The Mantra
ॐ शन्नो मित्रः शं वरुणः । शन्नो भवत्वर्यमा । शन्न इन्द्रो बृहस्पतिः । शन्नो विष्णुरुरुक्रमः। नमो ब्रह्मणे। नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि। सत्यं वदिष्यामि। तन्मामवतु। तद्वक्तारमवतु। अवतु माम्। अवतु वक्तारम्। ओं शान्तिः शान्तिः शान्तिः । (तैत्तिरीयोपनिषत्, शीक्षावल्ली)
Introduction
This Shanti mantra appears at the beginning of the Taittiriya Upanishad’s Shikshavalli section. The first four lines of this mantra are also featured in the Rigveda Samhita (1.90.09).
The initial four lines pay homage to six Vedic deities, each representing distinct human faculties, invoking holistic well-being. The subsequent lines extend salutations to Vayu, the wind God, revered as the tangible manifestation of Brahman (Supreme Consciousness), with a plea for the protection of both teacher and student.
Sabdartha (Word Meaning)
शन्नो मित्रः शं वरुणः । शन्नो भवत्वर्यमा । शन्न इन्द्रो बृहस्पतिः । शन्नो विष्णुरुरुक्रमः। Shanno Mitrah Sham Varunah. Shanno Bhavatvaryama. Shanno Indro Br̥ihaspatih. Shanno Vishnuh Rurukramah. May Mitra console us, Varuna console us, Aryamaa bring us solace, Indra and Brihaspati offer solace, and Vishnu, the Urukrama, grant us comfort.
- शम् – comfort
- नः – to us ,
- मित्रः – Mitra,
- शम् – comfort ,
- वरुणः – Varuna,
- शम् – comfort
- नः – to us
- भवतु – Let it be,
- अर्यमा – Aryamaa,
- शम् – comfort
- नः – to us ,
- इन्द्रः – Indra,
- बृहस्पतिः – Brihaspati,
- शम् – comfort
- नः – to us ,
- विष्णुः – Vishnu,
- उरुक्रमः – Urukrama (the divinity with a long stride).
नमो ब्रह्मणे। नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि।
सत्यं वदिष्यामि। तन्मामवतु। तद्वक्तारमवतु। अवतु माम्। अवतु वक्तारम्।
Namoh Brahmaṇe. Namaste Vāyo. Tvameva Pratyakṣam Brahmāsi.
Tvameva Pratyakṣam Brahma Vadishyāmi. Ṛtaṁ Vadishyāmi.
Satyaṁ Vadishyāmi. Tanmāmavatu. Tadvaktāramavatu. Avatu Mām. Avatu Vaktāram.
Salutations to Brahman! Oh Vayu! Salutations to you! You are indeed the directly perceivable Brahman. I affirm that you are the directly perceivable Brahman. I express my conviction that you are the directly perceivable Brahman. I declare the truth that you are the directly perceivable Brahman. May That (Brahman) protect me. May That (Brahman) protect the speaker/teacher. May That protect me! May That protect the speaker/teacher!
- नमः – Salutation,
- ब्रह्मणे – to Brahman (Supreme Consciousness) ।
- नमः – Salutation,
- ते – to you
- वायो – O Vayu ।
- त्वम् – you
- एव – only/indeed
- प्रत्यक्षम् – directly perceptible
- ब्रह्म – Brahman
- असि – are।
- त्वम्- You
- एव – only/indeed
- प्रत्यक्षम् – directly perceptible
- ब्रह्म – Brahman
- वदिष्यामि- I will state ।
- ऋतम् – conviction in the mind (that Vayu is directly perceptible Brahman)
- वदिष्यामि – I will state ।
- सत्यम् – Verbally the truth (that Vayu is directly perceptible Brahman)
- वदिष्यामि – I will state।
- तत्- That (Brahman in the form of Vayu)
- माम् – me
- अवतु – protect ।
- तत्- That (Brahman in the form of Vayu)
- वक्तारम् – the speaker/the teacher
- अवतु – protect।
- अवतु – protect माम् – me।
- अवतु – protect
- वक्तारम् – the speaker/teacher ।
Rishi, Devata, and Chhandas
The Rishi for the first part of this Shanti Mantra is Gotama; Devata is Vaishvadeva (all divinities); and the metre is Anushtup. These details are not available for the second part of the mantra.
Explanation
Sri Sayanacharya has commented on this mantra in Rigveda Samhita and his commentary on Taittiriyopanishad. The explanation given here is based on Taittiriyopanishad, as the commentator has provided additional insights into it.
शन्नो मित्रः शं वरुणः । शन्नो भवत्वर्यमा । शन्न इन्द्रो बृहस्पतिः । शन्नो विष्णुरुरुक्रमः।
Let us first comprehend the significance of the two repeated words in the four lines above: “शम्” and “नः”. “शम्” denotes comfort and well-being, and “नः” refers to “us”. In the context of the Upanishad, “us” pertains to those engaged in acquiring knowledge of the Atman.
From whom do we seek happiness and well-being? From Mitra, Varuna, Aryaman, Indra, Brihaspati, and Vishnu. These six Vedic deities preside over various functions and faculties of human existence, encompassing the body, breath, and mind (आध्यात्मिक-देवताः). Therefore, offering prayers to them ensures our well-being.
According to Sri Sayanacharya, Mitra presides over the day and Prana (inhalation), while Varuna presides over the night and Apana (exhalation). In the context of this mantra, this implies: “May Mitra and Varuna make our days active and nights peaceful. And may they bless our breathing to be healthy.” Similarly, blessings for well-being are sought from the other divinities mentioned in the mantra.
Aryaman is the presiding deity (devata) of the eyes and the sun. Light and sight are crucial for perception through the eyes. Indra is the presiding deity of shoulders and strength, essential for our well-being.
Brihaspati is the deity of speech and intellect. Words express thoughts, and without deep thought behind them, words become empty sounds. We become worthy recipients of Brihaspati’s grace by applying ourselves wholeheartedly to svadhyaya and pravachana (study and teaching).
Vishnu is the presiding deity of the legs and the entire body. This mantra praises Vishnu as Urukrama (the Lord with long strides), referencing the Vedic legend where Vishnu covered the universe with three strides.
His blessings are crucial for strengthening our legs. Additionally, since the legs support the entire body, Vishnu’s influence extends to the whole body. Let us seek the blessings of Bhagavan Vishnu by using our legs to seek the sacred and the virtuous.
Swami Vivekananda emphasized the importance of physical and spiritual strength, which can be found abundantly in the Upanishads. Swamiji believes that the Upanishads have the power to invigorate and uplift the entire world, offering freedom in all its forms—physical, mental, and spiritual.
One can achieve holistic empowerment and well-being by practicing the teachings contained within these verses, such as through daily prayer accompanied by actions like pranayama, exercise, self-study, and association with wise individuals.
The second part of the mantra reflects the aspirant’s earnest desire to learn about and realize Brahman, the ultimate reality.
नमो ब्रह्मणे। नमस्ते वायो। त्वमेव प्रत्यक्षं ब्रह्मासि। त्वमेव प्रत्यक्षं ब्रह्म वदिष्यामि । ऋतं वदिष्यामि। सत्यं वदिष्यामि। तन्मामवतु। तद्वक्तारमवतु। अवतु माम्। अवतु वक्तारम्।
In ancient Vedic times, the serene setting of the tapovana, where teacher and student sat amidst nature’s tranquility, may have evoked a natural association of Vayu, the deity of the wind, with Brahman.
The student’s eagerness to establish a connection with Brahman through Vayu highlights the initial steps on the spiritual journey. While the direct realization of Brahman requires years of dedicated practice and devotion, this early association with Vayu is a constant reminder of the aspirant’s ultimate goal.
The association of Brahman with Vayu is quite fitting. Vayu exhibits omnipotence (sarvashakta), omnipresence (sarvavyapi), and omniscience (sarvajna) in the perceptible realm, as Prana in every living being.
These attributes align closely with the descriptions of Brahman, or Pure Consciousness, in the scriptures, which also depict Brahman as possessing omnipotence, omnipresence, and omniscience.
Hence, linking Vayu with Brahman reflects a recognition of the divine qualities manifest in the natural elements and deepens the aspirant’s understanding of Brahman’s universal presence and power.
The student’s assertion of Vayu as Brahman being both “Ritam” (truth known to the mind) and “Satyam” (truth expressed verbally) reflects his deep sincerity and faith (shraddha) in prayer. This underscores an essential aspect of devotion (bhakti), emphasizing that prayers should be genuine and truthful, arising from the depths of one’s heart. Such sincerity fosters a profound connection with divinity, paving the way for blessings to be bestowed.
Furthermore, by including the teacher in his prayer for protection, the student demonstrates his sincerity again. This tradition highlights the reverence and mutual respect between teacher and student, akin to a parent-child relationship, where both parties genuinely wish each other’s well-being. This timeless bond exemplifies the spirit of harmony and cooperation integral to the ancient Vedic tradition.
Conclusion
In conclusion, this Shanti Mantra, or Vedic Peace invocation, implies that peace (shanti) can be attained through several avenues:
- Ensuring holistic health and well-being, encompassing physical, mental, and spiritual aspects.
- Cultivating devotion to divinity, particularly in its perceptible or manifest forms, such as Vayu, the wind God.
- Practicing devotion with sincerity and authenticity fosters a deep connection with the divine.
- Offering prayers for oneself and teachers and all individuals who contribute to our guidance, support, and nourishment in life.
By embracing these principles and incorporating them into our daily lives, we can aspire to cultivate inner peace and harmony, leading to a more fulfilling and meaningful existence.