मनीषापञ्चकम्


1- अन्नमयादन्नमयमथवा चैतन्यमेव चैतन्यात् .
यतिवर दूरीकर्तुं वाञ्छसि किं ब्रूहि गच्छ गच्छेति ..
 
2- प्रत्यग्वस्तुनि निस्तरङ्गसहजानन्दावभोधाम्बुधौ
विप्रोऽयं श्वपचोऽयमित्यपि महान्कोऽयं  विभेधभ्रमः .
किं गङ्गाम्बुनि बिम्बितेऽम्बरमणौ चाण्डालवीथीपयः
पूरे वाऽन्तरमस्ति काञ्चनघटीमृत्कुम्भयोर्वाऽम्बरे .. 
 
 
3- जाग्रत्स्वप्नसुषुप्तिषु स्फुटतरा या संविदुज्जृम्भते 
या ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी .
सैवाहं न च दृश्यवस्त्विति दृढप्रज्ञापि यस्यास्ति चे- 
च्चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम .. १.. 
 
4- ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं 
सर्वं चैतदविद्यया त्रिगुणयाऽशेषं मया कल्पितम् .
इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले 
चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम .. २.. 
 
5- शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचा गुरो- 
र्नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याजशान्तात्मना . 
भूतं भाति च दुष्कृतं प्रदहता संविन्मये पावके 
प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम .. ३.. 
 
6- या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फुटा गृह्यते 
यद्भासा हृदयाक्षदेहविषया भान्ति स्वतोऽचेतनाः . 
तां भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावय- 
न्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम .. ४.. 
 
7- यत्सौख्याम्बुधिलेशलेशत इमे शक्रादयो निर्वृता 
यच्चित्ते नितरां प्रशान्तकलने लब्ध्वा मुनिर्निर्वृतः . 
यस्मिन्नित्यसुखाम्बुधौ गलितधीर्ब्रह्मैव न ब्रह्मविद् 
यः कश्चित्स सुरेन्द्रवन्दितपदो नूनं मनीषा मम .. ५.. 
 
8- दासस्तेऽहं देहदृष्ट्याऽस्मि शंभो 
जातस्तेंऽशो जीवदृष्ट्या त्रिदृष्टे . 
सर्वस्याऽऽत्मन्नात्मदृष्ट्या त्वमेवे- 
त्येवं मे धीर्निश्चिता सर्वशास्त्रैः ..  
 
 
 .. इति श्रीमच्छङ्करभगवतः कृतौ मनीषापञ्चकं संपूर्णम् ..

टिप्पणियाँ

  1. 1- 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 outcaste ? 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.

    2- Answer me . While the supreme Being
    is reflected in every object as the sun's reflecion could be seen in the
    placid waveless water bodies why this doubting confusion and
    differentiation i.e . whether one is a brahmin or an outcaste ? 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 outcaste?
    Likewise, is there any difference when the water- containers happen to be
    golden vessels and earthen pots ?

    (Immediately shankaraacharya 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 'maniishhaapa.nchakam.h'-ending with a further stanza
    in the form of an epilogue).

    3- 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 outcaste.

    4- 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).

    उत्तर देंहटाएं
  2. 5- 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.




    6- 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.


    7- 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!

    उत्तर देंहटाएं
  3. 8- 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
    1- 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 outcaste ? 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.
    2- Answer me . While the supreme Being
    is reflected in every object as the sun's reflecion could be seen in the
    placid waveless water bodies why this doubting confusion and
    differentiation i.e . whether one is a brahmin or an outcaste ? 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 outcaste?
    Likewise, is there any difference when the water- containers happen to be
    golden vessels and earthen pots ?

    (Immediately shankaraacharya 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 'maniishhaapa.nchakam.h'-ending with a further stanza
    in the form of an epilogue).

    3- 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 outcaste.

    4- 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).

    5- 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.




    6- 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.


    7- 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!
    8- 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.
    my intellect and on the authority of the various scriptures.


    द्वारा पोस्ट केलेले Prashant Kulkarni

    उत्तर देंहटाएं

एक टिप्पणी भेजें

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गम् (जाना) धातु: - परस्‍मैपदी

अव्यय पदानि ।।

समासस्‍य भेदा: उदाहरणानि परिभाषा: च - Classification of Samas and its examples .

फलानि ।।

दृश् (पश्य्) (देखना) धातुः – परस्मैपदी