Bhadram Karne

The first part of the verse starting with Bhadram Karnebih … is a prayer to the gods for well-being, asking for the ability to hear and see auspicious things, to live a healthy life, and to engage in activities that are beneficial to the divine order. The prayer seeks the strength to fulfill one’s duties with stable and healthy limbs, living a life dedicated to good deeds.

The second part starting with svasti na indro offers specific invocations to the gods for blessings. It asks for Indra, the god of strength and power, to grant prosperity and renown. Pūṣā, the all-knowing sun god, is called upon to bless with wisdom and guidance. Tārkṣya (Garuda) is invoked to protect from harm and negative forces, while Bṛhaspati, the guru of the gods, is asked to bestow wisdom and good fortune.

In summary, the complete verse is a holistic prayer for physical, mental, and spiritual well-being, invoking various gods to bless the reciter with protection, knowledge, strength, and longevity.

This peace invocation is from the Atharva Veda. This is a shanti mantra from the Mandukya Upanishad. It is also found in other Upanishads, like, Prashna and Mundaka Upanishad. It is an invocation for well-being, protection and obtaining knowledge for all and for fostering the ability in all to perceive, pickup and engage in only that which is good and utilize their time and capabilities optimally in contributing to humanity.

The idea is that one offers up prayers to the gods, so that they may look favorably upon this study and grant that both student and teacher should remain healthy and alert for the duration.

OM – is spoken at the outset of all prayers and scriptures both as an effective ‘name’ for God and as a symbol for the aim of the study – freedom from ignorance, i.e. enlightenment or mokSha. When chanted before an Upanishad, of course, it is also the very subject of the study, representing all states of consciousness and reality itself.

bhadraM karNebhiH shRRiNuyAma devAH – Oh, Gods! May we hear auspicious (words – i.e. those words to come in what follows – shRRiNuyAma has the same root as shruti; shru means to hear from a teacher, study or learn).

bhadraM pashyemAkShabhiryajatrAH – grant that we may see that which is auspicious, oh (Gods who are) worthy of worship (yajatra)!

sthiraira~NgaistuShTuvA{m+}sastanUbhiH | vyashema devahitaM yadAyuH – grant us long lives (Ayus), with strong (sthira) limbs (a~nga) and bodies (tanU), (in order that we may) praise you!

svasti na indro vRRiddhashravAH – may the great God Indra (vRRiddhhashravas literally means ‘possessed of great swiftness’) grant us (naH) good fortune (svasti)!

svasti naH pUShA vishvavedAH – may the omniscient (vishvavedas) sun God grant us good fortune! (pUShA is another, less-common name for sUrya and should be understood as Ishvara)

svasti nastArkShyo ariShTanemiH – May the limitless tArkShya grant us good fortune! “svasti” – means “well-being” or “blessings.” “naḥ” – means “for us” or “to us.” “tārkṣyaḥ” – has a couple of interpretations. It can refer to Garuda, the divine eagle and vehicle (vahana) of Lord Vishnu, often invoked for protection and strength. It can also refer to a mythical bird, or Vayu the powerful wind God, but in any case, the word retains a connotation of strength, protection, and speed.
“ariṣṭa” – means “free from harm” or “safe.”
“nemiḥ” – refers to the wheel or rim (sometimes symbolic of protection or defense).

svasti no bRRihaspatirdadhAtu – May bRRihaspati afford (dadhAtu) us success.

Om shAntiH shAntiH shAntiH – All prayers tend to end with these three words, which ask for freedom from obstacles to receiving the teaching. (shAnti means ‘peace’.) Obstacles may arise in three ways:
1. From the gods, in the form of catastrophic and unavoidable events such as natural disasters. These are called Adhidaivika – related to or proceeding from supernatural or divine agents.
2. From other humans who create problems or prevent us in some way. These are called Adhibhautika – related to created beings.
3. From our own shortcomings, be it physical or mental. These are called AdhyAtmika – proceeding from bodily and mental causes within oneself.