Manisha Panchakam AVG class notes Praveen R.

Bhat

ॐ
मनीषापञ्चकम्।

29th July 2015, Wednesday

अन्नमयादान्नमयम् अथवा चैतन्यमेव चैतन्यात्।
द्विजवर दूरीकर्तुं वाञ्छसि किं ब्रूहि गच्छ गच्छेति॥
• अन्नमयात् 5/1 from modification of food अन्नमयम् (मयट् विकारे/प्राचुर्यम्/स्वार्थे, अद्यते इति अन्नम्।) the body, modification of food
अथवा 0 or चैतन्यम् consciousness एव 0 alone चैतन्यात् 5/1 from consciousness?
द्विजवर 8/1 highest among twice-born दूरीकर्तुं वाञ्छसि II/1 किं 0 whom ब्रूहि II/1 "गच्छ II/1 go गच्छ II/1 go” इति 0 so.
• What is the difference between one body made of food and the other made from food?

1st August 2015, Saturday

किं गङ्गाम्बुनि बिम्बितेऽम्बरमणौ चाण्डालवाटीपयः पूरे चान्तरमस्ति काञ्चनघटीमृत्कु म्भयोर्वाम्बरे।
प्रत्यग्वस्तुनि निस्तरङ्गसहजानन्दावबोधाम्बुधौ विप्रोऽयं श्वपचोऽयमित्यपि महान् कोऽयम् विभेदभ्रमः॥
• किं what गङ्गाम्बुनि 7/1 in the waters of the Ganga बिम्बिते reflected अम्बरमणौ 7/1 in the gem (sun) shining in space
चाण्डालवाटीपयः (चण्डालसम्बन्धि) पूरे in the (dirty) body filled with water in the street of Chandalas च 0 and अन्तरमस्ति III/1
is the difference काञ्चनघटीमृत्कु म्भयोर्वाम्बरे 7/1 w.r.t. the space in the small golden-pot and a clay-pot.
प्रत्यग्वस्तुनि 7/1 in that innermost reality which cannot be objectified निस्तरङ्गसहजानन्दावबोधाम्बुधौ 7/1 in the ocean of
limitlessness consciousness naturally free from waves विप्रः M1/1 अयं M1/1 this श्वपचः M1/1 अयम् M1/1 this इति 0 so
अपि 0 also महान् M1/1 great कः M1/1 what अयम् M1/1 this विभेदभ्रमः M1/1 confusion of difference.
• The sun reflects in the Ganga water as well as the impure water. What is the difference?

8th August 2015, Saturday

शंकराचार्य उवाच--
जाग्रत्स्वप्नसुषुप्तिषु स्फु टतरा या संविदुज्जृम्भते या ब्रह्मादिपिपीलिकान्ततनुषु प्रोता जगत्साक्षिणी ।
सैवाहं न च दृश्यवस्त्विति दृढप्रज्ञापि यस्यास्ति चे- च्चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम ॥१॥
• जाग्रत्स्वप्नसुषुप्तिषु 7/3 in the three states of experience स्फु टतरा (तरप्) F1/1 very clearly या F1/1 which संविद् (=चित्) 1/1
consciousness उजृम्भते III/1 (जुभि गात्र्-विनामे) shines (त्वंपद)। या F1/1 which ब्रह्मादिपिपीलिकान्ततनुषु (तनु विस्तारे) 7/3 in those
starting from Brahma down to an ant प्रोता 1/1 that which pervades, woven

16th August 2015, Sunday

• जगत्साक्षिणी (साक्षात् ईक्षते इति साक्षी seeing directly without any instrument) F1/1 one which objectifies everything (तत्पद)
सा F1/1 that एव 0 alone अहम् F1/1 I (असिपद) न 0 not च 0 and दृश्यवस्तु N1/1 thing that can be seen/ objectified इति 0 so
दृढप्रज्ञा F1/1 doubtless clarity अपि 0 यस्य 6/1 to whom अस्ति III/1 is चेत् 0 चाण्डालः M1/1 Chandala अस्तु III/1 is सः M1/1
he तु 0 or द्विजः M1/1 twice-born अस्तु III/1 is गुरुः M1/1 Guru इति 0 एषा F1/1 this मनीषा F1/1 मम 6/1 my. ॥१॥
• The dreamer and sleeper are the same as the waker because the waker can recollect what has been collected by
the dreamer and sleeper.
• अवकाशप्रदातृ आकाशः। That which accommodates everything is space.
• Sweetness is the defining attribute of sugar. The sweetness of anything belongs to sugar.
• Existence is a लक्षणः, not just an attribute, but a defining attribute of everything.
• त्रिकालाबाधितसत्यम्। त्रिकालेऽपि तिष्ठति, अबाधितः।

17th August 2015, Monday

ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं सर्वं चैतदविद्यया त्रिगुणयाऽशेषं (/सेशम्) मया कल्पितम् ।
इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले चाण्डालोऽस्तु स तु द्विजोऽस्तु गुरुरित्येषा मनीषा मम ॥२॥
• ब्रह्म 1/1 brahman एव 0 alone अहम् 1/1 I इदं 1/1 this जगत् 1/1 world च 0 and सकलं 1/1 with its parts, whole चिन्मात्रविस्तारितं
1/1 extended consciousness सर्वं 1/1 all च 0 and एतद् 1/1 this अविद्यया 3/1 with Maya त्रिगुणया 3/1 with three guNas अशेषं
1/1 without exception मया 3/1 by me कल्पितम् 1/1 projected/ manifested. इत्थं 0 in this manner यस्य 6/1 to whom दृढा
F1/1 firm/ clear मतिः F1/1 understanding सुखतरे 7/1 higher =highest happiness नित्ये 7/1 w.r.t. permanent परे 7/1
w.r.t. highest निर्मले 7/1 w.r.t. pure (ब्रह्मणि w.r.t. brahman) चाण्डालः 1/1 Chandala अस्तु III/1 is सः he तु 0 but द्विजः 1/1
twice-born अस्तु III/1 is गुरुः 1/1 Guru इति 0 so एषा 1/1 this मनीषा 1/1 understanding मम 6/1 my. ॥२॥
• With ignorance one cannot project anything, so अविद्या has to be understood as माया here. It is क्रियाशक्तिः with which
ईश्वरः creates (करणे तृतीया)। माया also is dependent on ब्रह्म for its existence.
• As long as I am comfortable, इदम् begins outside the body, but as soon as I have bodily problems or discomfort
of the mind, I start objectifying them as इदम् and then they become outside me. The only thing that cannot be
objectified is अहम्। अहम् अस्मि भामि I am and I know.
Manisha Panchakam AVG class notes Praveen R. Bhat

18th August 2015, Tuesday

• There is a पाठभेदः which reads सेशम् instead of अशेषम्, which means ईशेन सह, along with Ishvara/ईश्वरत्वम् is a
projection.

21st August 2015, Friday, 20th September, 2015

शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचा गुरो- र्नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याजशान्तात्मना ।
भूतं भावि/भाति च दुष्कृ तं प्रदहता संविन्मये पावके प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम ॥३॥
• शश्वन्नश्वरम् (ताच्छील्ये वरच्।) that which is always/ continuously being manifest and unmanifest /disintegrating
/destroyed एव 0 only विश्वम् (विविधप्रत्यय गम्यम्) is the world अखिलं (खिल रहितम्) 1/1 without anything remaining निश्चित्य 0
having understood very well/clearly, unshakeable understanding वाचा 3/1 गुरोः 6/1 by Guru's teaching नित्यं 2/1
eternal ब्रह्म 2/1 brahman निरन्तरं 2ad/1 continuously विमृशता (शतृँ। विशेषेण। यत् विचारं न सहते इति विचारम्।) 3/1 by thinking/
deliberation निर्व्याजशान्तात्मना (व्यजति यथार्थव्यवहारात् अपगच्छति इति व्याज। असत्य व्यवहारे... । निर्व्याजेन शान्तः आत्मा=मनस्। तेन) 3/1 with a
mind which is calm, without pretense/excuses. भूतं in the past भावि in future/भाति च 0 and दुष्कृ तं improper actions
done प्रदहता (प्र+दह्+शतृँ। प्रकर्शेण दहन्तम्।) 3/1 by completely burning संवित् 1/1 मये the proper understanding that
everything is me पावके 7/1 purified/burnt प्रारब्धाय to prArabdha समर्पितं handed over, surrendered, without resistance
स्ववपुः 1/1 own body, mind and sense complex इत्येषा F1/1 this मनीषा F1/1 understanding मम 6/1 my ॥३॥

26th September 2015, Saturday, 27th September 2015, Saturday, 3rd October 2015, Saturday, 4th October 2015, Sunday
• शश्वनत् is not needed since वरच् itself gives the sense of continuity, it is added to make clear that the nature of
“always” is not औपचारिक।
• शीर्यमाणत्वात् शरीरः।
• दहन-योग्यः देहः।
• विविधप्रत्ययगम्यम् विश्वम्। That which is cognized, perceived.
• खिलम् न विद्यते यस्मिन् तत् अखिलम्।
• परीक्ष्य लोकान् कर्मचितान् ब्राह्मणः निर्वेदमायात् नास्ति अकृ तः कृ तेन।
• अप्राप्तस्य प्राप्तिः कर्मणा, प्राप्तस्य प्राप्तिः ज्ञानेन।
• A human being has to choicelessly make choices!

10th October 2015, Saturday

या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फु टा गृह्यते यद्भासा हृदयाक्षदेहविषया भान्ति स्वतोऽचेतनाः ।
तां भास्यैः पिहितार्क मण्डलनिभां स्फू र्तिं सदा भावय- न्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम ॥४॥
• या F1/1 that which तिर्यङ्नरदेवताभिः (तिर्यग् अञ्चति इति।) 3/3 animals, humans and exalted beings अहम् 1/1 I इति 0 so अन्तः 1/1
internal/ that which cannot be externalized/objectified स्फु टा F1/1 very clearly गृह्यते III/1 grasped /seen
/experienced यद्भासा (6TP, राहोः शिरवत् औपचारिकषष्ठी ।) 3/1 by whose light हृदयाक्षदेहविषयाः (ID) 1/3 the inner-instrument,
senses, body and objects भान्ति III/3 shine स्वतः 0 by themselves अचेतनाः 1/3 insentient (अपि सन्). तां 2/1 भास्यैः 3/3 by
these objects illumined पिहितार्क मण्डलनिभां (अपि+धा+क्त=अपिहित/पिहित, as per Bhaaguri, optionally अ can be dropped.
Same with अव उपसर्गः।) 2/1 like covered sun (solar orb) (तत्) स्फू र्तिं 2/1 consciousness सदा 0 always भावयन् III/1 being
alert to them योगी 1/1 yogi निर्वृतमानसः 1/1 whose mind has accomplished, is calm हि 0 गुरुः 1/1 इति 0 एषा 1/1 मनीषा 1/1
मम 6/1. ॥४॥
• स्वतः अचेतनाः अपि सन् भान्तिः । योगी निर्वृतमानसः तां स्फू र्तिं सदा भावयन् ।
• Just as the clouds that are illumined by the sun, as though covers the sun, so too, the body, mind, senses and
objects that shine by whose light, glittering, they as though cover the consciousness.

11th October 2015, Sunday

Manisha Panchakam AVG class notes Praveen R. Bhat

• हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम्। तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ॥ ईशावास्य १५॥
• निर्वृतमानसः निर्वृतः मनः यस्य सः। टी० मोक्षसुखयुक्तमानसः one whose mind is filled up by the happiness of freedom.

यत्सौख्याम्बुधिलेशलेशत इमे शक्रादयो निर्वृता यच्चित्ते नितरां प्रशान्तकलने लब्ध्वा मुनिर्निर्वृतः ।

यस्मिन्नित्यसुखाम्बुधौ गलितधीर्ब्रह्मैव न ब्रह्मविद् यः कश्चित्स सुरेन्द्रवन्दितपदो नूनं मनीषा मम ॥५॥
• यत्सौख्याम्बुधिलेशलेशतः 1/3 ??? 5/1??? insignificant bit of a bit of limitless happiness इमे 1/3 these शक्रादयः 1/3 Indra, etc
• सौख्यम् (स्वार्थे ष्यञ्) अम्बुधिः इव like an ocean of happiness, limitless happiness.
• लेशलेश bit of a bit

16th October 2015, Friday

• निर्वृताः 1/3 यत् 1/1 which happiness चित्ते 7/1 in the mind नितरां 2ad/1 totally प्रशान्तकलने 7/1 in a mind where movement
is resolved लब्ध्वा 0 having gained मुनिर्निर्वृतः 1/3 satisfied यस्मिन् 7/1 in which नित्यसुखाम्बुधौ 7/1 in steady limitless, as
though ocean of, happiness गलितधीः () 1/1 completely melted ब्रह्म 1/1 brahman एव 0 only न 0 not ब्रह्मविद् 1/1 (mere,
with प्रतिबन्धः) knower of brahman

• यः 1/1 one who कश्चित् 0 some सः 1/1 that सुरेन्द्रवन्दितपदः (3TP) 1/3 one who is worshipped even by Indra नूनं 0 मनीषा
1/1 मम 6/1.॥५॥
• Brihad 4.3.32 says मात्राम् उपजीवन्ति that all the happiness experienced is only a bit of one's own nature.
• Chhandogya also says यत्र न अन्यत्पश्यति न अन्यच्छृ णोति न अन्यज्जानाति सः भूमा। यत्र अन्यत्पश्यति अन्यच्छृ णोति अन्यज्जानाति तत् अल्पम्॥

17th October 2015, Saturday

• In our experience, sadness and happiness are opposed to each other and when one is there, the other is missing.
Therefore, they both belong to the same level of reality. However, the Shruti places दुःखः in मनोमयकोशः, सूक्ष्मशरीरः,
while सुखः/आनन्दः is placed in the आनन्दमयकोशः, कारणशरीरः। This means that they do not belong to the same level of
reality. The kind of happiness that we are longing for in the level of reality of sadness is not possible, since it is
not a matter of experience, being our true inherent nature.

दासस्तेऽहं देहदृष्ट्याऽस्मि शंभो जातस्तेंऽशो जीवदृष्ट्या त्रिदृष्टे ।

सर्वस्याऽऽत्मन्नात्मदृष्ट्या त्वमेवे- त्येवं मे धीर्निश्चिता सर्वशास्त्रैः ॥
• दासस्तेऽहं देहदृष्ट्याऽस्मि शंभो जातस्तेंऽशो जीवदृष्ट्या त्रिदृष्टे । सर्वस्याऽऽत्मन्नात्मदृष्ट्या त्वमेवे- त्येवं मे धीर्निश्चिता सर्वशास्त्रैः ॥

॥इति श्रीमच्छङ्करभगवतः कृ तौ मनीषापञ्चकं संपूर्णम् ॥