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 ॥  

================ 

ॐ

नमो नम: ।

Learning Sanskrit by Verses # 73 - न नोननुन्नो नुन्नोनो

Your Co-student S. L. Abhyankar 

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

न नोननुन्नो नुन्नोनो ।

नाना नानानना ननु ।।

नुन्नोऽनुन्नो ननुन्नेनो ।

नानेना नुन्ननुन्ननुत् ।।

पदच्छेदाः पदाभ्यासाः अन्वयार्थाश्च । 

(1) नानानना ननु = नानाननाः ननु 

• नानाननाः - नाना आननानि येषां ते नानाननाः (अनेकमुखयुक्ताः having many mouths इत्यर्थः) । अत्र संबोधन-बहुवचनम् “हे नानाननाः” Note, having many mouths means speaking variously.

• नानाननाः Ye, who speak variously, 

• ननु - अव्ययम् truly 

(2) न नोननुन्नो = न ना ऊननुन्नः 

• न - अव्ययम् 

• ना - नृ man पुं. 1/1 

• ऊननुन्नः - ऊनेन नुन्नः इति ऊननुन्नः (तृतीया-तत्पुरुषः)।

• ऊनेन ऊन वि. निकृष्ट, नीच 3/1 ऊनेन इति निकृष्टेन नीचेन ।

• नुन्नः - नुद् इत्यस्य धातोः क्त-विशेषणम् नुन्न । अत्र पुं. 1/1 । विद्धः पराजितः harmed इत्यर्थः। नुद् 6 U. (नुदति-ते, नुत्त or नुन्न, प्रणुदति) 1 To push, push or drive on 

• ऊननुन्नः = one who has been displaced by a lowly one.

• न ना ऊननुन्नः = He is not a man, who is harmed by a low man 

(3) नुन्नोनो नाना = नुन्नोनः ना अना 

• नुन्नोनः - नुन्नः ऊनः येन सः नुन्नोनः 

• नुन्नोनः = one who has harmed a lowly, weaker person. 

• ना - नृ man पुं. 1/1 

• अना - न ना इति अना (नञ्-तत्पुरुषः) । अपुरुषः इत्यर्थः ।

• ना अना = That man is not a man

• नुन्नोनः ना अना = That man, who has harmed a lowly, weaker person is not a man

(4) नुन्नोऽनुन्नो न नुन्नेनो = नुन्नः अनुन्नः न नुन्नेनः 

• नुन्नः - नुद् इत्यस्य धातोः क्त-विशेषणम् नुन्न । अत्र नुन्नः पुं. 1/1 । विद्धः पराजितः harmed इत्यर्थः।

• अनुन्नः - न नुन्नः इति अनुन्नः (नञ्-तत्पुरुषः) । अविद्धः अपराजितः इत्यर्थः।

• न - अव्ययम् not

• नुन्नेनः - नुन्नः इनः यस्य सः नुन्नेनः। 

• इनः - इन a. 1 Able, strong, powerful, mighty. -2 Bold, determined. -3 Glorious. - इनः 1 A lord, master. लोके भवाञ्जगदिनः कलयावतीर्णः Bhāg.10.70.27.  

• न नुन्नेनः - one whose master is not harmed. 

• नुन्नः अनुन्नः न नुन्नेनः - Even if wounded, he is unwounded, if his master is not harmed. 

(4) नानेना नुन्ननुन्ननुत् = न अनेनाः नुन्ननुन्ननुत् 

• अनेनाः - न एनः यस्य सः अनेनाः (नञ्-बहुव्रीहिः) 

• एनस् [इ-असुन् नुट् Uṇ.4.197] n. 1 Sin, offence, fault; 

• अनेनाः - sinless, faultless 

• न अनेनाः - not sinless, not faultless 

• नुन्ननुन्ननुत् - 

• नुन्नः च नुन्नः च इति नुन्ननुन्नः । अतिशयेन नुन्नः इत्यर्थः । 

• नुन्ननुन्नम् नुदति इति नुन्ननुन्ननुत् = one, who harms one,

• who is already very much wounded

• नुत् = नुद् इत्यस्य धातोः शतृ-विशेषणम् नुत् 

• न अनेनाः नुन्ननुन्ननुत् = one is not sinless, not faultless, if one harms one, who is already very much wounded

Overall Meaning सारांशतः 

नानाननाः = Ye, who speak variously, 

ननु = truly 

ऊननुन्नः ना न = He, who is harmed by a low man, is not a man. नुन्नोनः ना अना = he, who harms (or smarts over) a lowly person is (also) not a man.

ननुन्नेनः = one whose master is not harmed

नुन्नः (अपि) अनुन्नः = even if wounded, is not wounded.

नुन्ननुन्ननुत् = one, who harms one, who is already wounded

अनेनाः न = is not free of guilt. 

छन्दोविश्लेषणम् 

न नोननुन्नो नुन्नोनो (८ अक्षराणि) “न्नो नुन्नो” एतेषां मात्राः २-१-२ 

नाना नानानना ननु (८ अक्षराणि) “नना न” एतेषां मात्राः १-२-१

नुन्नोऽनुन्नो ननुन्नेनो (८ अक्षराणि) “ननुन्ने” एतेषां मात्राः १-२-२

नानेना नुन्ननुन्ननुत् (८ अक्षराणि) “न्ननुन्न” एतेषां मात्राः १-२-१

प्रथमे पादे अपवादः अन्यथा अनुष्टुभ् छन्दः 

स्वाध्यायाः Notes of self-study  

(१) As is obvious, in the entire श्लोकः there is only one consonant न्, except त् at the end. Such alacrity in composing poetry is possible only in Sanskrit, not in any other language in the world. 

(२) This श्लोकः is १४ (चतुर्दश:) श्लोकः in १५ (पञ्चदशः) सर्गः in किरातार्जुनीयम् by महाकविः भारविः of the fifth century. In किरातार्जुनीयम् there are 1040 श्लोकाः which are in 18 सर्गाः of the महाकाव्यम्. The incident किरातार्जुनीयम् is detailed in महाभारतम् in just 84 श्लोकाः of 39 th एकोनचत्वारिंशोऽध्यायः in कैरातपर्व a part of वनपर्व. To compose a poetry as long as 1040 श्लोकाः based on an incident narrated in the original in just 84 श्लोकाः is itself a matter of poetic genius. That is why भारविः is regarded as a महाकविः.  

Even the 84 श्लोकाः long composition in महाभारतम् itself seems to be long, because the gist of the incident is that 

1. अर्जुनः had gone hunting and had shot a wild boar. 

2. When he reached the boar, he found the boar having been hit by two arrows. 

3. Just when he was wondering about the second arrow, a tribal hunter appeared. 

4. An argument ensued about the rightful owner of the kill. 

5. But it was time for अर्जुनः to do his prayer. He took some mud, prepared a शिवलिङ्गम्, offered a flower and bowed with folded hands and eyes closed. 

6. When he opened his eyes, there was no flower on the शिवलिङ्गम्. 

7. On looking around, he noticed that the flower had adorned शिव in person, who had come there in the disguise of a tribal hunter.  

8. शिव was pleased at अर्जुनः not defaulting in his self-adopted routine of prayers, even in the situation of an argument with an adversary. शिव blessed him with पाशुपतास्त्रम्. 

So the incident can be summarised in just 8 sentences. But there are 84 श्लोकाः in महाभारतम् and 1040 श्लोकाः in किरातार्जुनीयम्. 

(३) Certainly, one life is not enough to study what all ancient literature is available in Sanskrit. 

Also it is not that the poetic genius is found only in the Sanskrit literature of ancient past. Recently Prof. Madhav Deshpande posted on his FaceBook page, his 17-stanzas long poem on कल्याणमित्रचरणौ शरणं प्रपद्ये in वसन्ततिलका meter. He had composed that poem, when he was just 20 !  He also composed over the last 2-3 years 1000+ “Krishna” verses in अनुष्टुभ् meter. 

You get into Sanskrit, Sanskrit gets into you. 

(४) Coming to the श्लोक:, which we are studying, if there is to be a rating question “Is the श्लोक: beautiful ?”, I guess, the ratings, the श्लोक: would get, would be in a wide range from “poor” to “best”. First of all, it is not very easy to recite it from memory without any error. The meaning and message, which it wants to convey is very noble and valuable. But does it get conveyed smoothly ? If the purpose of language is to convey a meaningful thought, should not the language be simple and easy to grasp ? But it is granted to poets that they have the liberty to express their thoughts indulging in whatever linguistic jugglery they would choose. निरङ्कुशाः कवयः. 

(५) Words in the श्लोक: are such that their usage in the vast Sanskrit literature seems to be rather rare.  

• ना as पुं. 1/1 of नृ and its antonym अना

• इनः i.e. master 

• नुन्न क्त-कृदन्तम् of नुद्. Note धातुः नुद् has a wide range of meanings, also extended meanings. 

• In Apte’s dictionary नुद् 6 U. (नुदति-ते, नुत्त or नुन्न, प्रणुदति) 1 To push, push or drive on 

• Extended meanings can be to displace, to dis-pose, i.e. to remove from position, to disturb, to harm, to wound, to defeat, 

• In धातुपाठः नुद् णुदँ प्रेरणे (to inspire) तुदादिः, ०६.०००२ उभयपदी, सकर्मकः, अनिट्  

• नुद् णुदँ प्रेरणे (to inspire, to urge) तुदादिः, ०६.०१६२ परस्मैपदी, सकर्मकः, अनिट्  

• एनः i.e. guilt  

• It seems नुत् as शतृ-कृदन्तम् of नुद् is formatted with some liberty from Sanskrit grammar. Should it be नुदत् ? 

(६) The complete line नुन्नः अनुन्नः ननुन्नेनः brings to mind the anecdote of कर्णः suffering the sting of a bee, but tolerating that suffering, because he did not want sleep of his गुरुः श्रीपरशुरामः to be disturbed. “A person, even if wounded, is not wounded, if his इनः i.e. master is not disturbed.” So, the line is not just hypothetical. There have been many leaders, especially military commanders, such as the Maratha King छत्रपति शिवाजी महाराज or नेताजी सुभाषचन्द्र बोस who enjoyed undeterred faith of their lieutenants and soldiers, readiness to die for the master’s word, “His Master’s Voice (HMV)”. 

(७) It seems that the address phrase नानानना ननु can also be translated by the colloquial idiom, “whatever one may say, the fact remains that ...”. 

(८) The phrase ऊननुन्नः ना न “.. one is not a man, if defeated by a lowly person ..” seems to be one with double meaning. The commander can use this to undermine the enemy as being weak and in turn enthuse his army to fight the war with enhanced confidence. But undermining your adversary may not always be a good strategy, as is well depicted in Charlie Chaplin’s film “The Champion”. 

Even in गीता having enumerated to द्रोणाचार्यः the great warriors in both camps, दुर्योधनः is not sure whether his huge army अपर्याप्तम् बलम् is adequate पर्याप्तम् or अपर्याप्तम् to fight against the limited पर्याप्तम् army of पाण्डवाः. His army was larger in the ratio of 11:7. But the strength of an army is not just in numbers. 

The phrase ऊननुन्नः ना न “.. one is not a man, if defeated by a lowly person ..” premises the adversary to be low. Is the premise justified ? The proverbial wisdom is “success is its own reward”. It is the success, which endorses, who is weak, who is strong.   

(९) I have ended up rediscussing many phrases, bringing out more shades of their meanings. Now the श्लोक: becomes more and more appealing, right ? In fact richness of meaning is said to be the specialty of the poetry of महाकविः भारविः. 

(१०) There is a श्लोक: summarising specialties of poetries of four great poets ⇒ 

उपमा कालिदासस्य भारवेरर्थगौरवम् 

दण्डिनः पदलालित्यं माघे सन्ति त्रयो गुणाः 

• कालिदासः is well known for उपमा similes and metaphors, 

• भारविः is well known for अर्थगौरवम् richness of meaning 

• दण्डी is well known for पदलालित्यम् the metrical rhythm, melodiousness  

• माघः is well known for all three 

(११) The previous श्लोक: भूरिभिर्भारिभिर्भीरा- was from शिशुपालवधः by महाकविः माघः in the 7th or 8th century. शिशुपालवधः is an epic poem of about 1800 highly ornate stanzas in 20 sargas, and is considered one of the पञ्चमहाकाव्यानि. It is also known as the माघकाव्यम् after its author. So, by the study of the two श्लोकौ we have got a glimpse of the poetic genius of महाकविः माघः and महाकविः भारविः.

We also studied श्लोकः “वागर्थाविव संपृक्तौ …” from कुमारसम्भवम् and “नन्वात्मानं बहु विगणयन् …” from मेघदूतम् by महाकविः कालिदासः (See verse #37 and #53 in the playlist “Learning Sanskrit by Verses”.) Note, कुमारसम्भवम् and मेघदूतम् are also two of the पञ्चमहाकाव्यानि. 

Let me see which श्लोक: from the fifth महाकाव्यम् नैषधीयचरितम् by महाकविः हर्षः or which श्लोक: from काव्यादर्शः by महाकविः दण्डी I can study. 

शुभमस्तु !

Note a video of this study is also uploaded as "Learning Sanskrit by Verses # 73 - न नोननुन्नो नुन्नोनो" at https://youtu.be/Qpko2i27M6k

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