Learning Sanskrit by Verses

 हरिः ॐ

नमो नम: ।

Learning Sanskrit by Verses # 54 - ॐ पूर्णमदः पूर्णमिदम् 

Your Co-student S. L. Abhyankar

=================

ॐ पूर्णमदः पूर्णमिदं 

पदच्छेदैः - ॐ पूर्णम् अदः पूर्णम् इदम्  

पूर्णात् पूर्णमुदच्यते 

पदच्छेदैः - पूर्णात् पूर्णम् उदच्यते 

पूर्णस्य पूर्णमादाय 

पदच्छेदैः - पूर्णस्य पूर्णम् आदाय 

पूर्णमेवावशिष्यते 

पदच्छेदैः - पूर्णम् एव अवशिष्यते 

ॐ शान्तिः शान्तिः शान्तिः 

वाक्यांशशः विश्लेषणम्  

अनुक्र.	कर्तृपदीयाः	कर्मपदीयाः	अन्ये सुबन्ताः	विधेयाः	अव्ययानि	कृदन्ताः	तिङन्ताः
			ॐ
1	अदः			पूर्णम्			(अस्ति)
2	इदम्			पूर्णम्			(अस्ति)
3	पूर्णम्		पूर्णात्				उदच्यते
4a		पूर्णम्	पूर्णस्य			आदाय
4b	पूर्णम्				एव		अवशिष्यते

अन्वयशः शब्दाभ्यासा: 

ॐ - 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; ओमित्युक्तवतोऽथ 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, om is 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 ॥  

अदः पूर्णम् (अस्ति) 

1. अदः - अदस् सर्व. अत्र नपुं. 1’1 / अदस् adas 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 समीप- तरवर्ति चैतदो रूपम् । अदसस्तु विप्रकृष्टं तदिति परोक्षे विजानीयात् ॥ अमुष्य विद्या रसनाग्रनर्तकी N.1.5; असौ नामाऽहमस्मीति स्वनाम परिकीर्तयेत् Ms.2.122. I am that person, so and so (giving the name); असावहमिति ब्रूयात् 130,216; 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. 4.170. He, who &c. But when it immediately follows the relative pronoun (योऽसौ, ये अमी &c.) it conveys the sense of प्रसिद्ध 'well-known', 'celebrated', 'renowned'; योऽसावतीन्द्रियग्राह्यः सूक्ष्मोऽव्यक्तः सनातनः Ms.1.7; योऽसौ कुमार- सेवको नाम Mu.3; योऽसौ चोरः Dk.68; sometimes अदस् used by itself conveys this sense; विधुरपि विधियोगाद् ग्रस्यते राहुणाऽसौ 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, whereever &c. By अदोऽनुपदेशे P.1.4.70. अदस् has the force of a (गति) preposition when no direction to another is implied; अदःकृत्य अदःकृतम्; । परं प्रत्युपदेशे तु अदःकृत्वा अदःकुरु । Sk.

2. पूर्णम् - पूर्ण वि. अत्र नपुं. 1’1 / पूर्ण pūrṇa p. p. [पुर्-क्त नि˚] 1 Filled, filled with, full of; opt. in comp; तं तथा कृपयाविष्टमश्रुपूर्णाकुलेक्षणम् Bg.2.1; so शोक˚, जल˚ &c. -2 Whole, full, entire, complete; पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते Īśop.1; अपूर्णमेकेन शतक्रतूपमः R.3.38. -3 Fulfilled, accomplished. -4 Ended, completed. -5 Past, elapsed. -6 Satisfied, contented. -7 Full-sounding, sonorous. -8 Strong, powerful. -9 Selfish, or self-indulgent. -10 Drawn, bent (as a bow) आकर्णपूर्णैरहनदाक्षेपैराहतं पुनः Bhāg.8.11.10. -11 All-pervading; पूर्णमप्रवर्तीति वा अहमेतमुपास Bṛi. Up.2.1.5; Mb.14.20.28. 

3. अस्ति - अस्-धातोः लटि प्र.पु. एक. / अस् as 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.10.129.1; 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); भक्तोऽसि मे सखा च Bg.4.3; धार्मिके सति राजनि Ms.11.11; आचार्ये संस्थिते सति 5.80; 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 5.70; 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 स्थिरभक्ति- योगसुलभो निःश्रेयसायास्तु वः V.1.1; संगतं श्रीसरस्वत्योर्भूतयेऽस्तु 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. -10 To take place, happen. -11 To be in a particular relation, to be affected (with loc.); किं नु खलु यथा वयमस्यामेवमियम- प्यस्मान् 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] 

इदम् पूर्णम् (अस्ति)

4. इदम् - इदम् idam 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 sometimes pleonastically; कोऽयमाचरत्यविनयम् Ś.1.25; सेयम्, सोऽयम्, this here; so इमास्ताः; अयमहं भोः Ś.4 ho, here am I. 

पूर्णात् पूर्णम् उदच्यते 

5. पूर्णात् - पूर्ण वि. अत्र नपुं. 5’1 /  

6. उदच्यते - उदच्/उदञ्च्-धातोः कर्मणि लटि प्र.पु. एक. / अच् ac 1 U. (अचति, अञ्चति, आनञ्च, अञ्चितुम्, अक्त) 1 To go. move; to honour; request, ask &c.; connected with अञ्च् / अञ्च् añc 1 U. (अञ्चु) (अञ्चति-ते, आनञ्च-ञ्चे, -अञ्चितुम, अच्यात् or अञ्च्यात्, अक्त or अञ्चित) 1 To bend, incline, curl, curve; शिरोऽञ्चित्वा Bk.9.40. -2 To go, move, tend towards; स्वतन्त्रा कथमञ्चसि Bk.4.22; also in अवाञ्च्; tending downward; प्राञ्च्, उदञ्च्; विश्वगञ्चति, सहाञ्चति, तिरोऽञ्चति &c. तस्मिन्नद्य रसालशाखिनि दशां दैवात् कृशामञ्चति Bv.1.48. having gone, being reduced to, &c.; त्वं चेदञ्चसि लोभम् 46, art greedy; संकोचमञ्चति सरः 17. -3 To worship, honour, reverence; भीमोऽयं शिरसाञ्चति Ve.5.28. salutes; to adorn, grace; See अञ्चित below. -4 To request, ask or call for, desire. -5 To murmur, speak indistinctly. -Caus. or 10 U. To manifest, unfold; मुदमञ्चय Gīt.10. [cf. Zend anku. Gr.ankulos; L. uncus.]  

पूर्णस्य पूर्णम् आदाय पूर्णम् एव अवशिष्यते

7. पूर्णस्य - पूर्ण वि. अत्र नपुं. 6’1 /  

8. पूर्णम् - पूर्ण वि. अत्र नपुं. 2’1 / 

9. आदाय - आदा-धातोः ल्यबन्तम् / आदा ādā 3 Ā. (आदत्ते) 1 To receive, accept, take (to oneself), resort to; व्यवहारासनमाददे युवा R.8.18,10.40; 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.2.28,3.60; 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 सोऽर्थम् 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.20,48,64; 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. / आदाय ind. Having taken; oft. with a prepositional force 'with'; जालमादाय H.1.

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.2.40 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.4.30; (5) scarcely, the moment, as soon as; chiefly with participles; उपस्थितेयं 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.10.8.36.

11. अवशिष्यते - अवशिष्-धातोः कर्मणि लटि प्र.पु. एक. / अवशिष् (Used mostly in pass.) To be left last or as a remainder, to remain over or behind; यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते Bg.7.2. पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते Bṛi. Up.5.1.1. -Caus. To leave as a remainder; देहमात्रावशेषितः Bhāg. 

ॐ शान्तिः शान्तिः शान्तिः 

12. शान्तिः - 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 शान्तिमार्गोत्सुकोऽभूत् 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. 

अन्वयार्थाः Overall Meaning  

ॐ - May it all be auspicious ! 

Following thoughts dawn upon me 

अदः पूर्णम् (अस्ति) - everything that can be generally referred to as ‘this’ is wholesome and complete. 

इदम् पूर्णम् (अस्ति) - everything that can be pointed to as ‘this’ is wholesome and complete. 

पूर्णात् पूर्णम् उदच्यते - a wholesome emanates from a wholesome.

पूर्णस्य पूर्णम् आदाय पूर्णम् एव अवशिष्यते - even after taking out a wholesome from a wholesome, a wholesome remains. 

ॐ शान्तिः शान्तिः शान्तिः - (May it be) Peace, Peace, Peace !

छन्दोविश्लेषणम् 

पूर्णमदः पूर्णमिदं (८ अक्षराणि) “पूर्णमि” एतेषां मात्राः २-१-१

पूर्णात्पूर्णमुदच्यते (८ अक्षराणि) “मुदच्य” एतेषां मात्राः १-२-१ 

पूर्णस्य पूर्णमादाय (८ अक्षराणि) “र्णमादा” एतेषां मात्राः १-२-२ 

पूर्णमेवावशिष्यते (८ अक्षराणि) “वशिष्य” एतेषां मात्राः १-२-१ 

प्रथमे पादे अपवादः अन्यथा अस्मिन् श्लोके अनुष्टुभ्-छन्दः ।

स्वाध्यायाः Notes of self-study 

(१) Every invocation which ends as ॐ शान्तिः शान्तिः शान्तिः is a शान्तिमन्त्रः. This शान्तिमन्त्रः is taken from शुक्लयजुर्वेदः. So, this invocation is pronounced at the beginning and end of recitation of the शुक्लयजुर्वेदः or of any text related to शुक्लयजुर्वेदः, such as when reciting ईशावास्योपनिषद्, बृहदारण्यकोपनिषद्, श्वेताश्वतरोपनिषद.

(२) The Vedas and Upanishads are called as श्रुतयः texts which fell on the ears of the sages, not composed by them, rather their composer is said to be an unknown, divine entity. Hence they are called as अपौरुषेयाः. 

(३) Since the composer is an unknown, divine entity, you cannot go to any specific person and ask the meaning. Even if somebody does expound the meaning, you need not take that the meaning as expounded is the meaning, is all the meaning. Often the meaning may be investigated by oneself by delving deeper. In the course of investigation, some meaning may devolve on you experientially. The sacred texts the Vedas and Upanishads very much welcome such experiential exploration. 

(४) In the phrase पूर्णमदः पूर्णमिदम् the basic meaning of both the pronouns अदस् and इदम् is ‘this’. Why then these two different pronouns ? अदस् may often be out of sight, इदम् is something within sight. Comes to mind that the seed of a huge tree is अदस् and the tree is इदम्. This analogy validates the next phrase पूर्णात् पूर्णम् उदच्यते - a wholesome emanates from a wholesome. 

Another commonplace analogy for पूर्णात् पूर्णम् उदच्यते - a wholesome emanates from a wholesome is the child being born, coming out of the mother’s womb. 

Because पूर्णात् पूर्णम् उदच्यते - a wholesome emanates from a wholesome, every पूर्णम् merits recognition and respect, because a wholesome emanates from it. A seed merits to be sown respectfully. A man and a woman need to have that mutual respect during the sextual intercourse. That is the logic behind the concept of गर्भसंस्कारः as an important संस्कारः consecration out of some 14 संस्काराः in human life, extending to पितृतर्पणविधिः offering appeasements to the departed forefathers. 

The basic concept of respecting every wholesome is so sublime. 

Touching anything with the foot is being disrespectful. Rising from the bed and setting foot on the floor, we are taught to say a prayer seeking pardon of  mother earth for the impropriety of our setting foot on her. We pray विष्णुपत्नि नमस्तुभ्यं पादस्पर्शं क्षमस्व मे 

(५) The next phrase is पूर्णस्य पूर्णम् आदाय पूर्णम् एव अवशिष्यते - ‘even after taking out a wholesome from a wholesome, a wholesome remains’. The analogy of child being born validates this statement also, because after the child’s birth the mother is yet a wholesome individual. But I was thinking of another analogy. An actor enacting an assigned role on the stage. In the make-up room the actor is made up for the role, which he has to enact. Enacting the role includes not only the make-up, but also the mannerisms and the dialog-delivery. Once the show is over, all the make-up, all mannerisms, everything is taken away wholesomely. What remains is the wholesome person that he otherwise is. Rather, when enacting the role, he had become ‘otherwise’. The otherwiseness and without the otherwiseness, both are complete and wholesome. “All the world's a stage, and all the men and women merely players.”, says Jaques in “As You Like It” by William Shakespeare. If we are merely ‘players’, we are enacting ‘otherwiseness’. Spiritual pursuit is to find out what we are, what wholesomeness remains पूर्णम् एव अवशिष्यते without the otherwiseness, removing the otherwiseness completely, पूर्णम् आदाय. 

(६) The concluding phrase of the मन्त्रः is ॐ शान्तिः शान्तिः शान्तिः. One may become askance, why the word शान्तिः should be thrice. Okay, say it only once ॐ शान्तिः. It does not sound that you are concluding some recitation. Just phonetically, saying it thrice gives the feeling that you are concluding a recitation.  

(७) But is there any significance, apart from the phonetics ? Basically शान्तिः means pacification, pacification of what is not appropriate, pacification of all disturbances, cooling down one’s tempers तापाः, bringing calmness, tranquility. The sages analysed that we suffer from तापाः of three types - 

• आधिभौतिक  arising during our interactions with people and creatures around us, say, we are not happy with some behaviour of somebody, or say, we do not like some dog barking at us. Of course we are disturbed by the humming of a mosquito at our ear. 

• आधिदैविक तापाः are caused by natural calamities, may be an earthquake, a tsunami, eruption of a volcano, eruption of a hurricane. 

• आध्यात्मिक तापाः are from our own weaknesses, say, we are not able to focus in what we are studying or practising. 

Saying ॐ शान्तिः शान्तिः शान्तिः, with the word शान्तिः thrice is praying for alleviation of तापाः of all three types. 

Let me close by reciting the complete मन्त्रः 

ॐ पूर्णमदः पूर्णमिदं 

पूर्णात्पूर्णमुदच्यते 

पूर्णस्य पूर्णमादाय 

पूर्णमेवावशिष्यते 

ॐ शान्तिः शान्तिः शान्तिः ||

YouTube video https://youtu.be/mOKqtKpYZx4                                     

॥ शुभमस्तु ॥  

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