Maneesha Panchakam

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Re: Maneesha Panchakam

Postby Arvind » Wed Feb 12, 2014 8:10 am

Hari Om,

Just wanted to add one point in Verse 2, with reference to त्रिगुणयाशेषं मया कल्पितम्.

This has already been explained nicely by Dubey ji. There Bhagavan Sankara said that the entire world is projected because of ignorance which is nothing other than Maya, which is basically three Gunas. The three Gunas are Sattva, Rajas and Tamas.

(1) Tamas is avarana, it has the veiling power. Its function is to hide the Reality, not make it known to us. This is what GuruDev terms as "non-apprehension".
(2) Rajas is viksepa, it has projecting power. When a thing is not seen as that thing, we see something else , that is projection, viksepa. Brahman when it is not seen as the substratum, is seen as the world. Therefore the world is not different from Brahman. This is what Gurudev terms it as "misapprehension".
(3) Sattva is the Guna that gives us the ability to discriminate, do viveka between the Real and the Unreal. That the Reality alone is appearing as Brahman, needs viveka and s subtle mind to inquire and arrive at the Truth. This is supplied by Sattva.
So though this world by the power of Maya (and its 3 Gunas) creates bondage, the very solution to get out of the bondage is also provided by Sattva that is also in the scope of Maya.
When a seeker develops abundant Sattva then he is able to quieten his mind, and then see that blissful, tranquil Self. He realizes that it is this Self alone that was appearing as the illusory world of names and forms. One who knows and abides in this conviction is my Guru, says Bhagavan Sankara.
Arvind
 
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Re: Maneesha Panchakam

Postby madan » Wed Feb 12, 2014 6:19 pm

Hari Om,
Verse-4, The meaning is: A yogi with silent mind lives,meditating upon That, which expresses as I-I in all beings: plant,animal,human and gods; That, by whose Light mind,senses and body are enlivened to activity, even though they themselves are inert and insentient matter; That ,which illumines everything as Sun covered by the clouds- He alone is my guru,this is my firm conviction.
It is our common experience that we project and perceive our own created world through our mind and each world is private. The world is nothing but the function of mind and where there is no mind there is no creation as in the case of deep sleep. similarly the Creator, being the 'total-mind'creates the entire macrocosmic(samasti) world. But all the created world, microcosmic(vyasti) or macrocosmic, can not become active without the grace and play of the one Infinite Consciousness This Consciousness is the Self in each of us which is the support of the universe and of the all creatures,This is also the cause of dissolution of the universe. in that Self all these merge to disappear,as the dream disappears into the waking state. The dreamer then realises that I alone am the waker. This Self in me is the very Self which is the support of the entire universe
The same Self is life spark of all the individual that provides sentiency to all the inert and insentient matter. It expresses as 'I' in all individual. So what we are required is to search for and experience this ' I' and its Source. This can be done by Turning our mind from the world of objects,emotions and thoughts, and fixing it upon the infinite Consciousness which is nothing but the Pure Self in each one of us. A quiet,alert,vigelent mind,thus turned towards its own source,in a silent state of total expectation,is a yogi. such a yogi realises the Self that illumines all the matter,as the Sun shines covered by clouds.
Such a yogi is indeed my guru,whether he is a sweeper or a braahman. This is my firm conviction, says Adi Shankaracharya.
This verse is based on the mahavakya of mundak upanishad which says ' this Self in me is the Infinite Reality' (ayam atma brahma). This verse gives us ' jada chetan viveka'-the discrimination between inert matter and the Sentient.
madan
 
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Re: Maneesha Panchakam

Postby lakssg » Wed Feb 12, 2014 7:14 pm

verse3
This verse is based on tatvam asi
Acharya shankara ascertains –he is my guru whether he is a Brahmin or a chandala,
one who has
1. through constant reflections upon his gurus words is convinced that this world is perishable and is in a state of change every moment. He is also convinced of the unchanging reality – the substratum behind it and that supreme consciousness he is.
2 Mastered his mind and channelized it to contemplate upon Brahman devoid of any other thought.
3 burnt up sanchita and agami in the fire of knowledge and lives in the body just to exhaust the prarabda karma .

Through this verse acharya gives instruction to seekers on how to evolve in the path and also tells how a jeevan muktha purusha is able to live in this world unattached
Viveka , vairagya and abhyasa are essential steps to ascend the ladder of spirituality.This is possible only through surrendering at the lotus feet of guru, listening to his words of wisdom and constant refelections on his teaching -.Guru points out the ephemerality of the world and the eternal bliss of Brahman . With this the sadak is convinced that he is not going to get any everlasting joy from this everchanging world and he turns inwards in pursuit of a higher truth. This makes his mind quiet which enables him to meditate up on the reality and understands that self in him is the pure consciousness(tatvam asi)

How does a jeevan muktha purusha lives in this world after realisation-once knowledge sets in he becomes master of matter envelopments . for such a jnani Brahman alone is and there is no doer or enjoyer.Fire of knowledge burns up the doer. His sanchita and agami are destroyed.what about prarabda? As long as body is there prarabda is there .But this jnani as a witness just observes the various changes happening to the body mind equipment all the time revelling as Brahman.
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Re: Maneesha Panchakam

Postby Arvind » Thu Feb 13, 2014 9:34 am

Verse 3

Bhagavan Sankara says "I say with my sharp reflection and conviction through Guru’s words, that this entire Universe is transitory and only the Brahman is permanent; the human body is delivered unto us as our praarabdha to meditate on that Absolute constantly with a calm and pure mind and after awakening with this fire of self effulgent intellect (wisdom), that individual burns his past and the future karma in that shining fire of knowledge and will just surrender his present body to the praarabdha."

So, when one meditates on the Absolute and constantly is in the state of awareness of the Absolute, will clear all thoughts in the mind i.e., will not have any attachment towards thoughts. Such individual will merge the mind in the Absolute and becomes one with the Absolute.

However for this para vairagya is needed, one must turn back his mind from all karma and the worlds earned through them, and constantly meditate on Guru's words. Dubey ji has already quoted Mundaka Uo 1.2.12 appropriately in this context.

Gurudev gives an example that when a salt doll into the ocean to measure the depth of the ocean and not only lost itself, but has become one with the ocean. So, the individual who meditates on the Absolute not only melts and becomes one with the Absolute, but becomes the Absolute itself. For such a person the sanchita and aagaami karma gets burnt and he will be living just to burn his praarabdha karma. He surrenders himself to the Absolute. Such kind of a person has overcome all his conditional thinking from the past and will not be succumbed to any conditional thinking in future. Such a person will act only as per the situation as long as the present body stays alive and may not react in any situation.
Arvind
 
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Re: Maneesha Panchakam

Postby Arvind » Tue Feb 18, 2014 10:43 am

Hari om,

Now let us study Sloka 4.

या तियार्न्ग्नार्देव्ताभिराह्मित्यांतः स्फुटा गृह्यते
यभ्दासा हृदयाक्ष्देहविश्या भांति स्वतोअचेतनाः ।
तां भास्यैः पिहितार्क्मंदाल्निभां स्फूर्ति सदा भावयन
योगी निवृत्मंसो हि गुरुरित्येषा मनीषा मम ॥ ४ ॥


A Yogi with his hushed mind lives, meditating upon That, which expresses as 'I--I' the subjective individuality in all creatures: plant, animal, human and angels; That, by whose Light, mind and senses and body are all enlivened to activity, even though they are all made up of inert and insentient matter; That, which illumines everything as Sun from behind a bank of clouds - He alone is my Guru: this is my firm conviction.
Arvind
 
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Re: Maneesha Panchakam

Postby lakssg » Sat Feb 22, 2014 6:15 pm

4 th verse
Acharya Sankara now declares - that yogi is great who has clearly grasped within himself the truth and abides in that. The consciousness - that which expresses as “i” “I’ the subjective individuality in all beings - plants, animals,man, gods and that which in whose presence the inert, insentient body,mind,and senses are charged to various activities and is the illuminator behind all these matter envelopments - hidden like sun behind the clouds.He alone is worthy to be called as guru
This verse is based on mahavakya “ayam athma brahma” it is an anusanthana vakya- This”I” is self (athma) and this athma is Brahman.
what makes a yogi different from an ignorant
For an ignorant this universe which is a multitude of names and forms - the duality is real and his attention is on the matter envelopments and he misses the non dual reality behind the multiplicity.Eventually he is entrapped in shoka and moha of samsara.
He is a yogi – who has withdrawn his mind from the world of object,emotions and thoughts and with a quiet mind enriched in purity and clarity directs it towards the self. He is the one who has experienced that the life spark behind the matter envelopment of an individual - the self is the same consciousness in all beings from brahmaji to the smallest of all being and that consciousness i am. He ever abides as that consciousness.
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Re: Maneesha Panchakam

Postby Arvind » Mon Feb 24, 2014 1:02 pm

Verse 4

The heart, body, mind and senses are in reality insentient. But we perceive them as sentient. So, what is that, which is present in them to appear them as sentient? It is the self effulgent Consciousness which is actually making them to appear sentient. So, this self effulgent consciousness is present as substratum in all these and creating an illusion that all these are sentient. It is like when we watch a movie on a screen we see various colorful shadows created by the reel through which the light is passed through. In reality all these shadows or the casting/movie that we see on the screen is not real. Only the light is real. This self effulgent consciousness is shadowed by the mAya as the clouds hide the sun’s halo.

We can see all the objects in the world in a broad day light even if the sun is covered by the clouds. Does it mean that the sun is not present when the clouds cover the sun? No. There is another simile to understand it easily. When we see the full moon in the night we say that the moon is so good and the moon light is making us to see all the objects in the night also. But in reality moon is not self-luminance. What we see the moon is actually the reflection of the sun’s light which is falling on the moon. In the same way this whole world is only a reflection of that self effulgent consciousness as the substratum.

While we watch a movie we undergo through many emotions as similar to that of the emotions that are projected on the screen. Now let us say instead of watching the movie on the screen if we take 180o turn and see the light coming from the booth/projector, we will not be undergoing any emotions; instead, we will be so peaceful without any thoughts/emotions. Suddenly the illusion of the movie is gone from us. In the same way the one who sees, perceives and always be in the awareness of that self effulgent consciousness i.e., always meditating on that self effulgent consciousness is always peaceful to the brim, completely fulfilled, contented, self-satisfied, without any desires (no thoughts – in a perfect stillness) and full of bliss. Such an individual is none other than a Guru, preceptor.
Arvind
 
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Re: Maneesha Panchakam

Postby Arvind » Tue Feb 25, 2014 8:01 am

Hari Om,

Now let us study the last Verse of this text, Verse 5.

Verse 5
यात्सौख्याम्बुधिलेश्लेशत इमे श्कद्यो निव्रुता
याच्चित्ते नितरां प्रशान्त्कालने लब्ध्वा मुनिनिर्व्रुतः ।
यस्मिन्नित्यासुखाम्बुधाऊ गलित्धिब्रह्मैव न ब्रह्मविद
यः कश्सित्सा सुरेंद्रव्न्दित्प्दो नूनं मनीषा मम ॥ ५ ॥


During its moments of utter quiet, a yogee's mind gains that Ocean of Bliss, a tiny droplet from which is sufficient to make Indra and others feel contented and happy. Such a one who has dissolved his individual intellect in this Eternal Ocean of Bliss, is verily Brahman, not a mere Knower of Brahman - That rare one, whose feet are worshipped even by the very King of Gods indeed, he alone is my Guru; this is my firm conviction.
Arvind
 
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Re: Maneesha Panchakam

Postby Arvind » Fri Feb 28, 2014 12:00 pm

Verse 5:

It is said that the happiness we experience in objects and people is nothing but reflected happiness of our own Being. Our own Being is the source of all happiness, the rest being only partial reflections, or rather distortions of that pure ananda. Therefore one who abides in this Self, is in the source, the abode of all Bliss, which others are only tasting a portion of it here and there.

Even Indra, as per the Taittiriya enjoys only a fraction of that bliss. Even the minutest portion of that bliss is enough to satisfy the Indra and other god, for they are only reflections of that supreme ananda. The bliss of Brahman is the greatest, the substratum as the ocean is the substratum of waves. In fact there can be no quantification like that, though the scriptures give us such quantifications because we only understand it that way. Being Bliss itself, there can be in reality no gradations in it, it is mere sense of fullness and completion.

Such a person is full of Love, kindness and joy. Such a person responds to everyone and everything happening around him, but will not react to anyone or anything. Such a person is always in that eternal self effulgent bliss.

Such a person Bhagavan Sankara says is not a knower of Brahman, but Brahman himself.
Whosoever that individual, his feet are fit to be worshipped even by the lord of kings Indra himself. This is my prudent reflection and conviction.
Arvind
 
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Re: Maneesha Panchakam

Postby Arvind » Sat Mar 01, 2014 7:26 am

Hari Om,

Thank you everyone for their reflections on these five Slokas.

Before we conclude let us post a summary of this text, and our key take always and understanding.

Pranams
Arvind
Arvind
 
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Re: Maneesha Panchakam

Postby lakssg » Sat Mar 01, 2014 12:48 pm

Verse 5

Acharya Sankara expounds who is worth to be a guru- one who has through complete mastery of the mind has dissolved the mind and intellect and subsequently the individuality and has become the supreme bliss- the reality. Such a yogi is worshipped even by the kings of gods.A yogi has dissolved his mind and intellect in the self -he is verily Brahman not just knower of Brahman like how wave becomes the ocean .

As though to point out the reward of pursuing this path unto perfection acharya now points out the result –one becomes ocean of bliss –Bliss of yogi is different from the happiness of an ignorant in many ways
What makes the ananda of yogi noteworthy- As eloberately discussed in Taittreya Upanishad –brahmanda valli -8 th anuvaka The happiness of the yogi is not dependant on any objects or beings but it is sahaja- it is ones own nature .he never searches for happiness. A Tiny drop of this bliss is sufficient enough to make gods like indra happy and contented .
An ignorant man is always in the pursuit of happiness among objects and beings of this world which he never gets. He gets into bondage and sorrow except for fraction of happiness here and there.
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Re: Maneesha Panchakam

Postby Arvind » Thu Mar 06, 2014 12:31 pm

Summary of Maneesha Panchakam

One day Adi Sankara along with his disciples after having a refreshing bath in the Ganges at Kasi were on the way to the sacred temple when a Chandala comes in their way. And then Sankara says "gacha gacha" . To this the Chandala asks Bhagavan Sankara as to who should go away from whom, as there is oneness both at the level of Consciousness as well as matter. There is no difference in the Sun and its reflection or a space in a mud pot and gold pot. All differences are only due to medium and conditioning which itself is illusory.

Hearing this, Bhagavan Sankara in an outburst of joy gives five Slokas called as Maneesha Panchakam.

In Sloka 1, the Upanasadic statement prajnam Brahma is expounded. It uses the methodology of drig-disya viveka, to go to the ultimate seer of all our experiences. All that is seen is not our true nature, but we are the ultimate seer be of everything in the world including our thoughts, as well as the three states of our experience - waking, dream and deep sleep. This Seer, this Life spark also pervades everything - from Brahma ji to an ant. One who realizes this is my Guru, this is my conviction.

In Sloka 2, the Upanasadic statement "Brahma Satyam jagat Mithya" is expounded.The seen is all false, only the seer is true. So here karma-karana viveka is used, by seeing the effects and inquiring on it, we go to the cause, only to arrive that the Seer is true, and whatever is seen is only a projection of our Consciousness brought about by Maya. One whose abidance is this, Bhagavan Sankara says is my true Guru, this is my conviction.

In Sloka 3, the Upanasadic statement "tat tvam asi" is expounded. Here a load of instructions is given. One who has based upon his teacher's instructions has reflected long and developed viveka and vairagya - he comes to the conclusion that this world is impermanent and false, and is able to quieten his mind on that Brahman having destroyed his vasanas in the fire of knowledge. Such a Yogi, who remains with this knowledge living his life till Prarabhda plays out, such a Yogi is my Guru, this is my firm conviction says Bhagavan Sankara.

In Sloka 4, the Upanasadic statement "ayam atma Brahma" is expounded. This "I" which we call as "Atma" is the Brahman. This "I" alone illumines the mind, which in turn illumines all the objects of the world which are inert. This "I" the Self in Me is the same Self in all creatures. A Yogi who lives meditating on his Self, the "I" with such knowledge as described above, is my Guru, this is my firm conviction says Bhagavan Sankara.

In Sloka 5, talks about the bliss aspect of Brahman. The joy experienced in the world, as well as those of the higher joyful beings like Indra, is only a fraction of that bliss which the Yogi experiences in utter quiet moments of meditation. Such a Yogi has ended his individuality and experiences Bliss Absolute, which is as though all the bliss of everyone put together at the same time! That rare Yogi, who is most worshipful alone is my Guru, this is my form conviction says Bhagavan Sankara.

With these 5 Slokas the text concludes. Om tat sat.
Arvind
 
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