Manisha Panchakam Lyrics in Tamil:
॥ மநீஷாபஞ்சகம் ॥
அந்நமயாத³ந்நமயமத²வா சைதந்யமேவ சைதந்யாத் ।
யதிவர தூ³ரீகர்தும் வாஞ்ச²ஸி கிம் ப்³ரூஹி க³ச்ச² க³ச்சே²தி ॥
விப்ரோঽயம் ஶ்வபசோঽயமித்யபி மஹாந்கோঽயம் விபே⁴த³ப்⁴ரம: ।
கிம் க³ங்கா³ம்பு³நி பி³ம்பி³தேঽம்ப³ரமணௌ சாண்டா³லவீதீ²பய:
பூரே வாঽந்தரமஸ்தி காஞ்சநக⁴டீம்ருʼத்கும்ப⁴யோர்வாঽம்ப³ரே ॥
ஜாக்³ரத்ஸ்வப்நஸுஷுப்திஷு ஸ்பு²டதரா யா ஸம்விது³ஜ்ஜ்ருʼம்ப⁴தே
யா ப்³ரஹ்மாதி³பிபீலிகாந்ததநுஷு ப்ரோதா ஜக³த்ஸாக்ஷிணீ ।
ஸைவாஹம் ந ச த்³ருʼஶ்யவஸ்த்விதி த்³ருʼட⁴ப்ரஜ்ஞாபி யஸ்யாஸ்தி சே-
ச்சாண்டா³லோঽஸ்து ஸ து த்³விஜோঽஸ்து கு³ருரித்யேஷா மநீஷா மம ॥ 1 ॥
ப்³ரஹ்மைவாஹமித³ம் ஜக³ச்ச ஸகலம் சிந்மாத்ரவிஸ்தாரிதம்
ஸர்வம் சைதத³வித்³யயா த்ரிகு³ணயாঽஶேஷம் மயா கல்பிதம் ।
இத்த²ம் யஸ்ய த்³ருʼடா⁴ மதி: ஸுக²தரே நித்யே பரே நிர்மலே
சாண்டா³லோঽஸ்து ஸ து த்³விஜோঽஸ்து கு³ருரித்யேஷா மநீஷா மம ॥ 2 ॥
ஶஶ்வந்நஶ்வரமேவ விஶ்வமகி²லம் நிஶ்சித்ய வாசா கு³ரோ-
ர்நித்யம் ப்³ரஹ்ம நிரந்தரம் விம்ருʼஶதா நிர்வ்யாஜஶாந்தாத்மநா ।
பூ⁴தம் பா⁴தி ச து³ஷ்க்ருʼதம் ப்ரத³ஹதா ஸம்விந்மயே பாவகே
ப்ராரப்³தா⁴ய ஸமர்பிதம் ஸ்வவபுரித்யேஷா மநீஷா மம ॥ 3 ॥
யா திர்யங்நரதே³வதாபி⁴ரஹமித்யந்த: ஸ்பு²டா க்³ருʼஹ்யதே
யத்³பா⁴ஸா ஹ்ருʼத³யாக்ஷதே³ஹவிஷயா பா⁴ந்தி ஸ்வதோঽசேதநா: ।
தாம் பா⁴ஸ்யை: பிஹிதார்கமண்ட³லநிபா⁴ம் ஸ்பூ²ர்திம் ஸதா³ பா⁴வய-
ந்யோகீ³ நிர்வ்ருʼதமாநஸோ ஹி கு³ருரித்யேஷா மநீஷா மம ॥ 4 ॥
யத்ஸௌக்²யாம்பு³தி⁴லேஶலேஶத இமே ஶக்ராத³யோ நிர்வ்ருʼதா
யச்சித்தே நிதராம் ப்ரஶாந்தகலநே லப்³த்⁴வா முநிர்நிர்வ்ருʼத: ।
யஸ்மிந்நித்யஸுகா²ம்பு³தௌ⁴ க³லிததீ⁴ர்ப்³ரஹ்மைவ ந ப்³ரஹ்மவித்³
ய: கஶ்சித்ஸ ஸுரேந்த்³ரவந்தி³தபதோ³ நூநம் மநீஷா மம ॥ 5 ॥
தா³ஸஸ்தேঽஹம் தே³ஹத்³ருʼஷ்ட்யாঽஸ்மி ஶம்போ⁴
ஜாதஸ்தேம்ঽஶோ ஜீவத்³ருʼஷ்ட்யா த்ரித்³ருʼஷ்டே ।
த்யேவம் மே தீ⁴ர்நிஶ்சிதா ஸர்வஶாஸ்த்ரை: ॥
॥ இதி ஶ்ரீமச்ச²ங்கரப⁴க³வத: க்ருʼதௌ மநீஷாபஞ்சகம் ஸம்பூர்ணம் ॥
Manisha Panchakam Meaning:
O great ascetic! Tell me. Do you want me to keep a distance from you, by uttering ‘go away’ ‘go away’ taking me to be an outcast? Is it addressed from one body made of food to another body made of food,
or is it consciousness from consciousness — which, O, the best among ascetics, you wish should go away, by saying “ Go away, go away”? Do tell me.॥
Answer me. While the Supreme Being is reflected in every object as the sun’s reflection could be seen in the placid waveless water bodies why this doubting confusion and differentiation i.e . whether one is a brahmin or an outcast? who is the superior one etc ?. Is there any difference in the reflection of the sun in the waters of the Ganges or in the water present in the street of an outcast?
Likewise, is there any difference when the water- containers happen to be golden vessels and earthen pots?
(Immediately Shankaracharya realises the presence of the Lord Shankara before him (who has apparently shown Himself with a view to removing the last vestige of imperfection in His devotee) and reels off the following 5 stanzas-constituting ‘Manisha Panchakam’-ending with a further stanza in the form of an epilogue).॥
If one is convinced firmly, that he is that very Soul which manifests itself in all the conditions of sleep, wakefulness and dream, in all the objects from the great Brahma (the creator) to the tiny ant and which is also the vibrant, but invisible, witnesser of all, then as per my clear conclusion, he is the great teacher/preceptor, be he a twice-born (i.e higher castes) or an outcast. ॥ 1 ॥
I am quite convinced that he is the great Master, be he a Brahmin or an outcaste, who, dwelling on the pure and infinite Brahman thinks of himself as that very Brahman, of whose manifestation the whole Universe is, though apparently the Universe is assumed to consist of different things, due to ignorance and the three Gunas (Satva, Rajas and Tamas).॥ 2 ॥
I am fully convinced by the Preceptor’s words that the entire Universe is a transitory illusion and that the human body is given to constantly meditate on the infinite and supreme Being with a serene and unquestioning mind and thus to burn in that sacred Fire the sins with which the human is born. ॥ 3 ॥
In my considered opinion that Yogi is great who has clearly grasped within himself the truth and quality of the Supreme Being through which all our activities are performed and whose effulgence is hidden by ignorance [of an ordinary person] even as the sun’s halo is covered/hidden by the clouds. ॥ 4 ॥
I am convinced that whoever has his mind dwelling upon the Great Being who is being worshipped by Indra and other gods and is thus completely at peace with himself has not only understood Brahman but he is himself that great Brahman!॥ 5 ॥
Oh Lord ! In the form of body, I am your servant. In the form of life, O three-eyed one, I am part of yourself. In the form of soul, you are within me and in every other soul.I have arrived at this conclusion through my intellect and on the authority of the various scriptures.॥
Thus ends the ‘manIShApa~nchakam’ composed by the Adi Shankaracharya.
The Harijan asked:
(Maneesha Panchakam . Brihatstotram)
Which should get away from which, whereto and how? What is your intention? Is it that one frame made of bone and flesh and itself a product of food, should get away from another frame of same composition and same origin? Or, that the soul (atma) resident in a frame should not come near another soul (atma) similarly resident in another frame? Oh! The best among Brahmins, please answer me, what is that which should get away?.
(Maneesha Panchakam . Brihatstotram)
The sun.s light falls both on the waters of the Ganges as well as of those of drains. The sun.s image gets reflected from both these surfaces. Is there any difference between the two images? Similarly, is there any difference in the images of the sun reflected in the water contained in a vessel whether the
latter is made of gold or of mud?
There is a permanent reality (paramatma) in our bodies. Paramatma, which is all perfect has the innate attributes of both bliss and knowledge. There are no differences in it. It is omniscient like the ocean. Even this comparison is not fully correct. In the ocean there are many waves. But in the paramatma there are no waves. The physical ocean has atmosphere standing upon it. This causes the waves in the ocean. But paramatma exists everywhere. There is no place without it. In view of its omnipresence, there are no waves in it. It is both unexcellable bliss and limitless knowledge. In the paramatma which is of such nature, how can there be differences?.
The question being in the nature of highest knowledge, evoked reply in the same vein. Adi Sankara said, .If you are such a knower of Brahmam (supreme reality), then you are indeed my Guru (revered teacher).. Adi Sankara.s reply is in five slokas known as ManeeshA Panchakam. Maneesha means firm conviction and Panchakam means five-fold. Adi Sankara sets out these as his firm convictions.
Adi Sankara replied:
(Maneesha Panchakam . verse 1)
If this type of firm self-knowledge is found in anyone. the knowledge that from the great Brahma (the creator) to the tiny ant, in all animate and inanimate things there is the supreme Brahman that is .I.; that the things which knowledge perceives as .I. are not .I.; then whether he be a Harijan or a Brahmin, that one alone is my Guru. This is my deep conviction and faith. How are we to look at all living things in the world as identical with ourselves? This self-knowledge is indeed hard to attain. There are three states of experience: waking (jagrat), dream (swapna) and deep sleep (sushipti). Although the states differ and the mental attitudes during these states differ, the person who experiences there is one and the same. Similarly, we should be firmly convinced that one and the same .I. prevails in various things and in various places in the three states of experience. Although we perform or experience in different states acts and mental attitudes distinct from one another and although these acts and attitudes seem to be the work of distinct bodies and minds, we know that it is one and the same person that performs these acts or experiences these attitudes. Likewise, the acts and mental attitudes, seemingly of other persons, are in reality our own. Bodies alone are separate but the inner self (the .I.) is the same. We should thus look at the entire world in this unitary view and not be misled by apparent
We see an article. The act of seeing has both an object (the particular article seen) as well as the subject (one who does the act of seeing). These two states (object and subject) are separate and distinct from one another. The body is seen. so it is the object. Atma (soul) sees. so it is the subject. This analogy can be extended to other acts such as perception or consciousness. The body is perceived. so it is the object. Atma (soul) does the act of perceiving. so it is the subject. Thus the body and the soul are separate from one another. He who considers the soul as that which is seen (that is, confuses the object for the subject) can only be termed as an aggyani (ignorant of reality/truth).
(Maneesha Panchakam . verse 5)
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