Kashipanchakam Lyrics in Oriya | କାଶୀପଞ୍ଚକମ୍


ମନୋନିଵୃତ୍ତିଃ ପରମୋପଶାନ୍ତିଃ
ସା ତୀର୍ଥଵର୍ୟା ମଣିକର୍ଣିକା ଚ ।
ଜ୍ଞାନପ୍ରଵାହା ଵିମଲାଦିଗଙ୍ଗା
ସା କାଶିକାହଂ ନିଜବୋଧରୂପା ॥ ୧॥

ୟସ୍ୟାମିଦଂ କଲ୍ପିତମିନ୍ଦ୍ରଜାଲଂ
ଚରାଚରଂ ଭାତି ମନୋଵିଲାସମ୍ ।
ସଚ୍ଚିତ୍ସୁଖୈକା ପରମାତ୍ମରୂପା
ସା କାଶିକାହଂ ନିଜବୋଧରୂପା ॥ ୨॥

କୋଶେଷୁ ପଞ୍ଚସ୍ଵଧିରାଜମାନା
ବୁଦ୍ଧିର୍ଭଵାନୀ ପ୍ରତିଦେହଗେହମ୍ ।
ସାକ୍ଷୀ ଶିଵଃ ସର୍ଵଗତୋଽନ୍ତରାତ୍ମା
ସା କାଶିକାହଂ ନିଜବୋଧରୂପା ॥ ୩॥

କାଶ୍ୟାଂ ହି କାଶ୍ୟତେ କାଶୀ କାଶୀ ସର୍ଵପ୍ରକାଶିକା ।
ସା କାଶୀ ଵିଦିତା ୟେନ ତେନ ପ୍ରାପ୍ତା ହି କାଶିକା ॥ ୪॥

କାଶୀକ୍ଷେତ୍ରଂ ଶରୀରଂ ତ୍ରିଭୁଵନ-ଜନନୀ ଵ୍ୟାପିନୀ ଜ୍ଞାନଗଙ୍ଗା ।
ଭକ୍ତିଃ ଶ୍ରଦ୍ଧା ଗୟେୟଂ ନିଜଗୁରୁ-ଚରଣଧ୍ୟାନୟୋଗଃ ପ୍ରୟାଗଃ ।
ଵିଶ୍ଵେଶୋଽୟଂ ତୁରୀୟଃ ସକଲଜନ-ମନଃସାକ୍ଷିଭୂତୋଽନ୍ତରାତ୍ମା
ଦେହେ ସର୍ଵଂ ମଦୀୟେ ୟଦି ଵସତି ପୁନସ୍ତୀର୍ଥମନ୍ୟତ୍କିମସ୍ତି ॥ ୫॥

ଇତି ଶ୍ରୀମଦ୍ ଶଙ୍କରାଚାର୍ୟଵିରଚିତଂ କଶିପନ୍ଚକଂ ସମାପ୍ତମ୍ ।


We pass through three states every day of our life. These are the waking, dream and deep sleep states. These are called the jagrat, swapna and sushupti avasthas. In the waking state we are active and carry on transactions with the world that is outside us. In this state the other two states do not exist for us. Similarly, while in the the dream state, the dreamer is active and carries on transactions with the world that is outside him. While in this state also the other two states do not exist for the dreamer. Now, let us pause for a moment and find out where does the dream world as we would like to call the world one sees in a dream exist. He sees a procession with elephants, people etc., in his dream. Is it outside of the dreamer? The dreamer thinks so. But it is not seen by other dreamers and also disappears when he wakes up. So the dream world is not real but is a mental projection only. It exists within the dreamer’s mind only, but he sees it as though it is outside him. It has all the characteristics of the real world we find in our waking state. It has the dimensions of space, time etc. It may produce tangible effects in his body and mind. One may dream that he is falling from a precipice or chased by a tiger, and wake up but will continue to have palpitation and profuse sweating. The dream world is real, as far as the dreamer is concerned.

Do not what we said above apply to the real world we see in our waking state? Is there any difference at all between these two worlds? Not really. but we think the dream world is not substantial, but the other world is. Our philosophy questions this assumption and asserts that the so called real world is also not substantial but is a mental projection only like the dream world is. We may find it hard to digest this assertion but it is hard to refute it also. This is because of the fact that it does not exist in the other two states. In the deep sleep state, the sense organs and the mind are withdrawn. So, no world exists. We are ourselves in the form of bliss. This bliss is superior to any pleasure one may get through one’s sense organs. That is why even an emperor who may have all the wealth and power at his command will not be willing to remain awake and enjoy the pleasures that are at his command all the time. He would like to fall asleep and enjoy the higher bliss which is his true nature. But this state is temporary as our mind continues to be covered by ignorance. That is why when we wake up we are back where we were, into this world of ours with all its problems.

Mark, in the waking state the mind and the sense organs are active. In the dream state only the mind is active and the dreamer creates the dream world, transacts with it and withdraws it within himself at the end of the dream.

Similarly, when one goes to sleep and slips into a dream, the real world goes. That is why one may go to sleep with a jar of water by his bed side. He may feel thirsty in his dream, but the real water by his side cannot come to his aid. Only dream water can quench the thirst. Similarly, one may come across a windfall in his dream, but all that piles of dream money will not help him out of the financial crunch he may face on waking up. This is explained in our upanishads. The DakShinamurthy Stotram of Sri Sankaracharya explains this with many examples. A magician conjures up objects
out of thin air. These objects appear as real to the observer. But the magician knows they are unreal. Similarly, the world appears real to us. When the person gets jnanam and wakes up he realises that what he sees is God appearing as the world. It is his own self also. So, there is no world other than himself. It is born, exists and withdrawn by his mind; just as a dream is born, exists and withdrawn by a dreamer’s mind. This is said in the Kaivalyopanishad. mayyeva sakalam jAtam mayi sarvam pratishtitam, mayi sarvam layam yAti.

Coming to Sankaracharya’s Kasi Panchakam, he, being an awakened person or jnani, sees no world outside of him. So, where will he go for a pilgrimage? By whatever name you may call the place, Kasi, Prayaga etc., it exists within him only. So, where will he go? There is an incident connected with Sri Ramana maharshi of Tiruvannamalai that vividly illustrates this fact. Once someone asked him why he is staying all the time at Tiruvannamalai only and not go on any pilgrimage. Ramana promptly asked the person where can I go? But, Sankaracharya retained his ego for carrying out his mission as a teacher. Most of us believe in a god with form and name. We believe in the efficacy of puja, pilgrimage etc. Gita says that a man of wisdom should not confuse such people with talks about formless god etc., till they are mentally mature and are able to swallow such teachings of the upanishads. But, instead he should strengthen their faith by himself joining them in their method of worship. The Lord says in Gita that such devotees will gradually progress to higher form of devotion. So, the Acharya, like us, went to different places, worshipped the deities there, and composed hymns in their praise. All these are for the benefit of lay people only. But he had also composed works like DakShinamurthy stotram that disseminate advaitic phhilosophy. Trust this answers the question.

Above commentary by N.Balasubramanian. bbalu at


ତୀର୍ଥ is a word which occurs in most sanskrit literature from the
times ofଋଗ୍ଵେଦ, however inଋଗ୍ଵେଦ the word is used
to mean a way, a path , flow of water or a part of river where one
can safely bathe e.g.୧.୧୬୯.୦୬ ଈ.
ପ୍ରତି⁠ ପ୍ର ୟାହୀନ୍ଦ୍ର ମୀ⁠ଲ୍ହଷୋ⁠ ନୃନ୍ ମ⁠ହଃ ପାର୍ଥି⁠ଵେ⁠ ସଦ⁠ନେ ୟତସ୍ଵ ।
ଅଧ⁠ ୟଦ୍ ଏ⁠ଷାମ ପୃଥବ⁠ନ୍ଧାସ⁠ ଏତା⁠ସ୍ ତୀ⁠ର୍ଥେ ନାର୍ୟଃ ପୌସ୍ୟା⁠ନି ତ⁠ସ୍ଥଃ ॥

at times it is (though rarely in ଋଗ୍ଵେଦ) it is used to
mean as a sacred place(ପଵିତ୍ର) e.g. ୧୦ ୩୧.୦୩
ଅଧ୍ୟା⁠ୟି ଧୀ⁠ତର୍ ଅସ⁠ସୃଗ୍ରମ୍ ଅଂଶା⁠ସ୍ ତୀ⁠ର୍ଥେ ନ ଦସ୍ମମ ଉପ⁠ ୟନ୍ତ୍ୟ୍ ଊମାଃ⁠।
ଅଭ୍ୟ୍ ଆନଶ୍ମ ସଃଵି⁠ତସ୍ୟ⁠ ଶୂଷଂ ନଵେଦସୋ ଅମୃତା⁠ନାମ୍ ଅଭୂମ ॥

it can therfore beconcluded that certain parts or provinces of the
sub-continent were considered to be sacred in quality and volumes of
sanskrit literaure post vedic period advises that these places be
visited for spiritual enhancement. It will be shocking but
matsyapurANaମତ୍ସ୍ୟପୁରାଣ puts the figure at 30.5 Million
places in entire universe as tIrthas (ତୀର୍ଥ) However Vedas
mostly aknowlege the places near major rivers like sindhU , sarasvati
, gangA and sarayuସିନ୍ଧୂ, ସରସ୍ଵତି, ଗଙ୍ଗା, ସରୟୁ as
tirthas. In vedas particularly sindhU, sarsvati and sarayu rivers are
treated as mothers.
This is not a difficult to understand. The whole aryan civilization
was considered advanced because of their knowledge about techniques
of cultivation of land. The cultivation of land offered man ,
vis-a-vis any other living organism on the earth, control over his
food. It also reduced the risk of death which is associated with a
unter-gatherer. (that we were). It was also recognised early in
the civilisation that certain diseases which affect the animals also
affect the humans, increasing mortality. However diseases affecting
plants are different from than those which affect human beings. These
things together probably laid the foundation of vegetarianism.

In the light of the above terming the places near the rivers or the
fertile deltas as .sacred. or as god.s gift to humanity appears
justified and insistence on visiting such places is also
understandable. (e.g the meaning of the word kurukhetra
କୁରୁକ୍ଷେତ୍ର is land brought under cultivation by kuru dynasty.)

As far as KAshiକାଶୀ is concerned, it was a place where most
of the knowledge during the time of writing of most brahman-granthas
(ବ୍ରାହ୍ମଣ୍ଗ୍ରଂଥ) was born. During Mahabharata period kAshi was
a kingdom and Varanasi was the capital city of Kashi. In the first or
second century AD most literature refers to .kAshi. as a .nagari.

Insistence on visiting such places where nature and human together
worked in synergy to generate prosperity is natural. It is the
advise that any civilised society should give to its members.
Therefore the importance of visiting tirthas made sense during the
time when most of the Sanskrit literature was scripted. The story of
these places during the modern ages has changed dramatically and the
appropriate changes which should have been rightfully made in the
granhtas have not been made during the Middle Ages. The main reason
for this appears to be, as appropriately noted by the great
Indologist Dr D. D. Kossambi, .Brahmins who were traditionally the
keepers of knowledge, in Middle Ages, engaged themselves in the
meaningless activities to preserve orthodoxy and ignored progress.

One more point is important and needs to be emphasissed: one of the
most important aspects of Vedic philosophy is the importance that it
gives to the .doer. କର୍ତା than to the .method. arguing that an
accurate aetiology does not exist in nature. Vedic .vidhi.ଵିଧୀ
(to be translated as .command.) has three parts 1. doerକର୍ତା 2.
mantra (methodology)ମଂତ୍ର and 3. deityଦେଵତା . Out of
these deity is always used to denote a set of qualities or set of
adjectives and, contrary to the common belief, is the least
important. (eg. the word vasudevଵସୁଦେଵ means one who possesses
all of the following qualities simultaneously : 1. Greatness (
ଶ୍ରୀ)2. Success (ୟଶ) 3. Bravery(ଵୀର୍ୟ) 4. Wealth
(ଐଶ୍ଵର୍ୟ) and, 5. Detachment from the material world (
ଵୈରାଗ୍ୟ). (ref: viShNupurANa).)

Therefore by merely performing the rite according to the methodology
does not obtain the desired result unless an individual performing
the rite is .eligible. (the word used in vedic literature is
adhikAraଅଧିକାର). One must first acquire the eligibility and
then perform the rite. One who is not knowledgeable or has behaved in
a fashion detrimental to the Manav SamAja (Human Society) cannot
perform aShTiShToma yaGYa . When the Vedas ordain that .one who wants
to go to heaven must perform aShTiShToma yaGYa., it is automatically
assumed that you have the eligibility to perform the rite.
Unfortunately, this is being totally ignored and the large portion of
the society indulges in meaningless rites and rituals.

The concept can be very easily elucidated: there are hundred of
recipe books about French cuisine. Try the recipe yourself and then
visit a reputed place in Paris to taste the same product. Will the
taste be same? The chef has more eligible therefore the same
methodology produces a different result or in other words .there is
no accurate aetiology..

Vyasa in Van-parva or araNyaparva (ଵନପର୍ଵ orଅରଣ୍ୟପର୍ଵ)
i.e. chapter III of mahabharata) (sec 82 ) says:

I will tell thee of the merit which is attached to tirthas and which
constitutes the refuge of the Rishis. .He, whose hands and feet and
mind and knowledge and asceticism and acts are under wholesome
control, enjoys the fruits of tirthas. He who has ceased to accept
gifts, he that is contented, he that is free from pride enjoys the
fruits of tirthas. He that is without sin, he that acts without
purpose, he that eats light, he that has his senses under control, he
that is free from every sin, enjoys the fruits of tirthas. O king, he
that is free from anger, he that adheres to truth, he that is firm in
vows, he that regards all creatures as his own self, enjoys the
fruits of tirthas.. (translation by Kisari Mahan Ganguly 1893-96)

Similarly skandakAshi purAN (6.1) and padya pauraN uttarArdha
3.237 states that control over the senses, adherence to truth and
purity of mind to be the highest tIrthas.

Against this background if you read the sha.nkarAchArya and near
complete translation that Nandu has offered I think the latent
meaning would be apparent to you.

Also you may be interested that the meaning of the word tIrthakara
ତୀର୍ଥକର୍ is .one who makes path through life by his own prowess
. generally referred as shiva.

If you are keen I would suggest that you go through vanparva of
Mahabharata chapter 82 carefully . That would give you Vyasas
interpretation of .sacrifice. by the kings etc. Please understand
that the name of a deity is used at many places mean only a set of
adjectives. In sanskrit literaterature it is called prasha.nsa.nka
svarUpa ପ୍ରଶଂସଂକ ସ୍ଵରୂପ.

(Researched and written by Surin Usgonkar. Mumbai , India )

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