maneesha panchakam - drsarma. sankara acharya/maneesha... · nis-taranga the wave less and steady...
TRANSCRIPT
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
6
Satyaachaary asya gamanae
kadaachin mukti daayakam,
Kaasee kshaetram prati saha
Gouryaa maargae tu Sankaram,
7
Interpretation
asya In that
mukti daayakam Sacred and fulfilling
Kaasee kshaetram pious city of Varanasi,
kadaachin once upon a time
satyaacharya a sacred & learned man
gamane was on a stroll.
prati Opposite to (the man)
maargae tu on that very street
saha Gourya along with Gouri devi
Sankaram 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
gachcha gachchaeti cha abraveet,
Sankarah so api chandaalah
tam punah praaha Sankaram,
10
Interpretation
drustwa On seeing
vaesha dharam the couple in the attire of
antya a downtrodden family,
abraveet uttered (the learned man)
gachcha Get away.. You….
cha also ….(scornfully)
gachchaeti Get away.. etc.,
sankarah so api Even though he is Lord Siva
chandaalah in disguise of the downtrodden
tam to that learned man
Sankaram The Lord Sankara
punah praaha 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 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
kim broohi gachcha gachchaeti ?
13
Interpretation
Yati vara O! Best among the learned!Broohi You shout (scornfully) toGachcha Get away Gachchaeti Get away etc….Kim Whom (out of hatred)Vaanchasi You strongly desire toDooree kartum keep at a distance, keep aloof ?Annamayaad Is it my body made from food, it isAnnamayam same as yours nourished by foodAtha vaa if not, perhaps if it isChaitanyam the inner sentient energy in me Yaeva it is also theChaitanyaat 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 bhramah ?
16
Interpretation
pratyag vastuni The indwelling essence in all is
nis-taranga the wave less and steady
ambudhou ocean called the
sahaja ananda innate, natural Bliss Absolute;
avabodha This is the perfect understanding.
mahaan O! Great soul, (for you too)
ko why is
ayam this (very hatred inducing)
vibhedha bramah illusion of discrimination (that)
ayam vipro one is learned and a Brahmin
ity api and that the other
ayam shwapacho 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
ghatee mrit kumbhayorva ambarae?
19
Interpretation
Ganga ambudhi Be it in the sacred waters of Ganges
payah poorae vaa or in the cesspools situated in
chandaala veedhi the slum dwellers‟ lanes,
bimbita in reflected and shining
ambara manou the jewel of the sky, the Sun
antaram kim what difference
asthi (vaa) does exist ? and also
kaanchana ghatee be it a golden vessel
mrit kumbha yor or be in an earthen pot,
ambarae vaa in the reflected sky also
antaram kim what difference
asthi 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
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
chandaalostu sa tu dwijosthu gurur ityaeshaa maneeshaa mama.
23
Interpretation
jaagrat In the wakeful state,
swapna in dreaming state and
sushupti shu also in the deep sleep state
sputa taraa that which very clearly
jrumbhatae shines in all beings and
sam vidu perfectly knows every thing;
yaa That which is
protaa embedded and indwelling
Brahma adi from the Creator onwards
pipeelika anta up to the ant,
thanu shu all living bodies and
saakshinee which is the witness
jagat for all worldly activity;
24
Interpretation
sa yaeva aham And that which is
na cha drusya not to be perceived by us
vastvu iti as an object to be -
api drudha in spite of firm knowledge
prajnaa of material things;
asthi chaeth It remains verily the same
chandaalo in the down trodden (outcaste)
asthu very much exists
sa tu in the same way as
asthu dwijo it exists in the learned (Brahmin)
maneesha mama My firm understanding is that
yaesha Great one who inculcates this concept
Gurur iti 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
chandaalostu sa tu dwijostu gurur ityaeshaa maneeshaa mama.
27
Interpretation
Brahmaiva The Brahman indeed is
aham the inner Self or “I”
idam jagat cha in this very universe too,
sakalam in every thing
chinmaatra the subtle conscious form
vistharitam is perfectly unfolding itself.
sarwam chaithath All this sentient world
avidyayaa borne of nescience
thrigunayaa by the play of the three gunas
sesham remains as (divided but it in fact)
mayaa by me
kalipitam imagined to be diverse.
28
Interpretation
yasya Who so ever, he may be
dhruda matih that person of firm conviction
iththam who understands the Brahman
nityae resides permanently as the
parae the Supreme
nirmale uncontaminated (taint less)
sukhatarae extreme Bliss.
asthu May be he is
chandaalo an outcaste
sa tu in the same way,
asthu dwijo may be he is a Brahmin.
maneesha mama My firm understanding is
yaesha that Great one with this concept
Gurur iti 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 viswam akhilam nischitya vaachaa guroh
nityam brahma nirantaram vimrisataa nirwyaaja saanta atmanaa,
bhootam bhaavi cha dushkritam pradahataa samvinmayae paavakae
praarabdhaaya samarpitam swavapur ityaeshaa maneeshaa mama.
31
Interpretation
Viswam akhilam This entire universe
saswat yaeva apparently continuing,
naswaram is perishable and impermanent
nischitya as per the decisive
Guror vaacha proclamation of the Lord.
Brahma The Brahman is (indeed)
nityam permanent and everlasting and
nirantaram is undifferentiated and peerless,
vimrusataa (if one) analyzed carefully with
nirvyaaja an untainted, unaffected,
santa atmanaa peaceful and tranquil intelligence.
32
swa vapur Our physical (differences in) bodies,
samarpitam are the products of
prarabdaaya the imprints of all our previous
dushkritam sinful deeds - those
bhootam pertaining to the past
bhaavi cha and to future (and present too).
yaesha The one who
pradahdataa perfectly reduces them to ashes
pavakae in the flaming fire (of knowledge)
sam vinmayae is the one of best understanding.
iti This
maneesha mama is my firm conviction.
Interpretation
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
yogee nirvrithamaanaso hi gururithyaeshaa maneeshaa mama.
35
Interpretation
yaa That which (the inner consciousness)
sphutaa very clearly
grihyatae is perceived
aham iti as the „I‟
anthah within
thiryangn all the animals,
nara the human beings
devathaabhir and the gods too.
yad bhaaasa By the effulgence of
swatho this pure self,
chaethanaa the inner consciousness
vishayaa the sense objects are
bhaanthi perceived (illuminated) by
hridaya, daeha the mind, the body and
aksha eyes etc., sense organs.
36
thaam The very mind, body and sense organs
bhaasai hi though illuminated by this (consciousness)
pihitha apparently cloud this consciousness,
arka mandala just as the effulgent Sun is
nibham concealed by the clouds (caused by the sun).
yogee That person of perfect realization
nirvrutha with complete and clear understanding
spoorthim due to his wisdom,
sadaa bhhavayan ever meditates on this
Maanaso hi verily in his mind.
maneesha mama My firm understanding is
yaesha that Great one with this concept
Gurur iti is the real preceptor.
Interpretation
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 laesalaesatha imae sakraadhayo nirvrithaa
yachchiththae nitharaam prashaanthakalanae labdhvaa munirnirvrithah
yasmin nithya sukhaambudhau galithadheer brahmaiva na brahmavidh
yah kaschit sasuraendhra vandhithapado noonam maneeshaa mama ||
39
Interpretation
yat The Self (Brahman) is
ambudhi the eternal ocean of
soukhya Supreme Bliss.
laesa laesatha A minute fraction of
imae this (Bliss Supreme) is
nirvritha adequate to satisfy
aakra adayo the Indra and other celestials.
prasaantha kalana Meditating with a perfectly calm
chittae mind only
yat on this (Bliss Supreme)
na ithraam and not by any other special means,
munir the sages
labdwaa experience
nirvritha adequate fulfillment.
40
Interpretation
Yasmin Whose
dhee mind (intellect) is
nithya always (ever)
galitha identified (unified) with
ambudhao this eternal ocean of
sukha the Bliss Supreme,
na brahmavid is not a mere knower of the Brahman, but
brahmaiva is the Brahman itself.
Sa Such a person (as described above),
yah kaschit whosoever he may be (no matter at all) -
pado his feet are
vanditha worthy to be worshipped
surendra by the Indra (and all other gods).
noonam Certain (definite)
maneesha mama 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.
The Epilogue
42
daasasthae aham daehadrishtya asmi Sambho
jaathasthaeso jeeva drishtyaa thri drishtyae
sarvasya athman athma drishtyaa thwamaeva
thwaevam mae dheer nishchithaa sarva saasthraih ||
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