Poorna Madaha Poorna Midam
Poornaat Poorna Mudachyatay
Poornasya Poorna Maadaaya
Poorna mayvaa Vasishyatay
Om Santihi Santihi Santihi
This is Santi Vaakya. There are ten such Santi Vaakya-s.
They are called ‘Dasa Vidha Santi-s. The major Upanishad-s
are ten in number. Each of those ten Upanishad-s has a Santi
Vaakya. Among them, the Santi Vaakya assigned to the
Brihadaaranyaka Upanishad is this ‘Poorna Madaha’. The
Upanishad begins with this Santi sloka itself. Again, it concludes
with this Santi sloka. This is the principle. This Santi Vaakya
that is assigned to the Brihadaaranyaka Upanishad is as great
as this Upanishad is among the ten Upanishad-s. Upanishad
has been bequethed to us, so as to enable us to attain total
Brahmic experience. So also does this Santi sloka render to us
such a Brahmic experience. We can call it an ‘experience’, only
when one attains a state of totality and fullness. Such an
experience is already being rendered to us by the ‘Mahaa
Vaakya’ that is in the Brihadaaranyaka Upanishad. It can be said
that, of the four Mahaa Vaakya-s, it is the most outstanding.
That Mahaa Vaakya is: ‘Aham Brahmaasmi’. Actually, this is but
a part of the Mahaa Vaakya. The complete Mahaa Vaakya runs as follows:
‘Brahmavaa Idamagraaseet
Sa Aatmaana Mayvaayet
Aham Brahmaasmeeti
Tadidam Sarvamabhavati’
Similarly, the Mahaa Vaakya ‘Tattwamasi’ of the
Chhaandoagya Upanishad, is also a part of the whole. The
complete Mahaa Vaakya there, is as follows:
‘Sa ya ayshoe Animaa
Aitamya Midagum
Sarvam Tut Satyam
Sa Aatmaa Tattwamasi’
The Mahaa Vaakya in its entirity, in the Brihadaaranyaka
Upanishad, in its four lines, tells us of four steps or stages. The
first is ‘Brahmavaa’. The second is ‘Idamagraaseet’. The third
one is ‘Sa Aatmaana Mayvaayet Aham Brahmaasmeeti’. The
fourth is ‘Tadidamsarva mabhavat’. The deep intent of the
Upanishadic Rishi-s was to convey that the Brahmic experience
is to be attained via these four stages. The four stages are the
four steps of a ladder. We have to ascend step by step. Then
alone we will be entitled to the total experience. This Upanishad’s
purpose is to lead us to such a total experience. Brihadaaranyaka
is like a vast ocean. The other Upanishad-s are like the major
rivers. All those rivers and rivulets have to finally merge into the
ocean. Hence Brihadaaranyaka is an Upanishad that delivers to
us both Gnyaana (wisdom) and experince. This Santi Vaakya is
commensurate with the pre-eminent status of such an
Upanishad, and is as outstanding and paramount as the
Upanishad itself. The quintessence of the Upanishad is seen
distilled into this Santi Vaakya. It looks as though the great
Sages have extracted the essence (as it were) of the ten major
Upanishad-s, the Brahma Sootra-s, and the Bhagavad Geeta
(the trio commonly referred to as ‘Prasthaana Traya’) and
condensed it into this great Santi Paatha, which even seems to
outweigh the entire Brihadaaranyaka Upanishad, and had been
bequeathed to posterity. Hence if we can fully grasp the meaning
of this Santi Vaakya, and assimilate it by going through the
progressive stages of ‘sravana’ (listening to discourses), ‘manana’
(reflection), and ‘dhyaana’ (meditation), and bringing it into the
field of our experience, then, the trio of ‘siddhaanta’ (theory),
‘saadhana’ (practice and perseverance), and ‘Siddhi’ (Realization
and Fulfilment), would be available to us. There is no doubt
whatsoever in this, and can be stated without the slightest
hesitation. Keeping this in mind, Sri Sankara Bhagavatpaada,
had not elaborately commented on any other Santi Vaakya, as
he did on this. As he came across those other Santi Vaakya-s,
he had casually commented on them, and passed on to the text
of the Upanishad. He is not general in the habit of elaborating on
Santi Vaakya-s. At most, in those ten Santi Vaakya-s, depending
on the context, he had briefly explained the meaning of just two
or three of them. One such among them is ‘Sahanaa Vavatu’,
for which he concisely rendered the meaning. He had however
not dwelt on it at length. The second one was ‘Sannoe Mitrasyam
Varunaha’. This also had same treatment. The third Santi
Vaakya was ‘Aham Vrikshasya Rayrivaa’. This also received a
brief commentary. But in the case of this ‘Poorna Madaha’ Santi
Vaakya, he became highly enthusiastic, and exhaustively
elaborated on it in nine or ten pages. Because, he was of firm
conviction that, for the ‘saadhaka’, (the student on the spiritual
path) it is enough if he fully comprehended the full meaning and
import of this, and that in it lay the path to Salvation. This is
evidenced in his very commentary. Any, Upanishad has to
conclude with a Santi Vaakya.
The entire Brihadaaranyaka Upanishad has taught us only
‘Brahma Vidya’, knowledge about Brahman, and concluded with
Santi Vaakya. What is implied is that this Santi Vaakya has to be
properly and fully understood. Then alone, the essence of the
Upanishad would have been imbibed. If this be left off, there is
no ‘Santi’ (peace). Apart from that, the convention is, it should
begin with Santi Vaakya and also end with it. This is one view.
The second thing is, if the subject has to become amenable to
our experience, there is one condition. It needs ‘Upaasana’,
ceremonial worship. At the mention of the word Upaasana, one
need not go jitters or misunderstand it. This is not
‘karmangoapaasana’ (formal ritualistic worship), nor
‘Devoapaasana’ (adoration of a personal God). This is worship
of Brahman with ‘guna-s’ (attributes). After that it is of pure
consciousness alone. After worship with form, is formless
worship. If the Advaita concept were to be suddenly thrust upon,
like the torrential descent of Ganges river, the student is liable to
get suffocated. It would be impossible to digest and assimilate
it, unless one be like a Prahlaada (the ardent child devotee) or
the great Sage Suka, or some such with a sharp intellect and
ultra quick receptive faculty. That would not happen unless one’s
birth is rewarded with the fruits of good deeds done earlier. As
the Sager says, unless one be blessed with Divine Grace, one’s
mind would not be filled with Advaitic fragrance. That is why, in
ninety nine percent of cases, though one pines for comprehending
that concept, the intellectual capabilities are not adequate. After
all, such capabilities concern one’s mind. Hence, it is the mind
that has to be trained and sharpened. Such a training alone is
the sole object of Advaitic Upaasana. We are not concerned
with or interested in other forms of Upaasana (worship and
ritual). What we need is ‘Saguna Brahmoapaasana’ (adoration
of Brahman with attributes), i.e., comprehending the Brahmic
Principle coupled with attributes. This implies trying to get a
glimpse of Brahman through the media of attributes and
equipments. After all, is not mind also an equipment, a medium?
When it is said that it is mind alone that has to grasp Brahman,
then itself, mind has become a medium. No doubt, mind is not
Aatman; but it is the means to comprehend Aatman. ‘Asatoamma
Sadgamaya’: It is via Asut (un-truth) that one has to reach Sut
(Truth). Similarly, ‘Tamasoamaa Jyoatirgamaya’: Tamas is there
to take one to Jyoati, i.e., from darkness unto Light. Mind is, in
general, a problem. But if well cultivated and sharpened, it can
lead one to Light (Enlightenment). That mending and sharpening
process alone is Upaasana. Here, one has to be very cautious.
At the mention of Upaasana, one should not begin worship of
some Deity or Idol. Those who are in the training process of
Advaita, should not run towards that. They must reflect on
whatever and whenever anything is being told, and get to its
inner meaning and import. Upaasana-s, useful from an Advaitic
point of view alone, will be explained.
After dwelling at length on the Santi Vaakya of ‘Poorna
Madaha’, then are given such Upaasana-s that help us towards
Brahma Gnyaana (knowledge of Brahman). About ten of them
have been dealth with. But two or three of them would be
enough for us. They are very pertinent and useful aids in the
search for truth. They are: 1. Omkaara Upaasana 2. Aakaasa
Upaasana 3. Damaadi Gunatraya Upaasana. These three would
suffice. In practicing these Upaasana-s, they should not be done
mere mechanically. One has to practice only after understanding
the full inner meaning. Also, they are not to be just orally
chanted, but meditated upon mentally. Hence Aakaasa (the sky)
is to be seen by the mind’s eye. The deeper meaning of
omkaara has to be understood. Then, the three virtues of
‘Damaadi Gunatraya’ viz ‘Dama, Daana and Daya’ have to be
practiced. Then alone the mind gets purified, and sufficiently
sharpened. It acquires the capability to comprehend and
assimilate anything. Hence this section of the Brihadaaranyaka
Upanishad is called ‘khilakaanada’. Earlier, in Maitreyi Brahmana,
the word ‘khilya’ was mentioned. ‘khila’ means ‘piece’, apart from
its other meaings like ‘remnant’, ‘extra’ (over and above the
normal). It looks as though something ‘extra’ is being asked for,
from the Upanishad. This ‘khilaa kaanda’ of the Upanishad,
commences with this ‘Santi Vaakya’ of ‘Poorna Madaha’. But
before dealing with this ‘Santi Vaakya’, Sri Bhagavad Paada
renders an elaborate explanation. Later he explains in detail the
three Upaasana processes mentioned earlier. Then, he briefly
deals with a few more, and proceeds.
echanically. One has to practice only after understanding
the full inner meaning. Also, they are not to be just orally
chanted, but meditated upon mentally. Hence Aakaasa (the sky)
is to be seen by the mind’s eye. The deeper meaning of
omkaara has to be understood. Then, the three virtues of
‘Damaadi Gunatraya’ viz ‘Dama, Daana and Daya’ have to be
practiced. Then alone the mind gets purified, and sufficiently
sharpened. It acquires the capability to comprehend and
assimilate anything. Hence this section of the Brihadaaranyaka
Upanishad is called ‘khilakaanada’. Earlier, in Maitreyi Brahmana,
the word ‘khilya’ was mentioned. ‘khila’ means ‘piece’, apart from
its other meaings like ‘remnant’, ‘extra’ (over and above the
normal). It looks as though something ‘extra’ is being asked for,
from the Upanishad. This ‘khilaa kaanda’ of the Upanishad,
commences with this ‘Santi Vaakya’ of ‘Poorna Madaha’. But
before dealing with this ‘Santi Vaakya’, Sri Bhagavad Paada
renders an elaborate explanation. Later he explains in detail the
three Upaasana processes mentioned earlier. Then, he briefly
deals with a few more, and proceeds.
Pronounciation Key,
(for Sanskrit words)
| Vowels: |
As in |
Vowels: |
As in |
Vowels: |
As in |
| a, u |
run, sun |
e |
red, fed |
ou |
about,grout |
| aa, a |
far, long |
ee |
green,feel |
p |
pump,rope |
| ai |
pain, train |
i |
give, fit |
ph |
phala,phena |
| ay |
lane, fame |
l |
lean,love |
r |
run,rose |
| b |
boy,bump |
m |
mother,meet |
u |
put,good |
| bh |
bhaya,laabha |
n |
name, gone |
y |
my,dine |
| d |
daana, dasa |
oa,oe
(ending) |
goat, toe |
y |
yonder,yak |
| dh |
dhana, dheera |
oo |
root,poor |
v,w |
van,want |
| Consonants: |
As in |
Consonants: |
As in |
Consonants: |
As in |
| ch |
chamber,chum |
j |
jump,jade |
sh |
shut,rush |
| chh |
chhandala,chhaaya |
jh |
jhankaar |
s |
sample,soon |
| d |
done,dim |
k |
kin,kite |
t |
top,teak |
| dh |
dhamaru,moodha |
kh |
sukha,mukha |
t |
tanmaya,taranga |
| g |
gone,give |
ksh |
biksha,raksha |
th |
katha,ratha |
| gh |
ghana,ghanta |
l |
mahila,kala |
th |
paatha saala |
| gny |
gnyaana |
n
|
guna,kalyana |
|
|
| h |
hood,hat |
s |
santi,sarada |
|
|
NB: The letter ‘s’ to indicate plural, at the end of Sanskrit words,
preceded by a hyphen (–) to avoid confusion, as being part of the word
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