Shanti Mantra from the Taittiriya Upanishad – Sha(m)n No Mitra Sham Varunaha
It is recommended to chant this mantra daily before the start of the day. It helps in removing obstacles in the aspirants spiritual journey. This blog gives a summary of the Taittiriya Upanishad – where this Mantra is the Shanti Mantra. The significance of the mantra is explained as per Adi Shankara’s commentary. The last part includes the wording and a YouTube rendition.
Essence of the Taittiriya Upanishad
This Upanishad Belongs to The Krishna-Yajurveda.
The great sage Yajnavalkya quarrelled with his preceptor. He was asked by Vaishampayana, his Guru, to return the Veda which he had studied under him. Yajnavalkya vomited the Yajurveda he had learnt. The other Rishis, the pupils of Vaishampayana, assumed the forms of Tittiris (birds, partridges) and swallowed the Veda thus thrown out or vomited. Therefore it came to be known as Taittiriya-Samhita.
This Upanishad is divided into sections called vallis, viz., (1) Siksha-valli or the section on instruction. (2) Brahmananda-valli or the section on Brahma-bliss. (3) Bhrigu-valli or the section on Bhrigu.
In the first section the preceptor gives clear instructions to the aspirants on character building. He imparts to them rules of right conduct or right living in order to prepare themselves for the attainment of Brahma-Jnana or the knowledge of the Self.
The second section deals with bliss of Brahman. The order of creation is described in this Valli.
The third section deals with the story of Bhrigu, son of Varuna, who, under instructions from his father, understood Bliss or Brahman, after undergoing the required penance. In this section the description of the five Kosas or sheaths is clearly given.
Adi Shankara’s commentary on the Taittiriya Upanishad brings to fore a regular syllabus to teach the Brahma Vidya.
Attaining the knowledge of Brahman is not easy. The Gods themselves take a special interest in placing obstacles on the way of an aspirant. Even Rishis are not ready to impart the knowledge lest the householder who nourishes all ceases to work. But if the aspirant has passion to know the knowledge would come to him.
Shankara says this Upanishad opens with a mantra which removes obstacles when chanted.
It is a prayer to the vedic deities – Mitra, Varuna, Aryama, Indra, Brihaspati, and Vishnu. Shankara explains as follows. Mitra is the Devata Atman – The Shining One, the Intelligence, the Self identifying Himself with, and manifesting Himself as day & Prana or upward current of life breath. Varuna is the intelligence concerned with night and Apana or downward current of life breath. Aryama with the eye and the Sun, Indra with strength, Brihaspati with speech and buddhi or intellect, Vishnu with the feet.
Shankara says if these Vedic deities in charge of each individual organism are propitious, then one retains the wisdom acquired and imparts to others.
Praise and salutations are offered to Vayu (air) by the student seeking knowledge of Brahman so that obstacles to the attainment of such knowledge may be removed. All actions and their fruits are under the control of Vayu who is identified with prana. Here Vayu is addressed as Brahman. He is referred to as the visible because of his being direct, immediate, nearer than the sense organs and he can be felt.
The Teacher’s Vow of Truth
To speak the truth is the first necessity of a preceptor, tutor or teacher. ‘ऋतं वदिष्यामि। सत्यं वदिष्यामि।’ – ‘Rutam vadishyãmi; Satyam vadishyãmi’ – ‘I will only speak eternal principles. I will speak the truth (i.e., I will not teach false principles)’.
With these words the rishi has vowed to speak the truth. Here, the rishi is a preceptor, a tutor, a teacher and it is his duty to teach. To lie is a sin, but to teach a lie would be a grave sin. This is a special feature of Vedic guru-shishya dialogues. The teacher understands his responsibility to the disciple and to society. He understands his duty. He is fully aware of how much a defiled education can ravage a disciple’s life, and affect the whole of society.
Moreover, an honest person must be tolerant. He knows that he must bear the occasional hostile reactions of speaking the truth. For this very reason, knowing the continual necessity of such honest and tolerant preceptors in society, the tutoring rishi prays,
‘तन्मामवतु। तद्वक्तारमवतु। अवतु माम्। अवतु वक्तारम्।’
‘Tanmãmavatu; tadvaktãramavatu; avatu mãm; avatu vaktãram;’
‘O Lord! Save me. Save the orator, the teacher’.
Thus, the reason for praying for one’s safety is ultimately just to keep society well educated. This mantra shows the ideal approach a teacher before commencing his lesson.
Full Mantra
ॐ शं नो मित्रः शं वरुणः
Om Shan No Mitrah Sham Varunaha
शं नो भवत्वर्यमा
Shan No BhavatyaVaryama
शं नो इन्द्रो बृहस्पतिः
Shan Na Indroo Brihaspatihi
शं नो विष्णुरुरुक्रमः
Shan No VIshnur Urukramaah
नमो ब्रह्मणे
Namo Brahmanee
नमस्ते वायो
Namaste Vayu
त्वमेव प्रत्यक्षं ब्रह्मासि
TwaaMeva Pratyakasham Brahmaasi
त्वामेव प्रत्यक्षं ब्रह्म वदिष्यामि
TwaaMeva Pratyakshma Brahma Vadishyami
ॠतं वदिष्यामि
Ritham (Ridham) Vadishyaami
सत्यं वदिष्यामि
Sathyam Vadishyaami
तन्मामवतु
Tan Maam Avatu
तद्वक्तारमवतु
Tad Vaktaram Avatu
अवतु माम्
Avatu Maam
अवतु वक्तारम्
Avatu Vaktarammm..
ॐ शान्तिः शान्तिः शान्तिः
Om Shanti Shanti Shantihi
What is a Shanti Mantra
Shanti Mantras are invoked in the beginning of some of the Upanishads. They are believed to calm the mind and the environment of the reciter.
Shanti Mantras always end with the sacred syllable Om, and three utterances of the word “shanti”, which means “peace”.
The reason for the three utterances is regarded to be for the removal of 3 classes of obstacles – ‘Tapatraya’.
YouTube Link for Vedic Chanting
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