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SHANTI MANTRAHA - rauhan mantrat

Hymni onnesta ja hyvinvoinnista kaikille

Tämä on yksi monista shanti mantroista (rauhan mantra), jota voidaan resitoida harmonian ja tasapainoisen ilmapiirin luomiseksi. Tämä shanti mantra voidaan toistaa kolme tai yksitoista kertaa sen mukaan kuin on aikaa käytettävissä. Shanti mantraa käytetään Intiassa pujan tai rukoilun valmisteluun mutta myös pujan tai rukoilun loppumantrana, jolla siunataan kaikki osallistuneet.

sarveṣām svastir bhavatu
sarveṣām śāntir bhavatu l
sarveṣām pūrṇamam bhavatu
sarveṣām maṅgalam bhavatu ll

sarve bhavantu sukhinaḥ
sarve santu nirāmayāḥ l
sarve bhadrāni paśyantu
ma kaś cid duḥkha bhāgbhavet ll

Tulkoon/tapahtukoon niin (bhavantu) että kaikkien osaksi (sarveṣām) hyvä/suotuisuus (svasti)
Olkoon rauha (shanti) kaikilla
Olkoot kaikki kyvykkäitä täydellistymiseen (pūrṇamam)
Olkoon yltäkylläisyys (maṅgalam) kaikilla.

Olkoot kaikki/jokainen (sarve) onnellisia (sukhinaḥ),
Olkoot kaikki pyhien kaltaisia (santu) ja ilman sairauksia ja vammoja (nirāmayāḥ),
Nähköön jokainen omilla silmillään (paśyantu) elämän hyvyyden/hyvän muille (bhadrāni),
ja älköön annettako aihetta (maa) kenenkään antautua mielessään/ajatuksissaan (kaś cid) suruun/kärsimykseen (duḥkha)
silloin kun he saavat nauttia (bhavet) hyvästä onnesta (bhāg).

May good befall all
May there be peace for all
May all be fit for perfection
and May all experience that which is auspicious.

that everyone (-sarve) receives happiness (-sukhinah);
let them all be saint-like (-santu) and be without disease and in good health/free from disabilities (-niraamayaah);
Let them see with their own eyes/look to (-pashyantu) the goodness of life/good of others (-bhadaraani) ;
And let them not (maa) contemplate in their conscious mind (-kashchidh) any sorrow (duhkha) while they remain beneficiaries (-bhavet) of good fortune (-bhaag).

 


Śanti Paṭh

Olkaamme yhdessä suojeltuja,
olkaamme yhdessä ravittuja,
työskennelkäämme yhdessä hyvissä voimin,
olkoon yhteinen opiskelumme loisteliasta ja tulokselllista,
älkäämme vihatko tai kyseenalaistako toisiamme.

om rauhaa rauhaa rauhaa

Lähde: Taittiriya Upanishad / Krishna Yajur Veda - Śanti Paṭh


Asato mā sadgamaya

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asato mā sadgamaya
tamaso mā jyotirgamaya
mṛtyormā amṛtaṁ gamaya

ॐ śāntiḥ śāntiḥ śāntiḥ

Johdata minut asat-olotilasta (ei-oleminen/ei-todellisuus/tietämättömyys) sat-tilaan (olemassaolo/todellisuus/tieto)
johdata minut pimeydestä valoon
johdata minut kuolemasta kuolemattomuuteen

om rauhaa rauhaa rauhaa

Lead me from the asat to the sat.
Lead me from darkness to light.
Lead me from death to immortality.

Om peace peace peace

Lähde: Bṛhadaraṇyaka Upaniśad — I.iii.28

 

This is true prayer—the seeker’s admission of his sense of limitedness and his heartfelt cry for assistance in transcendence. It is not a prayer for the things of the world. It is not a pray for food, shelter, health, partnership, riches, success, fame, glory or even for heaven1. One who recites these three mantras has realized that such things are full of holes, soaked in pain and, even in abundance, will forever leave him wanting. It is in this full understanding that one turns to this prayer. The essence of each of these three mantras is the same: "O, Guru, help me free myself from my sundry misunderstandings regarding myself, the universe and God and bless me with true knowledge."

The first mantra—asato ma sadgamaya—means, "Lead me from the asat to the sat." In fact, it is best to not translate sat (nor its negative counterpart asat) for, as with many Sanskrit words, sat has many meanings and not only are most of them applicable here, their deliberate combined import provides a depth that no one of them could hold independently. These co-applicable meanings include: existence, reality and truth. (Co-applicable meanings for asat being: non-existence, non-reality and untruth.)

We often speak of religion or philosophy as a search for Truth. But only in India’s philosophy of Advaita Vedanta has the concept of "truth" been so meticulously and successfully dissected. According to Advaita, for something to be considered true in the ultimate sense, it must be true not just at one given moment, but always be true—true in all three periods of time: the past, present and future. In fact, Advaita goes one step further. It says if something does not exist in all three periods of time that it does not truly exist, it is not ultimately real. Thus, truth, existence and reality are one and the same. That reality, Vedanta says, is what we call God.

The universe and its things are in a constant state of change. The planets are in constant motion, their positions in relation to each other and the other astral bodies are in continuous flux. The seasons similarly are ever-shifting. Scientifically, we can easily understand that our bodies (and the cells within them) come into existence, are born and then go through periods of growth, sustenance, deterioration and death. In fact these six modifications are part-and-parcel of everything in creation. On the level of emotions, we move back and forth between happiness, sorrow and anger. Even our intellectual convictions rarely stay fixed for very long. So, according to Vedanta, we cannot call this world ultimately real. It is not ultimately true. Ultimately, it does not exist. It seems real etc. but it is not. Such a thing is called asat.

The seeker giving voice to this prayer has come to understand the finite nature of all the objects of the world, and he wants the Guru to guide him from the asat to the sat. He is fed up with depending on things that are not real. Why? Because just as the sandcastle is always washed away by the tide, dependence on the asat always ends in pain. Sat is our True Self—the blissful consciousness that ever was, is and ever will be. Being beyond time, this consciousness can never be washed away by the time’s tides. In fact, sat is there as the essential part of all of the asat objects. It is a matter of separating the wheat from the chaff, as it were.

When speaking about the ultimate reality, Sages say it is of the nature of sat-cit-ananda: pure existence, pure consciousness and pure bliss.

The second mantra—tamaso ma jyotirgamaya—means "Lead me from darkness to light." When the Vedas refer to darkness and light, they mean ignorance and knowledge, respectfully. This is so because ignorance, like darkness, obscures true understanding. And in the same way that the only remedy for darkness is light, the only remedy for ignorance is knowledge. The knowledge spoken of here is again the knowledge of one’s true nature.

Currently, in the darkness of our ignorance, we believe ourselves to be bound and limited (otherwise we would not be reciting these mantras in the first place). But the Guru and the scriptures are telling us that, in truth, we are not, never will be and never have been bound. Eternally we sat-cit-ananda. The only thing that can remove our ignorance regarding our true nature is a spiritual education at the hands of a True Master. At the culmination of such an education, light floods the room, as it were; darkness vanishes.

The final mantra—mrtyorma amrtam gamaya—means: "Lead me from death to immortality." This should not be taken as a prayer to live endless years in heaven or on earth. It is a prayer to the Guru for assistance in realizing the truth that "I was never born, nor can ever die, as I am not the body, mind and intellect, but the eternal, blissful consciousness that serves as the substratum of all creation."


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