#6B8E23 Dr. R. Nagaswamy However a legend has been added to the verses with two introductory stanza and two at the end. This is said to be a part of the history of Śankara. This relates to a Chandālā who came near to him at Varanasi and Śankara is said to have asked the Chandālā to move away for fear of pollution. The Chandālā asked Śankara whether he wants the body to move away or his caitanya? Which is likely to cause pollution? Śankara is said to have realized the mistake and composed this poem. As this is completely at variance with fundamentals of Śankara’s philosophy many Scholars doubt the attribution of authorship of this poem to Śankara. We may examine the legend a little closely. The following is the account of the legend that is found in the introduction to Manisha Pancakam in the website.:- “The scene is set in Varanasi (Kashi/Benaras), the ancient sacred city of India, and the home to the famous kashi visvanatha temple. Adi shankaraachaarya, the expounder of the advaitic, non-dualistic philosophy, was on the way to the temple after finishing his bath. Suddenly he saw a Chandala (an outcaste), on the way, and beckons to him to keep a distance, as per the practice and custom in those days. That outcaste is none other than the Lord Śankara (Shiva) Himself! At such beckoning, the Lord addresses his devotee Śankaracharya, in the first two stanzas (the prologue), as under:” “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.” (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 'maniishhaa pa.nchakam. '-ending with a further stanza in the form of an epilogue). We are convinced that this legend about the Manishā-panchakam is not a historical event . It is also not in tune with Śankara’s philosophy right from the beginning. So we consider that this story is not history and should be confined to the Puranas. Many editions published do not carry this introductory stanza and the concluding stanzas. Evidently this is not found in many manuscripts that raises doubt. There are many Śankara vijayas which are all Puranic accounts and not history. The creation of such purāṇas became a norm from about 14th cent and reached the height in 16th-17th cent under the Vijayanagar period. In fact this legend is introduced in Śankara vijayas and not in the verses themselves. That it is a myth created is evident from the fact that the Chandāla who came in front of Śankara is said to be Lord Visvesvara the presiding deity of Vāranāsi. The story must be confined to myths and not cited as history. The following are the reasons strong enough to reject historicity of this legend. As study of this poem shows there is no answer to the question raised by the Chandāla but Śankara only gives a beautiful definition of a realised Guru. The Chandāla did not ask who is a guru or who is his guru. Nor did Śankara say in any of the verse that he is his guru. That shows clearly there is no connection between the legend and the five verses. We reject the legend. Śankara says in all the five verses that it is his conviction. This conviction did not arise from this legend, but Śankara has learned much earlier form his guru to which he alludes in one of the verses. It is a useless story that pictures Śankara in a bad light on the basis of a myth. It is curious that the critics who hold this poem is not by Śankara believing that this story to be a historical occurrence. They have not studied the purāṇas of Dharma-Vyādhā and also the story of Chandāla in relation to indisputably Śankara’s own commentary. I consider that the Manishā-panchakam is a first class work of Śankara but the legend is a later creation and has nothing to do with Śankara. It is also seen from some publication it is not Śankara who asked the Chandālā to move away but it was Śankara’s disciple. This shows the attempt to meet the opposition to the legends and so shift the episode to a disciple. We believe this story must be scraped. In all the verses Śankara gives a clear picture of a true guru, who incidentally would be a Yogin. Śankara’s guru is called Govinda yogindra may be noted. We arrive at the conclusion that the Manishā-panchakam is undoubtedly a composition of Śankara inspired by the Chandālā story in Varaha Purāṇas mentioned by the Ācārya and we hold the legend of Chandālā at Kasi is concocted story deserved to be rejected even as a myth. I am told that the earliest reference to this episode takes place in a 14th cent Manuscript. I am thankful to the Advaita Vedanta discussion group.