कृष्णयजुर्वेदीयः शान्तिमन्त्रः

कृष्णयजुर्वेदीयः शान्तिमन्त्रः कठ-तैत्तिरीय-नारायण-कैवल्य-ब्रह्मबिन्दु-उपनिषदाम्

ॐ सह नाववतु | सह नौ भुनक्तु | सह वीर्यं करवावहै | तेजस्वि नावधीतमस्तु | मा विद्विषावहै |

॥ ॐ शान्तिः शान्तिः शान्तिः ॥

This शान्तिमन्त्रः is from कृष्णयजुर्वेद and is to be recited with कठ, तैत्तिरीय, नारायण, कैवल्य and ब्रह्मबिन्दु उपनिषद-s. I had studied this more than 6 years back, which can be viewed here. Studying the मन्त्र again may bring forth newer thoughts.

(1) सन्धिविच्छेदैः ⇒ ॐ सह नौ अवतु | सह नौ भुनक्तु | सह वीर्यं करवावहै | तेजस्वि नौ अधीतम् अस्तु | मा विद्विषावहै ॥ ॐ शान्तिः शान्तिः शान्तिः ॥

(2) शब्दाभ्यासाः Study of words. I would like to copy-paste many words are common to ऋग्वेदीयः शान्तिमन्त्रः and शुक्लयजुर्वेदीयः शान्तिमन्त्रः  Copy-pasting them here would make this study complete by itself.  

(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) सह

  • सह ind. 1 With, together with, along with, accompanied by (with instr.); शशिना सह याति कौमुदी सह मेघेन तडित् प्रलीयते Ku.4.33. -2 Together, simultaneously, at the same time; अस्तोदयौ सहैवासौ कुरुते नृपतिर्द्विषाम् Subhāṣ. (The following senses are given of this word:– साकल्य, सादृश्य, यौगपद्य, विद्यमानत्व, समृद्धि, संबन्ध and सामर्थ्य.)

(2-3) नौ ⇒ अस्मद्-सर्वनाम्नः पर्यायीणि द्विवचनीयानि रूपाणि

  • द्वितीयायाम् – आवाम् / नौ 
  • चतुर्थ्याम् – आवाभ्याम् / नौ 
  • षष्ठ्याम् – आवयोः / नौ  

(2-4) अवतु ⇒ अव्-इति धातुः | अवँ रक्षण-गति-कान्ति-प्रीति-तृप्त्यवगम(तृप्ति-अवगम)-प्रवेश-श्रवण-स्वाम्यर्थ(स्वामी-अर्थ)-याचन-क्रियेच्छा(क्रिया-इच्छा)-दीप्त्यवाप्त्यालिङ्गन(दीप्ति-अवाप्ति-आलिङ्गन)-हिंसा-दान-भाग-वृ॒द्धिषु So many shades of meaning ! अत्र लोटि (आज्ञार्थे) प्रथमपुरुषे एकवचनम् |

  • अव् 1 P. [अवति, आव, आवीत्, अविष्यति, अवितुम्, अवित or ऊत] 1 To protect, defend; सह नाववतु Tait 2.1.1. यमवता- मवतां च धुरि स्थितः R.9.1; प्रत्यक्षाभिः प्रपन्नस्तनुभिरवतु वस्ता- भिरष्टाभिरीशः Ś.1.1. -2 To please, satisfy, give pleasure to; do good to; विक्रमसेन मामवति नाजिते त्वयि R.11.75; न मामवति सद्वीपा रत्नसूरपि मेदिनी. 1.65. -3 To like, wish, desire, love. -4 To favour, promote, animate. (In the Dhātu- pāṭha several other meanings are assigned to this root, but they are very rarely used in classical literature; e. g. गति, कान्ति, अवगम, प्रवेश, श्रवण, स्वाम्यर्थ or सामर्थ्य, याचन, क्रिया, दीप्ति, अवाप्ति, ग्रहण, व्याप्ति,आलिङ्गन, हिंसा, आदान, दहन, भाव, भाग, and वृद्धि). -Caus. To consume, devour. -With अनु to encourage, inspire. -उद् 1 to regard, attend to. -2 to wait for. -3 to promote, impel. -उप 1 to cherish, behave friendly towards. -2 to encourage. -सम् 1 to satisfy, satiate. -2 to protect, maintain. [cf. L. aveo].
  • अत्र लोटि (आज्ञार्थे) प्रथमपुरुषे एकवचनम् |

(2-5) भुनक्तु ⇒ भुज् इति धातुः |

  • भुज् I. 6 P. (भुजति, भुग्न) 1 To bend. -2 To curve, make crooked. -II. 7 U. (भुनक्ति-भुङ्क्ते, भुक्त) 1 To eat, devour, consume (Ātm.); शयनस्थो न भुञ्जीत Ms.4.74;3.146; Bk. 14.92; हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् Bg. 2.5. -2 To enjoy, use, possess (property, land &c.); संप्रीत्या भुज्यमानानि न नश्यन्ति कदाचन Ms.8.146;Y.2.24. -3 To enjoy carnally (Ātm.); सदयं बुभुजे महाभुजः R.8.7; 4.7;15.1;18.4; सुरूपं वा कुरूपं वा पुमानित्येव भुञ्जते Ms. 9.14. -4 To rule, govern, protect, guard (Paras.); राज्यं न्यासमिवाभुनक् R.12.18; एकः कृत्स्नां (धरित्रीं) नगरपरिघ- प्रांशुबाहुर्भुनक्ति Ś2.16. -5 To suffer, endure, experi- ence; वृद्धो नरो दुःखशतानि भुङ्क्ते Sk. -6 To pass, live through (as time). -7 (In astr.) To pass through, fulfil. -Pass. 1 To be enjoyed or eaten. -2To be possessed. -3 To be brought under the influence of. -Caus. (भोजयति-ते) To cause to eat, feed with. -Desid. (बुभुक्षति-ते) To wish to eat &c.
  • अत्र रुधादिः (सप्तमगणीयः) परस्मैपदी च | तस्य लोटि (आज्ञार्थे) प्रथमपुरुषे एकवचनम् |

(2-6) वीर्यम् ⇒ वीर्यम् [वीर्-यत्, वीरस्य भावो यत् वा] 1 Heroism, prowess, valour; वीर्यावदानेषु कृतावमर्षः Ki.3.43; R.2.4, 3.62;11.72; Ve.3.3. -2 Vigour, strength. -3 Virility; वीर्यशौर्याभ्यां च पिता ऋषभ इतीदं नाम चकार Bhāg.5.4.2. -4 Energy, firmness, courage. -5 Power, potency; जाने तपसो वीर्यम् Ś.3.2. -6 Efficacy (of medicines); अतिवीर्यवतीव भेषजे बहुरल्पीयसि दृश्यते गुणः Ki.2.4; Ku.2. 48. -7 Semen virile; अमी हि वीर्यप्रभवं भवस्य Ku.3.15; वसोर्वीर्योत्पन्नामभजत मुनिर्मत्स्यतनयाम् Pt.4.5. -8 Splendour, lustre. -9 The seed of plants. -10 Dignity, consequence. -11 Poison. -12 Gold (हिरण्य); अन्नं वीर्यं ग्रहीतव्यं प्रेतकर्मण्यपातिते Mb.12.165.39.

  • The etymology वीर्-यत् suggests that the धातु is वीर् (वि + ईर्), where ईर् 2 Ā. (इर्ते, ईराञ्चक्रे, ऐरिष्ट, ईरितुम्, ईर्ण); also 1 P. (p. p. ईरित) 1 To go, move, shake (trans. also). -2 To rise, arise or spring from. -3 To go away, retire. -4 To agitate, elevate; raise one’s voice. -1 U. or -Caus. (ईरयति, ईरित) 1 To agitate, throw, cast; Śi.8. 39; discharge, dart, hurl; ऐरिरच्च महाद्रुमम् Bk.15.52; R.15.2. -2 To excite, prompt, urge; क्षेमंकरे$र्थे मुहुरीर्यमाणः Bk.12.6. -3 To cause to rise, produce. -4 To utter, pronounce, proclaim, say, repeat; Māl.1.25; इतीर- यन्तीव तया निरैक्षि N.14.21; Śi.9.69; Ki.1.26; R.9.8; निबोध चेमां गिरमीरितां मया. -5 To cause to go, set in motion, move, shake; वातेरितपल्लवाङ्गुलिभिः Ś.1; अपरागसमीरणेरितः Ki.2.5; Śi.8.2. -6 To draw towards, attract; उद्धतैरिव परस्परसङ्गादीरितान्युभयतः कुचकुम्भैः Śi.1.32. -7 To employ, use. -8 To bring to life, revive. -9 To elevate. -To raise oneself (Ā).

(2-7) करवावहै ⇒ धातु is कृ which is detailed in धातुपाठ as (1) कृञ् करणे | भ्वा. उ. (2) कृञ् हिंसायाम् | स्वा. उ. (3) डुकृञ् करणे | त. उ. |

  • In Apte’s dictionary कृ I. 5 U. (कृणोति-कृणुते) To hurt, injure, kill. -II. 8 U. (करोति-कुरुते, चकार-चक्रे, अकार्षीत्-अकृत; कर्तुम्, करिष्यति-ते कृत) 1 To do (in general); तात किं करवाण्यहम् -2 To make; गणिकामवरोधमकरोत् Dk; नृपेण चक्रे युवराजशब्दभाक् R.3.35; युवराजः कृतः &c. -3 To manufacture, shape, prepare; कुम्भकारो घटं करोति; कटं करोति &c. -4 To build, create; गृहं कुरु; सभां कुरु मदर्थे भोः. -5 To produce, cause, engender; रतिमुभयप्रार्थना कुरुते Ś.2.1. -6 To form, arrange; अञ्जलिं करोति; कपोतहस्तकं कृत्वा. -7 To write, compose; चकार सुमनोहरं शास्त्रम् Pt.1. -8 To perform, be engaged in; पूजां करोति. -9 To tell, narrate; इति बहुविधाः कथाः कुर्वन् &c. -1 To carry out, execute, obey; एवं क्रियते युष्मदादेशः Māl.1; or करिष्यामि वचस्तव or शासनं मे कुरुष्व &c. -11 To bring about, accomplish, effect; सत्सं- गतिः कथय किं न करोति पुंसाम् Bh.2.23. -12 To throw or let out, discharge, emit; मूत्रं कृ to discharge urine, make water; so पुरीषं कृ to void excrement. -13 To assume, put on, take; स्त्रीरूपं कृत्वा; नानारूपाणि कुर्वाणः Y.3. 162. -14 To send forth, utter; मानुषीं गिरं कृत्वा, कलरवं कृत्वा &c. -15 To place or put on (with loc.); कण्ठे हारम- करोत् K.212; पाणिमुरसि कृत्वा &c. -16 To entrust (with some duty), appoint; अध्यक्षान् विविधान्कुर्यात्तत्र तत्र विपश्चितः Ms.7.81. -17 To cook (as food) as in कृतान्नम्. -18 To think, regard, consider; दृष्टिस्तृणीकृतजगत्त्रयसत्त्वसारा U.6. 19. -19 To take (as in the hand); कुरु करे गुरुमेकमयोघनं N.4.59. -2 To make a sound, as in खात्कृत्य, फूत्कृत्य भुङ्क्ते; so वषट्कृ, स्वाहाकृ &c. -21 To pass, spend (time); वर्षाणि दश चक्रुः spent; क्षणं कुरु wait a moment. -22 To direct towards, turn the attention to, resolve on; (with loc. or dat.); नाधर्मे कुरुते मनः Ms.12.118; नगरगमनाय मतिं न करोति Ś.2. -23 To do a thing for another (either for his advantage or injury); प्राप्ताग्निनिर्वापणगर्वमम्बु रत्नाङ्- कुरज्योतिषि किं करोति Vikr.1.18; यदनेन कृतं मयि, असौ किं मे करिष्यति &c. -24 To use, employ, make use of; किं तया क्रियते धेन्वा Pt.1. -25 To divide, break into parts (with adverbs ending in धा); द्विधा कृ to divide into two parts; शतधा कृ, सहस्रधा कृ &c. -26 To cause to become subject to, reduce completely to (a particular condition, with adverbs ending in सात्); आत्मसात् कृ to subject or appropriate to oneself; दुरितैरपि कर्तुमात्मसात्प्रयतन्ते नृपसूनवो हि यत् R.8.2; भस्मसात् कृ to reduce to ashes. -27 To appropriate, secure for oneself. -28 To help, give aid. -29 To make liable. -3 To violate or outrage (as a girl). -31 To begin. -32 To order. -33 To free from. -34 To proceed with, put in practice. -35 To worship, sacrifice. -36 To make like, consider equal to, cf. तृणीकृ (said to be Ātm. only in the last 1 senses). -37 To take up, gather; आदाने करोतिशब्दः Ms.4.2.6; यथा काष्ठानि करोति गोमयानि करोति इति आदाने करोतिशब्दो भवति एवमिहापि द्रष्टव्यम् ŚB. on MS.4.2.6. This root is often used with nouns, adjectives, and indeclinables to form verbs from them, somewhat like the English affixes ‘en’ or ‘(i) fy’, in the sense of ‘making a person or thing to be what it previously is not’; e. g. कृष्णीकृ to make that which is not already black, black, i. e. bla- cken; so श्वेतीकृ to whiten; घनीकृ to solidify; विरलीकृ to rarefy &c. &c. Sometimes these formations take place in other senses also; e. g. क्रोडीकृ ‘to clasp to the bosom’, embrace; भस्मीकृ to reduce to ashes; प्रवणीकृ to incline, bend; तृणीकृ to value as little as straw; मन्दीकृ to slacken, make slow; so शूलीकृ to roast on the end of pointed lances; सुखीकृ to please’ समयाकृ to spend time &c. N. B.- This root by itself admits of either Pada; but it is Ātm. generally with prepositions in the following senses :–(1) doing injury to; (2) censure, blame; (3) serving; (4) outraging, acting violently or rashly; (5) preparing, changing the condition of, turning into; (6) reciting; (7) employing, using; see P.I.3.32 and गन्धनावक्षेपणसेवनसाहसिक्यप्रतियत्नप्रकथनोपयोगेषु कृञः ”Stu- dents’ Guide to Sanskrit Composition” 338. Note. The root कृ is of the most frequent application in Sans- krit literature, and its senses are variously modified, or almost infinitely extended, according to the noun with which the root is connected; e. g. पदं कृ to set foot (fig. also); आश्रमे पदं करिष्यसि Ś.4.19; क्रमेण कृतं मम वपुषि नव- यौवनेन पदम् K.141; मनसा कृ to think of, meditate; मनसि कृ to think; दृष्ट्वा मनस्येवमकरोत् K.136; or to resolve or determine; सख्यम्, मैत्रीं कृ to form friendship with; अस्त्राणि कृ to practise the use of weapons; दण्डं कृ to inflict punishment; हृदये कृ to pay heed to; कालं कृ to die; मतिं-बुद्धिं कृ to think of, intend, mean; उदकं कृ to offer libations of water to manes; चिरं कृ to delay; दर्दुरं कृ to play on the lute; नखानि कृ to clean the nails; कन्यां कृ to outrage or violate a maiden; विना कृ to separate from, to be abandoned by, as in मदनेन विनाकृता रतिः Ku.4.21; मध्ये कृ to place in the middle, to have reference to; मध्येकृत्य स्थितं क्रथकौशिकान् M.5.2; वेशे कृ to win over, place in subjection, subdue; चमत्कृ to cause surprise; make an exhibition or a show; सत्कृ to honour, treat with respect; तिर्यक्कृ to place aside. -Caus. (कारयति-ते) To cause to do, perform, make, execute &c.; आज्ञां कारय रक्षोभिः Bk.8.84; भृत्यं भृत्येन वा कटं कारयति Sk. -Desid. (चिकीर्षति- ते) To wish to do &c.; Śi.14.41.
  • In रूपचन्द्रिका by श्री. ब्रह्मानन्द त्रिपाठी published by चौखंबा सुरभारती प्रकाशन, वाराणसी I find करवावहै given as कृ-धातुः (तनादिः आत्मनेपदी) | तस्य लोटि उत्तमपुरुषे द्विवचनम् | Obviously कर्तृपदम् is आवाम् 

(2-8) तेजस्वि ⇒ तेजस्विन् इति विशेषणम् | अत्र नपुंसकलिङ्गि | तस्य प्रथमा विभक्तिः एकवचनं च |

  • तेजस्विन् a. (-नी f.) 1 Brilliant, bright. -2 Powerful, heroic, strong; न तेजस्तेजस्वी प्रसृतमपरेषां विषहते U.6.14; Ki.16.16. -3 Dignified, noble. -4 Famous, illustrious. -5 Violent; Bṛi. S.11.2. -6 Haughty. -7 Lawful.
  • तेजस् n. [तिज्-भावे करुणादै असुन्] 1 Sharpness. -2 The sharp edge (of a knife &c.). -3 The point or top of a flame. -4 Heat, glow. glare. -5 Lustre, light, brilliance, splendour; दिनान्ते निहितं तेजः R.4.1; तेजश्चास्मि विभावसौ Bg.7.9,1. -6 Heat or light considered as the third of the five elements of creation (the other four being पृथिवी, अप्, वायु and आकाश). -7 The bright appearance of the human body, beauty; अरिष्टशय्यां परितो विसारिणा सुजन्मनस्तस्य निजेन तेजसा R.3.15. -8 Fire of energy; शतप्रधानेषु तपोधनेषु गूढं हि दाहात्मकमस्ति तेजः Ś. 2.7; U.6.14. -9 Might, prowess, strength, courage, valour; martial or heroic lustre; तेजस्तेजसि शाम्यतु U. 5.7; Ś.7.15. -10 One possessed of heroic lustre; तेजसां हि न वयः समीक्ष्यते R.11.1; Pt.1.328;3.33. -11 Spirit, energy. -12 Strength of character, not bearing insult or ill-treatment with impunity. -13 Majestic lustre, majesty, dignity, authority, consequence; तेजोविशेषानुमितां (राजलक्ष्मीं) दधानः R.2.7. -14 Semen, seed, semen virile; स्याद्रक्षणीयं यदि मे न तेजः R.14.65; 2.75; दुष्यन्तेनाहितं तेजो दधानां भूतये भुवः Ś.4.3. -15 The essential nature of anything. -16 Essence, quint- essence. -17 Spiritual, moral, or magical power. -18 Fire; यज्ञसेनस्य दुहिता तेज एव तु केवलम् Mb.3.239.9. -19 Marrow. -20 Bile. -21 The speed of a horse. -22 Fresh butter. -23 Gold. -24 Clearness of the eyes. -25 A shining or luminous body, light; ऋते कृशानोर्न हि मन्त्रपूतमर्हन्ति तेजांस्यपराणि हव्यम् Ku.1.51; Ś.4.2. -26 The heating and strengthening faculty of the human frame seated in the bile (पित्त). -27 The brain. -28 Violence, fierceness. -29 Impatience. -30 Anger; मित्रैः सह विरोधं च प्राप्नुते तेजसा वृतः Md.3.28.18. -31 The sun; उपप्लवांस्तथा घोरान् शशिनस्तेजसस्तथा Mb.12. 31.36.
  • तेजः 1 Pungency. -2 Sharpness (of a weapon). -3 Brilliancy. -4 Spirit.
  • तिज् I. 1 Ā. (Strictly desid. of तिज्) (तितिक्षते, तितिक्षित) 1 To endure, bear. -2 To put up with, suffer patiently or with courage तितिक्षमाणस्य परेण निन्दाम् M.1.17; तांस्तितिक्षस्व भारत Bg.2.14; Mv.2.12; Ki.13.68; Ms. 6.47. -II. 1 U. or Caus. (तेजयति-ते, तेजित) 1 To sharpen, whet; कुसुमचापमतेजयदंशुभिः R.9.39. -2 To stir up, excite, instigate.

(2-9) अधीतम् ⇒ (अधि + इ)-धातुः | तस्य क्त-कृदन्तं विशेषणम्  | अत्र नपुंसकलिङ्गि | तस्य प्रथमा विभक्तिः एकवचनं च |

  • अधीत p. p. Learnt, studied, read, remembered, attained &c. -Comp. -विद्य a. who has studied the Vedas or finished his studies.
  • अधी [अधिं-इ] 2 A. 1 To study, learn (by heart), read; (with abl. of person) learn from; आख्यातोपयोगे P.I.4.29. उपाध्यायादधीते Sk.; सो$ध्यैष्ट वेदान् Bk.1.2. -2 (P.) (a) To remember, think of, long or care for, mind, (with regret) with gen.; रामस्य दयमानो$सावध्येति तव लक्ष्मणः Bk.8.119;18.38; ममैवाध्येति नृपतिस्तृप्यन्निव जलाञ्जलेः Ki.11.74 thinks of me only. (b) To know or learn by heart, study, learn; गच्छाधीहि गुरोर्मुखात् Mb. (c) To teach, declare. (d) To notice, observe, understand. (e) To meet with, obtain; तेन दीर्घममरत्वमध्यगुः । Śi.14.31. -Caus. [अध्यापयति] to teach, instruct (in); with acc. of the agent of the verb in the primitive sense; (तौ) साङ्गं च वेदमध्याप्य R.15.33; विद्यामथैनं विजयां जयां च… अध्यापिपद् गाधिसुतो यथावत् Bk.2.21,7.34; अध्यापितस्योशनसापि नीतिम् Ku.3.6.
  • धातुपाठे (1) इण् (अदादिः परस्मैपदी) गतौ (2) इङ् (अदादिः आत्मनेपदी) अध्ययने (नित्यमधिपूर्वः) (3) इक् (अदादिः परस्मैपदी) स्मरणे (अयमप्यधिपूर्वः) 

(2-10) अस्तु ⇒ अस्-धातुः | धातुपाठे अ० सेट् प० । असँ भु॒वि | तस्य लोटि (आज्ञार्थे) प्रथमपुरुषे एकवचनम् |

  • अस् I. 2 P. [अस्ति, आसीत्, अस्तु, स्यात्; defective in non-conjugational tenses, its forms being made up from the root भू.] 1 To be, live, exist (showing mere existence); नासदासीन्नो सदासीत् Rv.1.129.1; आत्मा वा इदमेक एवाग्र आसीत् Ait. Up.1.1. श्रुतिद्वैधं तु यत्र स्यात् Ms.2.14; शपथे नास्ति पातकम् 8.112; न त्वेवाहं जातु नासम् Bg.2.12; आसीद्राजा नलो नाम Nala. 1.1; Ms.5.79; न अस् not to be, to be lost, disappear, perish, नायमस्तीति दुःखार्ता Nala.7.16; अस्ति भोक्तुम् Sk. it has to be eaten; (for other uses of अस्ति see अस्ति s. v.). -2 To be (used as a copula or verb of incomplete predication, being followed by a noun or adjective or adverb; or some other equivalent); भक्तो$सि मे सखा च Bg.4.3; धार्मिके सति राजनि Ms.11.11; आचार्ये संस्थिते सति 5.8; so एवमेव स्यात्, तूष्णीमासीत् &c. -3 To belong to, be in the possession of (expressed in English by have), with gen. of possessor; यन्ममास्ति हरस्व तत् Pt.4.76; यस्य नास्ति स्वयं प्रज्ञा 5.7; न हि तस्यास्ति किंचित् स्वम् Ms.8.417; नास्ति बुद्धिरयुक्तस्य Bg.2.66. -4 To fall to the share of, to happen to or befall anyone (with gen.); यदिच्छामि ते तदस्तु Ś.4. तस्य प्रेत्य फलं नास्ति Ms.3.139 he cannot enjoy or get. -5 To arise, spring out, occur; आसीच्च मम मनसि K.142 (this) occurred to my mind. -6 To become; तां दृष्ट्वा दशविस्तारामासं विंशतियोजनः Rām.; also शुक्लीस्यात् राजसात् स्यात् &c. Sk. -7 To lead or tend to, turn out or prove to be (with dat.); स स्थाणुः स्थिरभक्तियोगसुलभो निःश्रेयसायास्तु वः V.1.1; संगतं श्रीसरस्वत्योर्भूतये$स्तु सदा सताम् 5.24; oft. with dat. alone without अस्; यतस्तौ स्वल्पदुःखाय Pt.1. -8 To suffice (with dat.); सा तेषां पावनाय स्यात् Ms.11.85; अन्यैर्नृपालैः परिदीयमानं शाकाय वा स्याल्लवणाय वा स्यात् Jagannātha. -9 To stay, reside, dwell, live हा पितः क्वासि हे सुभ्रु Bk.6.11. -1 To take place, happen. -11 To be in a particular relation, to be affected (with loc.); किं नु खलु यथा वयमस्यामेवमियमप्यस्मान् प्रति स्यात् Ś.1. अस्तु well, let it be; एवमस्तु, तथास्तु so be it, amen. The form आस joined to roots in forming their periphrastic perfect is sometimes separated from the root and used by itself; तं पातयां प्रथममास पपात पश्चात् R.9.61,16.86. [cf. L. est and Gr. esti. with अस्ति; esse; Zend. āsti; Pers. hast, ast] With अति to be over, excel, surpass.

(2-11) मा ⇒ मा ind. A particle of prohibition (rarely of negation) usually joined with the Imperative; मद्वाणि मा कुरु विषादमनादरेण Bv.4.41; also (a) with the Aorist, when the augment अ is dropped; क्लैब्यं मास्म गमः पार्थ नैतत्त्वय्युपपद्यते Bg.2.3; पापे रतिं मा कृथाः Bh.2.77; मा मूमुहत् खलु भवन्तमनन्यजन्मा मा ते मलीमसविकारघना मतिर्भूत् Māl.1. 32; the अ is sometimes retained; मा निषाद प्रतिष्ठां त्वमगमः शाश्वतीः समाः Rām. (b) the Imperfect (the augment being dropped here also); मा चैनमभिभाषथाः Rām.1.2. 15; (c) the Future, or Potential mood, in the sense of ‘lest’, ‘that not’; लघु एनां परित्रायस्व मा कस्यापि तपस्विनो हस्ते पतिष्यति Ś.2; मा कश्चिन्ममाप्यनर्थो भवेत् Pt.5; मा नाम देव्याः किमप्यनिष्टमुत्पन्नं भवेत् K.37; the Imperative mood also is sometimes used for the Potential; त्वरतामार्यपुत्र एतां समाश्वासयितुं मास्या विकारो वर्धताम् M.4. (d) the Present Participle when a curse is implied; मा जीवन् यः परावज्ञादुःखदग्धो$पि जीवति Śi.2.45; or (e) with Potential passive participles; मैवं प्रार्थ्यम् मा is sometimes used without any verb; मा तावत् ‘oh ! do not (say or do) so’; मा मैवम्; मा नाम रक्षिणः Mk.3 ‘may it not be the police’; see under नाम. Sometimes मा is followed by स्म and is used with the Aorist or Imperfect with the augment dropped, and rarely with the Potential mood; क्लैब्यं मा स्म गमः पार्थ Bg.2.3; मा स्म प्रतीपं गमः Ś.4.17; मा स्म सीमन्तिनी काचिज्जनयेत् पुत्रमीदृशम्.

(2-12) विद्विषावहै ⇒ (वि + द्विष्) इति धातुः | अ० अनिट् उ० । द्वि॒षँ॑ अप्री॑तौ | तस्य लोटि उत्तमपुरुषे द्विवचनम् |

  • द्विष् 2 U. (द्वेष्टि, द्विष्टे; द्विष्ट) To hate, dislike, be hostile towards; न द्वेक्षि यज्जनमतस्त्वमजातशुत्रुः Ve.3.15; नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता Bg.2.57;18.1; Bk. 17.61;18.9; रम्यं द्वेष्टि Ś.6.5 (Prepositions like प्र, वि and सम् are prefixed to this root without any change of meaning.)

(2-13) 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 Exculpation or absolution from blame. -12 Preservation. -13 N. of Durgā. -14 Destruction, end, death.

3 अन्वयाः 

(3-1) ॐ 

(3-2) नौ (आवाम्) सह अवतु ⇒

  • Because this is a prayer, the meaning can be composed by assuming different कर्तृपद-s.
    • (1) सः ईश्वरः नौ सह अवतु
    • (2) सा देवी नौ सह अवतु
      • Thinking of सा देवी brings to mind all those invocations in देवीसूक्तम् such as या देवी सर्वभूतेषू विष्णुमायेति शब्दिता । नमः तस्यै नमः तस्यै नमः तस्यै नमो नमः ॥ या देवी सर्वभूतेषू चेतनेत्यभिधीयते । … या देवी सर्वभूतेषू बुद्धिरूपेण संस्थिता । … या देवी सर्वभूतेषू निद्रारूपेण संस्थिता । … 
    • (3) तत् परमतत्त्वं नौ सह अवतु OR तत् ईशतत्त्वं नौ सह अवतु OR तत् ब्रह्मतत्त्वं नौ सह अवतु 
    • (4) हे परमेश्वर भवान् नौ सह अवतु
    • (5) हे देवि, भवती नौ सह अवतु
    • (6) हे परमतत्त्व, भवत् नौ सह अवतु OR हे ईशतत्त्व, भवत् नौ सह अवतु OR हे ब्रह्मतत्त्व, भवत् नौ सह अवतु 
    • सह नाववतु is seen to be interpreted as “May both of us be protected”. Considering the wide range of meanings of धातुः अव् I would think that “May both of us be taken care of (in all respects, at all times)” would be a better interpretation.

(3-3) नौ (आवाम्) सह भुनक्तु 

  • Since नौ is द्विवचनम् and can only be द्वितीया-चतुर्थी-षष्ठी-विभक्तिषु and भुनक्तु is  लोटि (आज्ञार्थे) प्रथमपुरुषे एकवचनम् of धातुः भुज् / भुञ्ज्, meaning of धातुः भुज् / भुञ्ज् has to be taken as “to get for us to eat, to get for us to consume, to get for us to enjoy” in place of “to eat, to consume, to enjoy”.
  • Then as detailed for (3-2) above, meaning of this sentence also can be composed by assuming different कर्तृपद-s.
    • (1) सः ईश्वरः नौ सह भुनक्तु
    • (2) सा देवी नौ सह भुनक्तु
    • (3) तत् परमतत्त्वं नौ सह भुनक्तु
    • (4) हे परमेश्वर भवान् नौ सह भुनक्तु
    • (5) हे देवि, भवती नौ सह भुनक्तु
    • (6) हे परमतत्त्व, भवत् नौ सह भुनक्तु OR हे ईशतत्त्व, भवत् नौ सह भुनक्तु OR हे ब्रह्मतत्त्व, भवत् नौ सह भुनक्तु 

(3-4) (आवां) वीर्यं सह करवावहै ⇒ Two of us shall do all valor together

  • वीर्यम् ⇒ Whereas वीर्यम् is most commonly translated as valor, to be very, very general, it can be translated to cover all actions. Then  (आवां) वीर्यं सह करवावहै can be interpreted as “The two of us shall work in perfect unison (always).” That then becomes a huge, meaningful commitment, a vow, an oath.
  • Then it would also mean, we shall not allow anything to create a rift between us.
  • If any differences would arise, we shall resolve them mutually. 
  • By this connotation, this मन्त्र can be an essential feature of all agreements between any two countries also.

(3-5) नौ (आवयोः) अधीतं तेजस्वि अस्तु (भवतु) अथवा (अस्माभिः) अधीतं नौ (आवाभ्याम्) तेजस्वि अस्तु (भवतु) 

  • One अन्वयः is composed as नौ (आवयोः) अधीतं तेजस्वि अस्तु (भवतु) to mean “May learning of both of us be brilliant”
    • Learning being brilliant means the learning should never be short of perfection.
    • Examinations are really methods of assessment of performance of learners. Examination-systems include awarding marks or grades. Throughout my own education, I have had systems awarding marks,  where less than 35% marks is failure. I have been the 35% passing line is itself improper. Someone getting just 35% marks means 65% of his learning was not good. How can a student be allowed to proceed further, if 65% of learning was not good ?
    • The meaning “May learning of both of us be brilliant” also premises that there need not be any one-up-man-ship. Urge for knowledge should be for the sake of knowledge. There is no need for competitive spirit. If two plus two is four, it is so for everyone, who learnt that. There is no question of  comparison or competition. Competitive spirit can pollute one’s mind against another. That is bad. How smartly the next part of the prayer says (आवाम्) मा विद्विषावहै “May we not have any ill-feeling between us.”
    • There is an interesting सुभाषितम् about how one acquires knowledge and how much by every ‘how’. आचार्यात् पादमादत्ते पादं शिष्यः स्वमेधया । पादं सब्रह्मचारिभ्यः पादं कालक्रमेण च ।।  What one learns from the precept is one-fourth. One learns another one-fourth by one’s own assimilation, yet another one-fourth (by interacting with) co-learners and balance by passage of time (i.e. by life’s experiences). 
      • The नौ अधीतम् phrase in the मन्त्र can be taken to be inclusive of learning by interaction with co-learners. Rather the मन्त्र should be recited by co-learners together heartily and meaningfully that their co-learning be तेजस्वि अधीतम्.
    • Actually the teacher also keeps learning, when teaching. So it becomes apt for the teacher to recite along with his students नौ (आवयोः) अधीतं तेजस्वि अस्तु (भवतु) “May learning of both of us be brilliant”.
  • The other अन्वयः composed as अधीतं नौ (आवाभ्याम्) तेजस्वि अस्तु (भवतु) means “May learning of both of us be benevolent and beneficent for both of us”.
    • Knowledge proves benevolent and beneficent only if it can be readily applied, whenever needed. Knowledge once acquired should have been acquired with “ready recall” faculty. There is a good सुभाषितम् on this पुस्तके स्थातु या विद्या परहस्तगतं धनम् । कार्यकाले समुत्पन्ने न सा विद्या न तद्धनम् ।। Knowledge in the books and wealth in else’s hands is neither (your) knowledge nor (your) wealth, when you need them. Only “Ready recall” knowledge is तेजस्वि अधीतम्. 

(3-6) (आवाम्) मा विद्विषावहै = May we not have any ill-feeling between us.

(3-7) ॐ शान्तिः शान्तिः शान्तिः The meaning and notes on this merit to be copy-pasted again and again.

(4) विमर्शाः Notes 

(4-1) Every sentence in this शान्तिमन्त्र contains two entities saying it together. The two entities can be husband and wife, two friends, two parties or even a teacher and his posse of students or two or more co-learners, the speaker and the audience, one or both the entities being singular or plural, the plurality such as audience, posse of students, rolled into one singularity.

  • As mentioned at (3-4) this मन्त्र can be an essential feature of all agreements between any two countries also.

(4-2) For a couple to be wedded, this शान्तिमन्त्र becomes a very meaningful marriage vow.

(4-3) 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 ?
  • We shall have this शान्तिमन्त्रः again and again. When detailing it under शुक्लयजुर्वेदीयः शान्तिमन्त्रः the translation emerged as “May fulfillment be there ! May contentment be there !! May peace be there !!!”. 
  • My friend Mr. Vijay Kane made another charming proposition. Since man prays for peace by elimination of त्रिताप-s, saying शान्तिः thrice would be for peace from आधिदैविक ताप, आधिभौतिक ताप, आध्यात्मिक ताप.  
  • 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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