शुक्लयजुर्वेदीयः शान्तिमन्त्रः

शुक्लयजुर्वेदीयः शान्तिमन्त्रः ईश-बृहदारण्यक-श्वेताश्वतर-उपनिषदाम्

ॐ पूर्णमदः पूर्णमिदम् | पूर्णात् पूर्णमुदच्यते | पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥

This शान्तिमन्त्रः is from शुक्लयजुर्वेद and is to be recited with ईश, बृहदारण्यक and श्वेताश्वतर उपनिषद’s.

I had done a study of this मन्त्र long time back and had even presented that study at this link. It seems that that study can be done again, maybe, in better grammatical, etymological details taking help of resources such as the dictionary and धातुपाठ.

(1) सन्धिविच्छेदैः => 

ॐ पूर्णम् अदः पूर्णम् इदम् पूर्णात् पूर्णम् उदच्यते ।

पूर्णस्य पूर्णम् आदाय पूर्णम् एव अवशिष्यते ।।

॥ ॐ शान्तिः शान्तिः शान्तिः ॥

(2) Grammatical, etymological details of the words =>

(2-1) ॐ

  • In Apte’s dictionary ओम् ind. 1 The sacred syllable om, uttered as a holy exclamation at the beginning and end of a reading of the Vedas, or previous to the commencement of a prayer or sacred work. -2 As a particle it implies (a) solemn affirmation and respectful assent (so be it, amen !); (b) assent or acceptance (yes, all right); ओमित्युच्यताममात्यः Māl.6; ओमित्युक्तवतो$थ शार्ङ्गिण इति Śi. 1.75; द्वितीयश्चेदोमिति ब्रूमः S. D.1; (c) command; (d) auspiciousness; (e) removal or warding off. -3 Brahman. [This word first appears in the Upaniṣads as a mystic monosyllable, and is regarded as the object of the most profound religious meditation. In the Maṇḍūkya Upaniṣad it is said that this syllable is all what has been, that which is and is to be; that all is om, only om. Literally analysed, omis taken to be made up of three letters or quarters; the letter a is Vaiśvānara, the spirit of waking souls in the waking world; u is Taijasa, the spirit of dreaming souls in the world of dreams; and m is Prajñā, the spirit of sleeping and undreaming souls; and the whole om is said to be unknowable, unspeakable, into which the whole world passes away, blessed above duality; (for further account see Gough’s Upaniṣads pp.69-73). In later times om came to be used as a mystic name for the Hindu triad, representing the union of the three gods a (Viṣṇu), u (Śiva), and m (Brahmā). It is usually called Praṇava or Ekakṣaram; cf. अकारो विष्णुरुद्दिष्ट उकारस्तु महेश्वरः । मकारेणोच्यते ब्रह्मा प्रणवेन त्रयो मताः ॥ -Comp. -कारः 1 the sacred syllable ओम्; त्रिमात्रमोकारं त्रिमात्रमोंकारं वा विदधति Mbh.VIII.2.89. -2 the exclamation ओम्, or pronunciation of the same; प्राणायामैस्त्रिभिः पूतस्तत ओंकारमर्हति Ms.2.75. -3 (fig.) commencement; एष तावदोंकारः Mv.1; B. R.3.78. -रा N. of a Buddhist śakti (personification of divine energy).
  • No dictionary can give ‘meaning’ of Om. One has to experience it oneself, maybe, experience it best by ॐ-कार-ध्यानम्, which is said to be benevolent and beneficent in many ways. 

(2-2) पूर्णम् => पॄ-इति धातुः | तस्य क्त-कृदन्तम् | अत्र नपुंसकलिङ्गि | तस्य प्रथमा विभक्तिः एकवचनं च |

  • धातुपाठे पॄ पालनपूरणयोः 
  • पॄ 3, 9 P. (पिपर्ति, पृणाति, पपार, अपारीत्, परि-री-ष्यति, परि-री-तुम्, पूर्ण; pass. पूर्यते; caus. पूरयति-ते; desid. पिपरि- री-षति, पुपूर्षति) 1 To fill, fill up, complete. -2 To fulfil, gratify (as hopes &c.). -3 To fill with wind, blow (as a conch, flute &c.). -4 To satisfy, refresh, please; पितॄनपारात् Bk.1.2. -5 To rear, bring up, nourish, nurture, cherish.

(2-3) अदः => अदस् इति सर्वनाम | अत्र नपुंसकलिङ्गि | तस्य प्रथमा विभक्तिः एकवचनं च |

  • अदस् pron. a. [न दस्यते उत्क्षिप्यते अङ्गुलिर्यत्र इदंतया निर्द्धारणाय पुरोवर्तिनि एवाङ्गुलिनिर्देशः संभवति नापुरो वर्तिनि, न-दस्-क्विप् Tv.] (असौ m. f. अदः n.). That, (referring to a person or thing not present or near the speaker) (विप्रकृष्ट or परोक्ष); इदमस्तु सन्निकृष्टं समीपतरवर्ति चैतददो रूपम् । अदसस्तु विप्रकृष्टं तदिति परोक्षे विजानीयात् ॥ अमुष्य विद्या रसनाग्रनर्तकी N.1.5; असौ नामा$हमस्मीति स्वनाम परिकीर्तयेत् Ms.2.122. I am that person, so and so (giving the name); असावहमिति ब्रूयात् 13,216; Y. 1.26. अदस् is, however, often used with reference to प्रत्यक्ष or सन्निकृष्ट objects &c. in the sense of ‘this here’, ‘yonder’. असौ सरण्यः सरणोन्मुखानाम् R.6.21. (असाविति पुरोवर्तिनो निर्देशः Malli.); अमी रथ्याः Ś.1.8.; अमी वह्नयः 4.18;7.11. It is often used in the sense of तत् as a correlative of यत्; हिंसारतश्च यो नित्यं नेहासौ सुखमेधते Ms. 4.17. He, who &c. But when it immediately follows the relative pronoun (यो$सौ, ये अमी &c.) it conveys the sense of प्रसिद्ध ‘well-known’, ‘celebrated’, ‘renowned’; यो$सावतीन्द्रियग्राह्यः सूक्ष्मो$व्यक्तः सनातनः Ms.1.7; यो$सौ कुमार- सेवको नाम Mu.3; यो$सौ चोरः Dk.68; sometimes अदस् used by itself conveys this sense; विधुरपि विधियोगाद् ग्रस्यते राहुणा$सौ that (so well-known to us all) moon too. See the word तद् also and the quotations from K. P. -ind. There, at that time, then, thus, ever; correlative to some pronominal forms; यदादः, यत्रादः whenever, wherever &c. By अदो$नुपदेशे P.1.4.7. अदस् has the force of a (गति) preposition when no direction to another is implied; अदःकृत्य अदःकृतम्; । परं प्रत्युपदेशे तु अदःकृत्वा अदःकुरु । Sk.

(2-4) इदम् => इदम्-इति सर्वनाम | अत्र नपुंसकलिङ्गि | तस्य प्रथमा विभक्तिः एकवचनं च |

  • इदम् pron. a. [अयम् m., इयम् f., इदम् n.] 1 This, here, referring to something near the speaker; इदमस्तु संनिकृष्टं रूपम्); इदं तत् … इति यदुच्यते Ś.5 here is the truth of the saying. -2 Present, seen; the nominative forms are used with verbs in the sense of ‘here’; इयमस्मि here am I; so इमे स्मः; अयमागच्छामि here I come. -3 It often refers to something immediately following, while एतद् refers to what precedes; अनुकल्पस्त्वयं ज्ञेयः सदा सद्भिरनुष्ठितः Ms.3.147 (अयम् = वक्ष्यमाणः Kull.); श्रुत्त्वै- तदिदमूचुः -4 It occurs connected with यत्, तत्, एतद्, अदस्, किम् or a personal pronoun, either to point out anything more distinctly and emphatically, or some- times pleonastically; को$यमाचरत्यविनयम् Ś.1.25; सेयम्, सो$यम्, this here; so इमास्ताः; अयमहं भोः Ś.4 ho, here am I. -ind. Ved. 1 Here, to this place. -2 Now. -3 There. -4 With these words, herewith. -5 In this manner; नैतदौपयिकं राम यदिदं परितप्यसे Rām.2.53.3.

(2-5) पूर्णात् => पॄ-इति धातुः | तस्य क्त-कृदन्तम् | अत्र नपुंसकलिङ्गि | तस्य पञ्चमी विभक्तिः एकवचनं च |

(2-6) उदच्यते => (उत् + अच्) अथवा 9उत् + अञ्च्) इति धातुः | भ्वा० सेट् उ० । अचुँ॑ अञ्चुँ  वा [गतौ॒ याच॑ने च] इत्येके॑ | तस्य कर्मणिप्रयोगे लटि (वर्तमानकाले) प्रथमपुरुषे एकवचनम् | 

  • उदच्/उदञ्च् 1 U. [उद्-अञ्च्] 1 To raise, elevate, lift or throw up, draw up (as water); एकैकमेव पादमुदच्य तिष्ठति अश्वः Śat. Br.; उदञ्चिताक्षः Bk.2.31; उदञ्चय मुखं मनाक् Vb.3.27. -2 To utter, send forth, cause to sound; हरिमनुगायति काचिदुदञ्चितपञ्चमरागम् Gīt.1. -3 (Intrans.) (a) to go up; (b) to rise, rise forth; उदञ्चन्मात्सर्यं G. L.6; Bv.2.76; K.221; welter up; मूर्धच्छेदादुदञ्चत् Mv.3.32.

(2-7) पूर्णस्य => पॄ-इति धातुः | तस्य क्त-कृदन्तम् | अत्र नपुंसकलिङ्गि | तस्य षष्ठी विभक्तिः एकवचनं च |

(2-8) पूर्णम् => पॄ-इति धातुः | तस्य क्त-कृदन्तम् | अत्र नपुंसकलिङ्गि | तस्य द्वितीया विभक्तिः एकवचनं च |

(2-9) आदाय => आदा इति धातुः | तस्य ल्यबन्तम् |

  • आदा 3 Ā. (आदत्ते) 1 To receive, accept, take (to oneself), resort to; व्यवहारासनमाददे युवा R.8.18,1.4; मलीमसामाददते न पद्धतिम् R.3.46 follow or resort to; प्रदक्षिणार्चिर्हविरग्निराददे 3.14,1.45; Ms.2.238,117. -2 (With words expressing speech) To begin to speak, utter; वाचं आदा to speak, utter; विनिश्चितार्थामिति वाचमाददे Ki.1.3,14.2; Śi.2.13; R.1.59; शिव शिव शिवेत्यात्त- वचसः Bh.3.42. v. l. -3 To seize, take hold of; क्षितिधरपतिकन्यामाददानः करेण Ku.7.94; R.2.28,3.6; Ms.8.315; इदमेव निमित्तमादाय M.1; स हि सर्वस्य लोकस्य मन आददे R.4.8 attracted, had a hold on the mind. -4 To put on (as clothes &c.); यद्यच्छरीरमादत्ते Śvet. Up. -5 To take up, absorb, drink up; R.1.18; प्रदीपः स्नेहमादत्ते दशयाभ्यन्तरस्थया Śi.2.85. -6 To exact, take in (as taxes); take away, carry off; अगृध्नुराददे सो$र्थम् R.1.21; Ms.8.341,222; so बलिम्, शुल्कम् दण्डम् &c. -7 To pluck, lop off, separate; Ś.4.8. -8 To carry, take, bear; जालमादाय Pt.2 carrying, or along with the net; कुशानादाय Ś.3; तोयमादाय गच्छेः Me.2,48,64; see आदाय below; काश्यपसंदेशमादाय bearing K.’s message. -9 To perceive, comprehend; घ्राणेन रूपमादत्स्व रसानादत्स्व चक्षुषा । श्रोत्रेण गन्धानादत्स्व &c. Mb. -10 To agree to, undertake, begin. -11 To imprison, make captive. -Caus. To cause to take. -Desid. (दित्सते) To wish to take, carry off &c.

(2-10) एव => अव्ययम् | 

  • एव ind. This particle is most frequently used to strengthen and emphasize the idea expressed by a word :– (1) Just, quite, exactly; एवमेव quite so, just so; (2) same, very, identical; अर्थोष्मणा विरहितः पुरुषः स एव Bh.2.4 that very man; (3) only, alone, merely, (implying exclusion); सा तथ्यमेवाभिहिता भवेन Ku.3.63 only the truth, nothing but the truth; so नाम्नैव, स एव वीरः he alone (and not others); (4) already; गत एव न ते निवर्तते Ku.4.3; (5) scarcely, the moment, as soon as; chiefly with participles; उपस्थि- तेयं कल्याणी नाम्नि कीर्तित एव यत् R.1.87 as soon as the name was uttered; इति चिन्तयन्नेव while just thinking &c; (6) also, likewise; तथैव so also; (7) like, as (showing similarity); श्रीस्त एव मेस्तु G. M. (= तव इव); and (8) generally to emphasize a statement; भवितव्यमेव तेन U.4 it will (surely) take place. It is also said to imply the senses of (9) detraction; (10) diminution (11) command; (12) restraint; or (13) used merely as an expletive. (This particle is used in the Vedas in the senses of so, just so, like, indeed, truly, really) (14) Again; एवशब्दश्च पुनरित्यस्मिन्नर्थे भविष्यति । यथा क्षीरेण भुक्त्त्वा देवदत्तः क्षीरेणैव भुञ्जीतेति । भुञ्जीतैवेति पुनरिति गम्यते । ŚB. on MS.1.8.36.

(2-11) अवशिष्यते => (अव + शिष्) इति धातुः | तस्य कर्मणिप्रयोगे लटि (वर्तमानकाले) प्रथमपुरुषे एकवचनम् | 

  • धातुपाठे (1) शिष् । भ्वा० सेट् प० । शिषँऽ [हिं॒सार्थः॑] (2) चुरादिः णिजन्तः वा उभयपदी | शिषँ असर्वोपयो॒गे | (3) रु० अनिट् प० । शि॒षॢँ वि॒शेष॑णे |
  • अवशिष् (Used mostly in pass.) To be left last or as a remainder, to remain over or behind; यज्ज्ञात्वा नेह भूयो$न्यज्ज्ञातव्यमवशिष्यते Bg.7.2. पूर्णस्य पूर्णमादाय पूर्ण- मेवावशिष्यते Bṛi. Up.5.1.1. -Caus.To leave as a remainder; देहमात्रावशेषितः Bhāg.

(2-12) शान्तिः => शान्ति-इति स्त्रीलिङ्गि नाम | तस्य प्रथमा विभक्तिः एकवचनं च |

  • शान्तिः f. [शम्-क्तिन्] 1 Pacification, allayment, alleviation, removal; अध्वरविघातशान्तये R.11.1,62. -2 Calmness, tranquillity, quiet, ease, rest, repose; स्मर संस्मृत्य न शान्तिरस्ति मे Ku.4.17; शान्तिः कुतस्तस्य भुजङ्गशत्रोः Māl.6.1; यत् किंचिद् वस्तु संप्राप्य स्वल्पं वा यदि वा वहु । या तुष्टिर्जायते चित्ते सा शान्तिः कथ्यते बुधैः ॥ Padma P. -3 Cessation of hostility; सर्पस्य शान्तिः कुटिलस्य मैत्री विधातृसृष्टौ न हि दृष्टपूर्वा Bv.1.125. -4 Cessation, stop. -5 Absence of passion, quietism, complete indifference to all worldly enjoyments; तदुपहितकुटुम्बः शांन्तिमार्गोत्सुको$भूत् R.7.71. -6 Consolation, solace. -7 Settlement of differences, reconciliation. -8 Satisfaction of hunger. -9 An expiatory rite, a propitiatory rite for averting evil; शान्तयश्चापि वर्धन्तां यथाकल्पं यथाविधि Rām.1.8.16. -10 Good fortune, felicity, auspiciousness. -11 Exculpa- tion or absolution from blame. -12 Preservation. -13 N. of Durgā. -14 Destruction, end, death.

(3) अन्वयाः 

(3-1) अदः पूर्णम् (अस्ति) = That is complete and/or wholesome.

(3-2) इदं पूर्णम् (अस्ति) = This is complete and/or wholesome.

(3-3) पूर्णात् पूर्णम् उदच्यते = Wholesome can be taken out from wholesome.

(3-4) पूर्णस्य पूर्णम् आदाय = By fetching wholesome of wholesome

(3-5) पूर्णम् एव अवशिष्यते = wholesome only remains.

(3-6) ॐ शान्तिः शान्तिः शान्तिः = May fulfillment be there ! May contentment be there !! May peace be there !!!

(4) विमर्शाः Notes

(4-1) The ऋषिः whoever composed this मन्त्रः seems to have left it for one  to ‘experience’ by oneself, what ‘That’ is and what ‘This’ is, both of which are described as being wholesome.

(4-2) Without any background of the requisite spiritual experience, I am tempted to venture a guess that ‘That’ and ‘This’ are प्रकृतिः and पुरुषः.

(4-3) प्रकृतिः and पुरुषः, also seem to be otherwise referred to as जीवः and शिवः or as आत्मा and परमात्मा.

(4-4) There are known to be two prominent schools of philosophical thought, one school, द्वैतवाद speaking of these dualities as dualities and the other, अद्वैतवाद speaking of these dualities as being essentially a Unity, which is to be realized through spiritual experience.

(4-5) The quote पूर्णात् पूर्णम् उदच्यते, “Wholesome emanates from wholesome” does not seem to be debatable at all. Every living being is born that way. Mother is a wholesome being. The child is also a wholesome being.

(4-6) The other quote पूर्णस्य पूर्णम आदाय पूर्णम् एव अवशिष्यते । “(Even) when wholesome is taken out of wholesome, wholesome only remains” seems to be more challenging to ‘realize’. For my own simplistic understanding, I am fascinated at the way actors switch between their ‘on stage’ roles and real-life roles. Once they have wholesomely ‘taken out’, out of their mind and body, their ‘on stage’ role, their real life role, that wholesome, remains ! How nicely William Shakespeare said, “The world is a stage’. Is not this single quotation enough to rate him also as an accomplished philosopher ?

(4-7) We all are mere enactors of a role on the stage of the world. We make an entry and also take the exit, as ordained by providence.

(4-8) The ending recitation of all शान्तिमन्त्र-s as ॐ शान्तिः शान्तिः शान्तिः is certainly meaningful.

  • Why to utter the word शान्तिः thrice ?
  • What should the translation of ॐ शान्तिः शान्तिः शान्तिः be ?
  • It comes to mind that in the previous post on ऋग्वेदीयः शान्तिमन्त्रः I did not dwell on this appropriately. I am happy that this time I have done better by translating it as “May fulfillment be there ! May contentment be there !! May peace be there !!!”. Yes, the word शान्तिः does have all these three meanings – fulfillment, contentment, peace. And it seems this order is also correct. It is human nature to hanker for many things. There cannot be peace, if the hankers are not fulfilled. Fulfillment of hankers also does not guarantee peace. Because we shall hanker more and for many more things. So, only contentment becoming the faculty of character can bring peace. Peace for oneself or by oneself will also not guarantee peace. Anything and everything around should be at peace.
  • How all-inclusive, how all-pervasive, how comprehensive, how universal this end-note ॐ शान्तिः शान्तिः शान्तिः is !!!
  • Shouldn’t we practice reciting it with what all focus we can bring into its recitation ?

शुभमस्तु ।

-o-O-o-

 

 

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