Author Topic: CHAPTER 2 - Shanti Mantra  (Read 235 times)


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CHAPTER 2 - Shanti Mantra
« on: April 09, 2019, 09:42:07 PM »
The invocation beginning with sam no mitrah was recited (at the end of the last Part) in order to avert the impediments to the acquisition of the knowledge set forth earlier. Now is being recited the invocation, sam no mitrah etc., as also saha navavatu etc., for averting the obstacles to the acquisition of the knowledge of Brahman that is going to be stated: (For "Sam no" etc. see I. i.). May He protect us both together. May He nourish us both together. May we both acquire strength together. Let our study be brilliant. May we not cavil at each other. Om! Peace! Peace! Peace! Sam no etc., Just as beore, is easy to understand. Saha navavatu: Avatu, may He protect, nau, us both-the teacher and the taught; saha, together. Bhunaktu, may He nourish; nau saha. Karavavahai, may we both accomplish; viryam, streangth-arrising from knowledge etc.; saha. Let the adhitam, study; nau, of us both-who are both bright; tejasvi astu, be brilliant;-let what we read be well read, i.e. let it be conducive to the comprehension of the meaning. There is occasion for ill-feeling on the part of the student in the matter of learning, as also on the part of the teacher, consequent on unwitting lapses; hence this prayer, 'May we not cavil' etc. is made in order to forestall this. Ma vidvisavahai, may we never entertain ill-feeling against each other.

The three repetitions, santih, santih, santih-peace, peace, peace-, have been explained already (as meant for averting bodily, natural, and super natural hindrances). Moreover, this invocation is for warding off the impediments of the knowledge that is going to be imparted. An unobstructed acquisition of the knowledge of the Self is being prayed for, since the supreme goal is dependent on that. The meditations relating to conjoining etc. that are not opposed to rites and duties have been stated (I. iii). After that, with the help of the Vyahrtis, has been described the meditation on the conditioned Self within the heart (I. v-vi), which (meditation) culminates in the attainment of one's sovereignty (I. vi. 2). But thereby one does not achieve the total eradication of the seed of worldly existence. Hence is begun the text, brahmavidapnoti param, etc., for the sake of realizing the Self as freed from the distinctions created by various limiting adjuncts, so that (as a result of the realization), ignorance which is the seed of all miseries, may cease. And the utility of this knowledge of Brahman is the cessation of ignorance; from that results the total eradication of worldly existence. And the Upanisad will declare, 'The enlightened man is not afraid of' (II. ix), and that it is inconceivable to be established is a state of fearlessness so long as the causes of worldly existence persist (II. vii), and that things done and not done, virtue and vice, do not fill him with remorse (II. ix). Therefore it is understood that the absolute cessation of the worldly existence follows from this knowledge which has for its content Brahman that is the Self of all. And in order to apprise us of its own relation and utility at the very beginning, the Upanisad itself declares its utility in the sentence, brahmavid apnoti param-the knower of Brahman reaches the highest. For one engages in hearing, mastering, cherishing, and practising a science only when its utility and relation are well known. The result of knowledge certainly succeeds hearing etc., in accordance with such other Vedic text as, 'It is to be heard of, reflected on and meditated upon' (Br. II. iv. 5, IV. v. 6).