses the inquiry method of Karya karana Vivek - Cause and effect.
For every effect there is a cause and the cause precedes the effect.
Effect is Jagat - idam Jagat. Whatever is idam, that is perceptible is called as Jagat and is an effect. Whatever is perceptible is called as effect- that which is born and dying. Gacchati iti Jagat, that which goes is called Jagat, that which does not remain the same.
In this world we see the effect and we see a cause. So for hundreds of effects, there must be hundreds of causes. Cause is always finite when see its immediate effect.
But when we look at that One Cause, then conclusion is if the world is infinite, the Cause must also be infinite. For effects are many and mind boggling and infinite, hence the cause of this world must also be Infinite.
Infinite is that which is not conditioned by time and space. And Infinity can be only ONE.

Now from such an Infinite cause can any effect come? Change is possible only in a finite thing conditioned by time and space. So modification is not possible in Cause. Therefore when we inquire the nature of Cause, we derive the fact that from an Infinite cause no effect is really possible. Therefore really speaking no world can be created from that Cause, Brahman. Therefore Vedanta says world is neither modification or product of any Cause but is only an appearance.
Therefore the Acharya says in this Sloka that this world is only conjured up because of ignorance.

Additional Note
A person who constantly meditates on the Absolute will one day gets awakened. He realizes that all the emotional experiences that are undergone are because of illusion/maya or ignorance of Truth. He understands that this illusion is governed by three characteristics or gunas – sattva, rajas and tamas. Once he overcomes these three gunas and becomes nirguna - guna rahita (not characterless, but beyond characters), his mind becomes pure, stainless and would be able to reflect the Absolute. Then such person will always be in that bliss.
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Re: Maneesha Panchakam

Postby madan » Mon Feb 10, 2014 6:16 pm

Hari Om,

Verse-3 Through this verse Adi Shankaracharya tries to give a number of instructions to seekers or students of spirituality in order to have Knowledge of Reality to enable them to burnt up their all actions done in past and future in the fire of Knowledge. He says that one should always constantly reflect on his teachers`s words that this world is continuously perishing, that he(seeker) can not have permanent happiness from the objective world which he has been seeking for from time immemorial.

To achieve his objective, he should tame his mind to be quiet and poise and for that he needs to cultivate dispassion from the enjoyments of this world and the world here after and to do this he needs to have ' Right understanding' so that he could discriminate between real and unreal, permanent and non- permanent. It has been said in 'Mundaka Upanishad (1.2.12) that the seeker must examine the worlds achieved by the actions and finding that they are not everlasting he should become dispassionate.Thus vivek and vairagya are two qualifications which a seeker needs to develop.

Renunciation(vairagya) based upon 'true understanding'(viveka) alone can make the mind dynamically quiet. It must become our deep understanding that the world is an ever-changing phenomenon ,and,therefore,no permanent happiness can ever be derived from the world,through the worldly things.The efforts put in by an individual to gain worldly knowledge and things only bring exhaustion and fatigue which in turn bring worldly sorrows. The understanding of the world makes the student wise and,therefore,the gushing of the mind into the field of sense-gratification gets reversed,and his meditation becomes single pointed focused on the Brahman.

Thoughts and actions leave their marks upon our personality,and they consequently decide our future actions. There is continuity in time;'the present is the product of past', and 'future is the past modified in the present'. When past vasanas(impressions) starts giving results they become 'prarabdha' and we get this life.theactions performed in this life and short of 'sanchit' they become 'kriyamana(agami All actions physical and mental, performed with sense of doership create vasanas for our personality. Such 'vasanas' of the past create pressure on the mind to get the sense objects to fulfill the desires.All the vasanas of the past and future are burnt up in the fire of Pure Consciousness when the person awakens to the higher state of Pure Consciousness and the ego merges into the Self-as the dreamer disappears into waker. Even after the realisation of the Self,the present body continues to function till the 'prarabdha' vasanas remains but that will not create new action.

Such a person is called 'realised person'.Such a person is my guru,be he a sweeper,be he a brahman, is the deepest conviction of mine, says Bhagavan Adi Shankara.

In this verse, Acharya has shown the importance of 'Nityanitya Viveka' and has built up his thoughts upon the mahavakya 'tattvamasi' found in the Chaandogya- upanishad.
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Re: Maneesha Panchakam

Postby Arvind » Mon Feb 10, 2014 10:36 pm

Hari Om,

Thanks everyone let us now proceed to Verse 3.

Arvind
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Re: Maneesha Panchakam

Postby lakssg » Mon Feb 10, 2014 11:18 pm

verse 2
This verse is based on mahavakya- aham brahma asmi- i am Brahman
Here acharya explains -who is worth to be called as guru-
Guru is one
-who has a firm conviction of - brahma satyam jagan mithyac
-who abides firmly as Brahman-as a result of his direct experience of supreme- eternal- bliss
-who sees world as only an expansion of Brahman projected by itsignorance expressed as tamas,rajas and sattwa
He could be a Brahmin or chandala


The endless sorrows one undergoes in life is due to the failure to experience the self which is real and due to wrong notion that this world is real .This is due to ignorance. This ignorance ends only with knowledge –when one understands the mityathva of the world. Such an awakened soul revels in the supreme bliss.
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Re: Maneesha Panchakam

Postby Arvind » Tue Feb 11, 2014 8:09 am

VERSE 3

शास्वन्न्स्वरमेवा विश्वमखिलं निश्चित्य वाचा गुरोः
नित्यं ब्रह्म निरंतरं विमृशता निव्याज्शान्तात्मना ।
भूतं भावि च दुष्क्रुतं प्रदहता संविन्मये पावके
प्ररब्धाय समर्पितं स्वव्पुरित्येशा मनीषा मम ॥ ३ ॥

He who has done long reflections upon his teacher's words that this world of change is permanently in a state of flux; he who has tamed his mind to a true state of quiet and poise; he who has brought his mind, devoid of all dissimilar thoughts, constantly to contemplate upon Brahman; he who has burnt up all his past and future residual-vaasanas in the fire of Pure Consciousness; he who has offered his body to live through and exhaust its present destiny he alone is my Guru, 'be he a sweeper, be he a Braahmana.'
Arvind
 
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