Manisha Panchakam - Sri Sri Shankaracharya

Manisha Panchakam- An Introduction

The word “Manisha” means “conviction” and “Panchakam” means a collection of five. The central theme of Vedanta is to show the oneness between Jivatma and Paramatma. Sri Sri Shankara in this short composition of five verses brings out this essence of Vedanta with conviction.

There is a traditional story connected with the composition of these verses. One day Sri Sri Shankara along with his disciples, after having a bath in the Ganges at Kashi was on the way to the temple walking through one of the narrow lanes. Suddenly he saw a Chandala (lowly caste person) walking opposite to him. As per the practice and customs prevailing in those days, Sri Sri Shankara beckons to the Chandala “Move Away Move Away”.

At such a beckoning from Sri Sri Shankara, Chandala very humbly, yet poignantly lashes out a few questions containing the Ultimate Truth of Vedanta. Immediately Sri Sri Shankara realises the presence of Lord Shiva before him and reels of five verses revealing the wisdom of the Vedas as lived and experienced by him in his direct insight. These five verses have come to be known as “Manisha Panchakam”.

Now, after reading this story there can be various doubts:

Could the all knowing Sri Sri Shankara who is the foremost profounder of Advaita Vedanta react thus seeing a Chandala?

Has this legend been just interwoven to the main composition (“Manisha Panchakam”) to serve as a lesson by somebody to erase the then prevailing atrocious social dogmas?

Was the Sri Sri Shankara not yet a fully realized when this event occurred?

Well, a highly debatable topic. Nevertheless, these argumentation will not result in any beneficial outcomes and will not serve any good purpose. Our aim is to learn and develop firm faith in Vedanta. With this as the sole purpose let us see the composition giving less importance to the stories around it.


Verse 1

सत्याचार्यस्य गमने कदाचिन् मुक्ति दायकम्,
काशी क्षेत्रम् प्रति सह गौर्या मार्गे तु शंकरम्,

ಸತ್ಯಾಚಾರ್ಯಸ್ಯ ಗಮನೇ ಕದಾಚಿನ್ ಮುಕ್ತಿ ದಾಯಕಮ್,
ಕಾಶೀ ಕ್ಷೇತ್ರಮ್ ಪ್ರತಿ ಸಹ ಗೌರ್ಯಾ ಮಾರ್ಗೇ ತು ಶಂಕರಮ್,

Satyaachaary asya gamanae kadaachin mukti daayakam,

Kaasee kshaetram prati saha gouryaa maargae tu Sankaram,

Word by word meaning:

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 = on that very street
Saha Gourya = along with Gouri devi
Sankaram = Lord Sankara (had come)
tu = but (continued in next slokam)

Substance

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 SHIVA and PARVATHI.

Verse 2

अंत्य वेषधरम् दृष्ट्वा गच्छ गच्छेति चा ब्रवीत्
शंकरस्योपि चंडालः तम् पुनः प्राह शंकरम्

ಅಂತ್ಯ ವೇಷಧರಮ್ ದೃಷ್ಟ್ವಾ ಗಚ್ಛ ಗಚ್ಛೇತಿ ಚಾ ಬ್ರವೀತ್
ಶಂಕರಸ್ಯೋಪಿ ಚಂಡಾಲಃ ತಮ್ ಪುನಃ ಪ್ರಾಹ ಶಂಕರಮ್

Antya vaeshadharam drushtwaa gachcha gachchaeti cha abraveet

Sankarah so api chandaalah tam punah praaha Sankaram

Word by word meaning:

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 the disguise of a downtrodden man
Tam = to that learned man
Sankaram = The Lord Sankara
Punah praaha = In reply said as follows….

Substance

The couple is in the disguise of a lowly placed and unkempt downtrodden family. This learned and holy man, though theoretically very well versed in the 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…

Verse 3

Chandala Asks!

अन्नमयाद् अन्नमयम् अथवा चैतन्यमेव चैतन्यात्
यतिवर दूरीकर्तुम् वांछसि किम् ब्रूहि गच्छ गच्छेति

ಅನ್ನಮಯಾದ್ ಅನ್ನಮಯಮ್ ಅಥವಾ ಚೈತನ್ಯಮೇವ ಚೈತನ್ಯಾತ್
ಯತಿವರ ದೂರೀಕರ್ತುಮ್ ವಾಂಛಸಿ ಕಿಮ್ ಬ್ರೂಹಿ ಗಚ್ಛ ಗಚ್ಛೇತಿ

Annamaayaad annamayam athavaa chaitanyam yaeva chaitanyaat

yativara dooree kartum vaanchasi kim broohi gachcha gachchaeti ?

Word by word meaning:

Yati vara = O! Best among the learned!
Broohi = You shout (scornfully) to
Gachcha = Get away
Gachchaeti = Get away etc….
Kim = Whom (out of hatred)
Vaanchasi = You strongly desire to
Dooree kartum = keep at a distance, keep aloof ?
Annamayaad = Is it my body made from food, it is
Annamayam = same as yours nourished by food
Atha vaa = if not, perhaps if it is
Chaitanyam = the inner sentient energy in me
Yaeva = it is also the
Chaitanyaat = same as your inner sentient energy

Substance

Chandala 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!! Or, perhaps, if you mean the internal cosmic energy within us, it’s all the more same in all! .....

Verse 4

प्रत्यग्वस्तुनि निस्तरन्ग सहजानन्दावबोधाम्बुधौ विप्रो
अयम् श्वपचोयमित्यपि महान् को अयम् विभेद भ्रमः?

ಪ್ರತ್ಯಗ್ವಸ್ತುನಿ ನಿಸ್ತರನ್ಗ ಸಹಜಾನನ್ದಾವಬೋಧಾಮ್ಬುಧೌ ವಿಪ್ರೋ
ಅಯಮ್ ಶ್ವಪಚೋಯಮಿತ್ಯಪಿ ಮಹಾನ್ ಕೋ ಅಯಮ್ ವಿಭೇದ ಭ್ರಮಃ?

pratyagvastuni nistaranga sahajaananda avabodha ambudhou vipro

ayam swapacho ayamity api mahaan ko ayam vibhaeda bhramah ?

Word by word meaning:

pratyag vastuni = The indwelling essence in all of us 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)

Substance

Chandala 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!

Verse 5

किम् गंगाम्बुधि बिंबितेम्बर मणौ चंडाल वीधी पयः
पूरेवा अन्तरमस्ति कांचनघटी मृत्कुम्भयोर्वांबरे?

ಕಿಮ್ ಗಂಗಾಮ್ಬುಧಿ ಬಿಂಬಿತೇಮ್ಬರ ಮಣೌ ಚಂಡಾಲ ವೀಧೀ ಪಯಃ
ಪೂರೇವಾ ಅನ್ತರಮಸ್ತಿ ಕಾಂಚನಘಟೀ ಮೃತ್ಕುಮ್ಭಯೋರ್ವಾಂಬರೇ?

kim gangaambudhi binbitae ambara manou chandaala veedhee payah

poorae vaa antaramasti kaanchana ghatee mritkumbhayorva ambarae?

Word by word meaning:

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 too
antaram kim = what difference
asthi = does exist !! (Absolutely the same !)

Substance

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 outcastes? 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?

These very pithy and piercing arrows of questions from Chandala posed to the mind of Sri Sri Shankara, the nija swaroopa of the Chandala (Lord Shiva in the disguise) is perceived by Sri Sri Shankara and the following 5 slokas form the firm conviction and understanding attained by Sri Sri Shankara.

Verse ೬

Sri Sri Shankara Answers!

जाग्रत्स्वप्न सुषुत्पिषु स्फुटतरा या संविदुज्जृम्भते
या ब्रह्मादि पिपीलिकान्त तनुषु प्रोता जगत्साक्षिणी,
सैवाहं न च दृश्य वस्त्विति दृढ प्रज्ञापि यस्यास्तिचे
च्चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम

ಜಾಗ್ರತ್ಸ್ವಪ್ನ ಸುಷುತ್ಪಿಷು ಸ್ಫುಟತರಾ ಯಾ ಸಂವಿದುಜ್ಜೃಮ್ಭತೇ
ಯಾ ಬ್ರಹ್ಮಾದಿ ಪಿಪೀಲಿಕಾನ್ತ ತನುಷು ಪ್ರೋತಾ ಜಗತ್ಸಾಕ್ಷಿಣೀ,
ಸೈವಾಹಂ ನ ಚ ದೃಶ್ಯ ವಸ್ತ್ವಿತಿ ದೃಢ ಪ್ರಜ್ಞಾಪಿ ಯಸ್ಯಾಸ್ತಿಚೇ
ಚ್ಚಣ್ಡಾಲೋಸ್ತು ಸ ತು ದ್ವಿಜೋಸ್ತು ಗುರುರಿತ್ಯೇಷಾ ಮನೀಷಾ ಮಮ

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.


Word by word meaning:

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
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 (for)
jagat = all worldly activity;
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
prajnaa = knowledge of material things;
asthi chaeth = It remains verily the same
asthu = may be he is
chandaalo = the down trodden (outcaste)
sa tu = in the same way
asthu Dwijo = may be he is a learned (Brahmin).
maneesha mama = My firm understanding is that
yaesha = that Great one who inculcates this concept
Gurur iti = is the real preceptor.

Substance

Oh! Let’s learn that the indwelling (pratyag) atman 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.



Verse 7

ब्रह्मैवाहमिदं जगच्च सकलं चिन्मात्रविस्तारितं
सर्वं चैतदविद्यया त्रिगुणयाशेषं मया कल्पितम्
इत्थं यस्य दृढा मतिः सुखतरे नित्ये परे निर्मले
चण्डालोस्तु स तु द्विजोस्तु गुरुरित्येषा मनीषा मम

ಬ್ರಹ್ಮೈವಾಹಮಿದಂ ಜಗಚ್ಚ ಸಕಲಂ ಚಿನ್ಮಾತ್ರವಿಸ್ತಾರಿತಂ
ಸರ್ವಂ ಚೈತದವಿದ್ಯಯಾ ತ್ರಿಗುಣಯಾಶೇಷಂ ಮಯಾ ಕಲ್ಪಿತಮ್
ಇತ್ಥಂ ಯಸ್ಯ ದೃಢಾ ಮತಿಃ ಸುಖತರೇ ನಿತ್ಯೇ ಪರೇ ನಿರ್ಮಲೇ
ಚಣ್ಡಾಲೋಸ್ತು ಸ ತು ದ್ವಿಜೋಸ್ತು ಗುರುರಿತ್ಯೇಷಾ ಮನೀಷಾ ಮಮ

Brahmaivaaham idam jagachcha sakalam chinmaatra vistaaritam

sarwam chaitadavidyayaa trigunayaa saesham mayaa kalpitam,
iththam yasya dridha matih sukhatarae nityae parae nirmalae
chandaalostu satu dwijostu gurur ityaeshaa maneeshaa mama.

Word by word meaning:

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 inter play of the three gunas (attributes)
sesham = remains as (apparently seen to be divided but it infact)
kalipitam = imagined
mayaa = by me (to be diverse).
yasya = Who so ever, he may be
dhruda matih = that person of firm conviction
iththam = who understands that the subtle Brahman
nityae = resides permanently as the
parae = the Supreme
nirmale = uncontaminated (taint less)
sukhatarae = extreme Bliss.
asthu = May be he is
chandaalo = a down trodden (outcaste)
sa tu = in the same way
asthu dwijo = may be he is a learned (brahmin).
maneesha mama = My firm understanding is that
yaesha = the Great one who inculcates this concept
Gurur iti = is the real preceptor.

Substance

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.

Verse 8

शश्वन्नश्वरमेव विश्वमखिलं निश्चित्य वाचागुरोरः
नित्यं ब्रह्म निरन्तरं विमृशता निर्व्याज शान्तात्मना,
भूतं भावि च दुष्कृतं प्रदहता संविन्मये पावके
प्रारब्धाय समर्पितं स्ववपुरित्येषा मनीषा मम ॥

ಶಶ್ವನ್ನಶ್ವರಮೇವ ವಿಶ್ವಮಖಿಲಂ ನಿಶ್ಚಿತ್ಯ ವಾಚಾಗುರೋರಃ
ನಿತ್ಯಂ ಬ್ರಹ್ಮ ನಿರನ್ತರಂ ವಿಮೃಶತಾ ನಿರ್ವ್ಯಾಜ ಶಾನ್ತಾತ್ಮನಾ,
ಭೂತಂ ಭಾವಿ ಚ ದುಷ್ಕೃತಂ ಪ್ರದಹತಾ ಸಂವಿನ್ಮಯೇ ಪಾವಕೇ
ಪ್ರಾರಬ್ಧಾಯ ಸಮರ್ಪಿತಂ ಸ್ವವಪುರಿತ್ಯೇಷಾ ಮನೀಷಾ ಮಮ ||

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.


Word by word meaning:

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.
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.

Substance

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.



Verse 9

या तिर्यङ्नरदेवताभिरहमित्यन्तः स्फुटा गृह्यते
यद्भासा हृदयाक्षदेहविषया भान्ति स्वतो चेतनाः,
ताम् भास्यैः पिहितार्कमण्डलनिभां स्फूर्तिं सदा भावय
न्योगी निर्वृतमानसो हि गुरुरित्येषा मनीषा मम ||

ಯಾ ತಿರ್ಯಙ್ನರದೇವತಾಭಿರಹಮಿತ್ಯನ್ತಃ ಸ್ಫುಟಾ ಗೃಹ್ಯತೇ
ಯದ್ಭಾಸಾ ಹೃದಯಾಕ್ಷದೇಹವಿಷಯಾ ಭಾನ್ತಿ ಸ್ವತೋ ಚೇತನಾಃ,
ತಾಮ್ ಭಾಸ್ಯೈಃ ಪಿಹಿತಾರ್ಕಮಣ್ಡಲನಿಭಾಂ ಸ್ಫೂರ್ತಿಂ ಸದಾ ಭಾವಯ
ನ್ಯೋಗೀ ನಿರ್ವೃತಮಾನಸೋ ಹಿ ಗುರುರಿತ್ಯೇಷಾ ಮನೀಷಾ ಮಮ ||

yaa thiryagnara dhaevathaabhirahamithyamthah sphutaa grihyathae

yadhbhaasaa hridhayaaksha dhaehavishayaa bhaanthi swatho chaethanaah,

thaam bhaasyaih pihithaarkamandala nibhaam sphoorthim sadhaa bhaavayan

yogee nirvrithamaanaso hi gururithyaeshaa maneeshaa mama.

Word by word meaning:

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.

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.

Substance

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.

Verse ೧೦

यत्सौख्याम्बुधि लेशलेशत इमे शक्रादयो निर्वृता
यच्चित्ते नितरां प्रशान्तकलने लब्ध्वा मुनिर्निर्वृतः
यस्मिन्नित्य सुखाम्बुधौ गलितधीर्ब्रह्मैव न ब्रह्मविद्
यः कश्चित्स सुरेन्द्रवन्दितपदो नूनं मनीषा मम ॥

ಯತ್ಸೌಖ್ಯಾಮ್ಬುಧಿ ಲೇಶಲೇಶತ ಇಮೇ ಶಕ್ರಾದಯೋ ನಿರ್ವೃತಾ
ಯಚ್ಚಿತ್ತೇ ನಿತರಾಂ ಪ್ರಶಾನ್ತಕಲನೇ ಲಬ್ಧ್ವಾ ಮುನಿರ್ನಿರ್ವೃತಃ
ಯಸ್ಮಿನ್ನಿತ್ಯ ಸುಖಾಮ್ಬುಧೌ ಗಲಿತಧೀರ್ಬ್ರಹ್ಮೈವ ನ ಬ್ರಹ್ಮವಿದ್
ಯಃ ಕಶ್ಚಿತ್ಸ ಸುರೇನ್ದ್ರವನ್ದಿತಪದೋ ನೂನಂ ಮನೀಷಾ ಮಮ ||

yathsaukhyaambudhi laesalaesatha imae sakraadhayo nirvrithaa

yachchiththae nitharaam prashaanthakalanae labdhvaa munirnirvrithah

yasmin nithya sukhaambudhau galithadheer brahmaiva na brahmavidh

yah kaschit sasuraendhra vandhithapado noonam maneeshaa mama ||

Word by word meaning:

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

Sakra adayo = the Indra and other celestials.

prasaantha kalana = Meditating with a perfectly calm

chittae = mind only

yat = on this (Bliss Supreme)

na ithraaam = and not by any other special means,

munir = the sages

labdwaa = experience

nirvritha = adequate fulfillment.

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 worshiped by

surendra = by the Indra (and all other gods).

noonam = Certain (definite)

maneesha mama = this is my firm understanding.

Substance

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 worshiped by the Indra and all other gods. Definite, this is my firm understanding.

The Epilogue

दासस्तेहं देहदृष्ट्यास्मि शंभो
जातस्तेशो जीवदृष्ट्या त्रिदृष्टे
सर्वस्यात्मन् अत्मदृट्या त्वमेव
त्वेवं मे धीर्निश्चिता सर्वशास्त्रैः ॥

ದಾಸಸ್ತೇಹಂ ದೇಹದೃಷ್ಟ್ಯಾಸ್ಮಿ ಶಂಭೋ
ಜಾತಸ್ತೇಶೋ ಜೀವದೃಷ್ಟ್ಯಾ ತ್ರಿದೃಷ್ಟೇ
ಸರ್ವಸ್ಯಾತ್ಮನ್ ಅತ್ಮದೃಟ್ಯಾ ತ್ವಮೇವ
ತ್ವೇವಂ ಮೇ ಧೀರ್ನಿಶ್ಚಿತಾ ಸರ್ವಶಾಸ್ತ್ರೈಃ ||

O! Lord, the three eyed 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.

This concludes the sacred teaching Maneesha Panchakam by Jagad Guru Sri Adi Sankarachaya