Meaning of Bhadram karnebih in detail

Courtesy:https://upanishat.wordpress.com/2017/05/07/%E0%A4%85%E0%A4%A5%E0%A4%B0%E0%A5%8D%E0%A4%B5%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%80%E0%A4%AF%E0%A4%83-%E0%A4%B6%E0%A4%BE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AE%E0%A4%A8%E0%A5%8D%E0%A4%A4%E0%A5%8D/

अथर्ववेदीयः शान्तिमन्त्रः – ॐ भद्रं कर्णेभिः

Posted on May 7, 2017by slabhyankar अभ्यंकरकुलोत्पन्नः श्रीपादः

Among the 18 उपनिषद्-s discussed by आचार्य विनोबाजी in his अष्टादशी, this अथर्ववेदीयः शान्तिमन्त्रः is mentioned as related to 5 उपनिषद्-s, viz. प्रश्न, मंडूक, मांडूक्य, जाबाल and आरुणिक. As per the details given for 108 उपनिषद्-s at "sanskritdocuments-dot-org", there are total 31 उपनिषद्-s, which are वेदान्त-s of  अथर्ववेद. The शान्तिमन्त्र for all these is –

ॐ भद्रं कर्णेभिः श्रुणुयाम देवाः ।

ॐ भद्रं पश्येमाक्षभिर्यजत्राः ।

स्थिरैरङ्गैस्तुष्टुवाँ्सस्तनूभिर्व्यशेम देवहितं यदायुः ।

ॐ शान्तिः शान्तिः शान्तिः

विनोबाजी has mentioned the मन्त्र only this much. But this मन्त्र as recited at the beginning of श्रीगणपत्यथर्वशीर्षम् proceeds further as –

स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषाः विश्ववेदाः । स्वस्ति नस्तार्क्षो अरिष्टनेमिस्स्वस्ति नो बृहस्पतिर्दधातु ।

The शान्तित्रयम् would then come after. I shall proceed with this extended version.

सन्धिविच्छेदैः ⇒

(१) ॐ भद्रम् कर्णेभिः श्रुणुयाम देवाः (२) ॐ भद्रम् पश्येम अक्षभिः यजत्राः । (३) स्थिरैः अङ्गैः तुष्टुवाँ्सः तनूभिः व्यशेम देवहितम् यत्-आयुः । (४) स्वस्ति नः इन्द्रः वृद्धश्रवाः । (५) स्वस्ति नः पूषाः विश्ववेदाः । (६) स्वस्ति नः तार्क्षः अरिष्टनेमिः । (७) स्वस्ति नः बृहस्पतिः दधातु । (८) ॐ शान्तिः शान्तिः शान्तिः ॥

As is obvious, there are 8 statements, out of which

• the first three have the pattern that the verbs therein श्रुणुयाम, पश्येम, व्यशेम are of विधिलिङ्-लकार, उत्तम-पुरुष, बहुवचन of धातु-s श्रु, दृश्, and व्यश् respectively.
• the next four are स्वस्ति-मन्त्र-s.

Let us study all the eight statements one by one.

(१) ॐ भद्रम् कर्णेभिः श्रुणुयाम देवाः ⇒

• ॐ ⇒
  • In Apte's dictionary 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; ओमित्युक्तवतो$थ 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, omis 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 Upaniṣadspp.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 ॥ -Comp. -कारः 1 the sacred syllable ओम्; त्रिमात्रमोकारं त्रिमात्रमोंकारं वा विदधति Mbh.VIII.2.89. -2 the exclamation ओम्, or pronunciation of the same; प्राणायामैस्त्रिभिः पूतस्तत ओंकारमर्हति Ms.2.75. -3 (fig.) commencement; एष तावदोंकारः Mv.1; B. R.3.78. -रा N. of a Buddhist śakti (personification of divine energy).
  • No dictionary can give 'meaning' of Om. One has to experience it oneself, maybe, experience it best by ॐ-कार-ध्यानम्, which is said to be benevolent and beneficent in many ways.
• भद्रम् ⇒ a. [भन्द्-रक् नि˚ नलोपः Uṇ.2.28] 1 Good, happy, prosperous. -2 Auspicious, blessed; as in भद्रमुख. -3 Foremost, best, chief; पप्रच्छ भद्रं विजितारिभद्रः R.14. 31. -4 Favourable, propitious; भद्रं कर्णेभिः शृणुयाम देवा भद्रं पश्येमाक्षभिर्यजत्राः Ṛv.1.89.8. -5 Kind, gracious, excellent, friendly, good; often used in voc. sing. in the sense of 'my good sir', or 'my good friend', 'my good lady', 'my dear madam'. -6 Pleasant, enjoy- able, lovely, beautiful; न तु कृच्छ्रादपि भद्रं निजकान्तं सा भजत्येव Pt.1.181. -7 Laudable, desirable, praiseworthy. -8 Beloved, dear. -9 Specious, plausible, hypocritical. -1 Skilful, expert; भद्रो$स्मि नृत्ये कुशलो$स्मि गीते Mb.4. 11.8. -द्रम् 1 Happiness, good fortune, welfare, blessing, prosperity; भद्रं भद्रं वितर भगवन् भूयसे मङ्गलाय Māl.1.3; 6.7; त्वयि वितरतु भद्रं भूयसे मङ्गलाय U.3.48; oft. used in pl. in this sense; सर्वो भद्राणि पश्यतु; भद्रं ते 'god bless you', 'prosperity to you'.
  • भन्द् I. 1 Ā. (भन्दते) 1 To tell a good news. -2 To be glad. -3 To be fortunate. -4 To be excellent. -5 To honour, worship. -6 To shine. -II. 1 U. (भन्दयति- ते) 1 To do an auspicious act. -2 To cause to thrive.
• कर्णेभिः ⇒ कर्ण इति पुँल्लिङ्गि नाम । तस्य तृतीया-विभक्त्यां बहुवचनं तु प्रायः कर्णैः । कर्णेभिः इति आर्षम् ।
• श्रुणुयाम ⇒ श्रु इति धातुः । तस्य विधिलिङि (विध्यर्थे) उत्तमपुरुषे बहुवचनम् ।
  • श्रु I. 1 P. (श्रवति) To go, move; cf. शृ. -II. 5 P. (शृणोति, शुश्राव, अश्रौषीत्, श्रोष्यति, श्रोतुम्, श्रुत) 1 To hear, listen to, give ear to; शृणु मे सावशेषं वचः V.2; रुतानि चाश्रोषत षट्पदानाम् Bk.2.1; संदेशं मे तदनु जलद श्रोष्यसि श्रोत्रपेयम् Me.13.12. -2 To learn, study; द्वादशवर्षभिर्व्याकरणं श्रूयते Pt.1. -3 To be attentive, to obey. (इति श्रूयते 'it is so heard', i. e. is enjoined in the scriptures, such is the sacred precept.) -Caus. (श्रावयति-ते) To cause to hear, communicate, tell, relate, inform; श्रावितो$मात्यसंदेशं स्तन- कलशः Mu.4. -Desid. (शुश्रूषते) 1 To wish to hear. -2 To be attentive or obedient, obey; वाक्यं नैव करोति बान्धवजनो पत्नी न शुश्रूषते Pt.4.78 (where the word may have the next sense also). -3 To serve, wait or attend upon; शुश्रूषस्व गुरून् Ś.4.17; Ku.1.59; Ms.2.244.
• देवाः ⇒ देव इति पुँल्लिङ्गि नाम । तस्य संबोधन-प्रथमा विभक्तिः बहुवचनं च ।
• भद्रम् कर्णेभिः श्रुणुयाम देवाः = May we hear (only) good things with our ears

(२) ॐ भद्रम् पश्येम अक्षभिः यजत्राः ⇒

• पश्येम ⇒ दृश् इति धातुः । तस्य विधिलिङि (विध्यर्थे) उत्तमपुरुषे बहुवचनम् ।
• अक्षभिः ⇒ अक्ष इति नाम । तस्य तृतीया-विभक्त्यां बहुवचनं तु प्रायः अक्षैः । अक्षभिः इति आर्षम् ।
  • When पुँल्लिङ्गि अक्षः [अश्-सः] 1 An axis, axle, pivot;
  • When नपुंसकलिङ्गि, अक्षम् (अश्नुते व्याप्नोति विषयान् स्ववृत्त्या संयोगेन वा) 1 An organ of sense; निरोधाच्चेतसो$क्षाणि निरुद्धान्यखिलान्यपि Pt.2.154; संयताक्षो विनीतः Mātaṅga L.12.1. (The word संयताक्ष here means 'having control over his senses', but 'having eyes closed' M. W.); m. also (नियच्छेद्विषयेभ्यो$क्षान् Bhāg.; an object of sense. -2 The eye, (only at the end of comp.; जलजाक्ष, कमलाक्ष, &c.)
  • There is also another नपुंसकलिङ्गि नाम अक्षि n. [अश्नुते विषयान्; अश्-क्सि, अशेर्णित् Uṇ.3.155-6] अक्षिणी, अक्षीणि, अक्ष्णा, अक्ष्णः &c. 1 The eye (which grasps or sees objects); changed to अक्ष at the end of Bahuvrīhi comp; f. ˚क्षी when a limb of the body is indicated, as जलजाक्षी, otherwise दीर्घाक्षा वेणुयष्टिः; in Avyayī. comp. also it is changed to अक्ष, (समक्षम्, परोक्षम् &c.). -2 The number two; (-क्षिणी) the sun and moon. [cf. L. oculus; Ger. auge; Gr. okos, okkos, Zend ashi.]
  • Etymology of both अक्षः and अक्षि is mentioned from धातुः अश्
    • अश् I. 5 A. [अश्नुते, आनशे, आशिष्ट-आष्ट, अशिता-अष्टा, अशिष्यते-अक्ष्यते, अशितुम्-अष्टुम्, अशित-अष्ट] 1 To pervade, fill completely, penetrate; खं प्रावृषेण्यैरिव चानशे$ब्दैः Bk.2.3; सदिगश्नुवानमिव विश्वमोजसा Ki.12.21; Śi.17. 46.65; -2 To reach, go or come to, arrive at, attain to; नैष्कर्म्यं पुरुषो$श्नुते Bg.3.4; सर्वमानन्त्यमश्नुते Y.1.261. -3 To get, gain, obtain, enjoy, experience; अत्युत्कटैः पापपुण्यैरिहैव फलमश्नुते H.1.8; उदयमस्तमयं च रघू- द्वहादुभयमानशिरे वसुधाधिपाः R.9.9; न वेदफलमश्नुते Ms.1.19; 4.149;5.46; अर्थज्ञ इत्सकलं भद्रमश्नुते Nir.; फलं दृशोरानशिरे महिष्यः N.6.43; Bg.3.4; 5.21; Bk.3.37;5.14; 14.19. -4 To become master of; to master, to be able (Ved.). -5 To heap, accumulate. With अनु 1 To reach, come up to. -2 to equal. -आ 1 to reach to. -2 to obtain, get. -3 to addict oneself to. -उद् 1 to reach to the top of. -2 to reach, obtain, get -3 to be master of. -उप 1 to obtain, enjoy, acquire. न च लोकानुपाश्नुते Mb.; क्रियाफलमुपाश्नुते Ms.6.82,12.2,81. -2 to become master of. -परि to reach, attain; fill competely, pervade. -प्र to arrive at, reach, occupy; fill completely. -2 to fall to the lot of one (acc.). -II. 9. P. (rarely A.) [अश्नाति, आशीत्, आश, अशिता, अशिष्यति, अशित] 1 To eat, to consume; निवेद्य गुरवे$श्नीयात् Ms.2. 51; अश्नीमहि वयं भिक्षाम् Bh.3.117. -2 To taste, enjoy; यद्ददाति यदश्नाति तदेव धनिनो धनम् H.1.143-44; अश्नन्ति दिव्यान् दिवि देवभोगान् Bg.9.2; प्रत्यक्षं फलमश्नन्ति कर्मणाम् Mb. -Caus. (आशयति) To feed, give to eat, cause to eat or drink (with acc. of person); आशयच्चामृतं देवान् Sk.; Ms.3.83, 94,219,22; (for derivatives from the causal see under आ). -With अति to precede or surpass in eating. -उप to eat; taste, enjoy.
  • But there is in धातुपाठः, a धातुः अक्ष् (भ्वा० सेट् प०, अक्षूँ व्याप्तौ॑) Etymology of अक्षः and अक्षि from this धातुः should appeal to be more straightforward.
    • In धातुपाठः detail given for धातुः अश् also reads स्वा० सेट् आ० । अशूँ॒ व्या॑प्तौ सङ्घा॒ते च॑ This is so much similar to अक्षूँ व्याप्तौ॑ !!
    • The other meaning of अश् । क्र्या० सेट् प० is अशँ भोज॑ने
• यजत्राः ⇒
  • यजत्रः [यज्-अत्र] A Brāhmaṇa who maintains the sacred fire (अग्निहोत्रिन्). -त्रम् Maintenance of the sacred fire.

(३) स्थिरैः अङ्गैः तुष्टुवाँ्सः तनूभिः व्यशेम देवहितम् यत्-आयुः ⇒

• स्थिरैः ⇒ स्थिर इति विशेषणम् । अत्र नपुंसकलिङ्गि । तस्य तृतीया विभक्तिः बहुवचनं च ।
  • स्थिर a. [स्था-किरच्] (compar. स्थेयस्; superl. स्थेष्ठ) 1 Firm, steady, fixed; भावस्थिराणि जननान्तरसौहृदानि Ś.5.2. स स्थाणुः स्थिरभक्तियोगसुलभो निःश्रेयसायास्तु वः V.1.1; Ku.1.3; R.11.19. -2Immoveable, still, motionless; स्थिरप्रदीप- तामेत्य भुजङ्गाः पर्युपासते Ku.2.38. -3 Immoveably fixed; कालेनावरणात्ययात्परिणते यत्स्नेहसारे स्थितम् U.1.39. -4 Permanent, eternal, everlasting; कल्पिष्यन्ते स्थिरगणपदप्राप्तये श्रद्दधानाः Me.57; Māl.1.25. -5 Cool, collected, com- posed, placid, calm. -6 Quiescent, free from passion. -7 Steady in conduct, steadfast. -8 Constant, faithful, determined. -9 Certain, sure. -10 Hard, solid. -11 Strong, intense. -12 Stern, relentless, hard-hearted; अहो स्थिरः को$पि तवेप्सितो युवा Ku.5.47.
• अङ्गैः ⇒ अङ्ग इति नपुंसकलिङ्गि नाम । तस्य तृतीया विभक्तिः बहुवचनं च ।
  • अङ्गम् [अम् गत्यादौ बा˚ -गन्; according to Nir. अङ्ग, अङ्गनात् अञ्चनात् वा] 1 The body. -2 A limb or member of the body; शेषाङ्गनिर्माणविधौ विधातुः Ku.1.33; क्लेशस्याङ्गमदत्वा Pt.5. 32 without undergoing troubles; इति स्वप्नोपमान्मत्वा कामान्मा गास्तदङ्गताम् । Ki.11.34 do not be influenced or swayed by them (do not be subject to them) -3 (a.) A division or department (of anything), a part or portion, as of a whole; as सप्ताङ्गम् राज्यम्, चतुरङ्गम् बलम्, चतुःषष्ट्ष्ट्यङ्गम् ज्योतिः- शास्त्रम् see the words; गीताङ्गानाम् Pt.5.56; यज्ञश्चेत्प्रतिरुद्धःस्यादेकेनाङ्गेन यज्वनः Ms.11.11. (Hence) (b.) A supplementary or auxiliary portion, supplement; षडङ्ग or साङ्ग वेदः A peculiar use of the word अङ्ग in masculine gender may here be noted वेदांश्चैव तु वेदाङ्गान् वेदान्तानि तथा स्मृतीः । अधीत्य ब्राह्मणः पूर्वं शक्तितो$न्यांश्च संपठेत् (बृहद्योगीयाज्ञवल्क्यस्मृतिः 12.34). (c.) A constituent part, essential requisite or component; सर्वैर्बलाङ्गैः R.7.59; तदङ्गमग्ऱ्यं मघवन् महाक्रतो R.3.46. (d.) An attributive or secondary part; secondary, auxiliary or dependent member (serving to help the principal one) (opp. प्रधान or अङ्गिन्); अङ्गी रौद्र- रसस्तत्र सर्वे$ङ्गानि रसाः पुनः S. D.517; अत्र स्वभावोक्तिरुत्प्रेक्षाङ्गम् Malli. on Ki 8.26. (e.) An auxiliary means or expedient (प्रधानोपयोगी उपायः or उपकरणम्); सर्वकार्यशरीरेषु मुक्त्वा- ङ्गस्कन्धपञ्चकम् । मन्त्रो योध इवाधीर सर्वाङ्गैः संवृतैरपि ॥ Śi.2.28-29; See अङ्गाङ्गि, पञ्चाङ्ग also (the angas of the several sciences or departments of knowledge will be given under those words). -4 (Gram.) A name for the base of a word; यस्मात्प्रत्ययविधिस्तदादिप्रत्यये अङ्गम् P.I.4.13; यः प्रत्ययो यस्मात्क्रियते तदादिशब्दस्वरूपं तस्मिन्प्रत्यये परे अङ्गसंज्ञं स्यात् Sk. The अङ्ग terminations are those of the nominative, and accusative singular and dual. -5 (Drama) (a.) One of the sub-divisions of the five joints or sandhis in dramas; the मुख has 12, प्रतिमुख 13, गर्भ 12, विमर्ष 13 and उपसंहार 14, the total number of the angas being thus 64; for details see the words. (b.) The whole body of subordinate characters. -6 (astr.) A name for the position of stars (लग्न), See अङ्गाधीश. -7 A symbolical expression for the number six (derived from the six Vedāngas). -8 The mind; हिरण्यगर्भाङ्गभुवं मुनिं हरिः Śi.1.1,
• तुष्टुवाँ्सः ⇒ तुष्टुवसिति प्रातिपदिकम् । विशेषणमत्र पुँल्लिङ्गि । तस्य प्रथमा विभक्तिः बहुवचनं च ।
  • This is similar to विद्वांसः from विद्वस्.
  • However I could not find in the dictionary any word as तुष्टुवस्. I think it is a sad miss. I hence posted an inquiry at the Google-group "bvparishat". In response, श्री. नित्यानंद-मिश्र so kindly gave full detailed etymology as – ष्टुञ् स्तुतौ → अनुबन्धलोपः → ष्टु → 6-1-64 धात्वादेः षः सः, निमित्तापाये नैमित्तिकस्याप्यपायः → स्तु → 3-2-105 छन्दसि लिट् → स्तु लिट् → 3-2-107 क्वसुश्च → स्तु क्वसु → अनुबन्धलोपः → स्तु वस् → 6-1-8 लिटि धातोरनभ्यासस्य → स्तु स्तु वस् → 7-4-61 शर्पूर्वाः खयः → तु स्तु वस् → 8-3-59 आदेशप्रत्यययोः → तु ष्तु वस् → 8-4-41 ष्टुना ष्टुः → तु ष्टु वस् → 1-1-5 ग्क्ङिति च → गुणनिषेधः → तुष्टुवस्
    • So, the etymology is shown to be from धातुः ष्टुञ् स्तुतौ (To praise).
    • I am left wondering whether the etymology can as well be derived from धातुः तुष् (To please, to be pleased).
• तनूभिः ⇒ तनु इति स्त्रीलिङ्गि नाम । तस्य तृतीया विभक्तिः बहुवचनं च ।
  • तनु a. (-नु, -न्वी f.) [तन्-उन्] 1 Thin, lean, emaciated; वीतप्रभावतनुरप्यतनुप्रभावः Ki.16.64. -2 Delicate, slender, slim (as a limb, as a mark of beauty); तनुवृत्तमध्यः R.6.32; cf. तन्वङ्गी -3 Fine, delicate (as cloth); स्तनेषु तन्वंशुकमुन्नतस्तना Ṛs.1.7. -4 Small, little, tiny, scanty, few, limited; तनुवाग्विभवो$पि सन् R.1.9;3.2; तनुत्यागो बहुग्रहः H.2.89. 'giving little' &c. -5 Trifling, unimportant, little; Amaru.28. -6 Shallow (as a river) -f. 1 The body, the person. -2 Outward form, manifestation; प्रत्यक्षाभिः प्रपन्नस्तनुभिरवतु वस्ताभिरष्टाभिरीशः Ś.1.1; M.1.1. -3 Nature, the form or character of anything; तीक्ष्णां तनुं यः प्रथमं जहाति सो$नन्त्यमाप्नोत्यभयं प्रजाभ्यः Mb.12.245. 26. -4 Skin. [cf. L. tenuis, Eng. thin.]
    • In the above detail तनु is mentioned as an adjective, having declensions in all three genders. Feminine form of the adjective is तन्वी, though तनु in common usage is a feminine noun.
  • As mentioned above तनु (तन् + उन्) is explained further w.r.t उणादिसूत्रम् 1-7 as तनु स्वल्पम् । तन्यते कर्मपाशोऽनया इति तनुः, शरीरं च । स्त्रियां मूर्तिस्तनुस्तनूः ।
  • If given amount of material is spread over a larger area, the layer becomes thin. By that consideration, it seems, तन् seems to get meanings both as (1) to spread (2) to become thin.
  • Also comes to mind a सुभाषितम् which has लक्ष्मीं तनोति वितनोति च दिक्षु कीर्तिम् Here वितनोति has the meaning "spreads". But लक्ष्मीं तनोति means increases wealth. This meaning "increases" is really an extended meaning. Otherwise with meaning of तनोति as "becomes thin", meaning of लक्ष्मीं तनोति will be anxiously damaging 
• व्यशेम ⇒ व्यश् (वि + अश्) इति धातुः । तस्य विधिलिङि (विध्यर्थे) उत्तमपुरुषे बहुवचनम् । Note, study of धातुः अश् is already detailed above in the context of study of अक्षभिः
• देवहितम् ⇒ सामासिकं पदमिदम् । देवहित-इति प्रातिपदिकम् । "देवहितं व्यशेम" इत्यत्र कर्मवाचकम् । अतः नपुंसकलिङ्गि । तस्य द्वितीया विभक्तिः एकवचनं च ।
  • देवेन (देवैः वा) हितम् इति देवहितम् (तृतीया-तत्पुरुषः)।
  • हितम् ⇒
    1. [धा-क्त हि-क्त वा]
       1. धा 3 U. (दधाति, धत्ते, दधौ-दधे, अधात्-अधित धास्यति-ते, धातुम्, हित; -pass. धीयते; -caus. धापयति-ते; -desid. धित्सति-ते) 1 To put, place, set, lay, put in, lay on or upon; विज्ञातदोषेषु दधाति दण्डम् Mb.; निःशङ्कं धीयते (v. l. for दीयते) लोकैः पश्य भस्मचये पदम् H.2.132. -2 To fix upon, direct (the mind or thoughts &c.) towards (with dat. or loc.); धत्ते चक्षुर्मुकुलिनि रणत्कोकिले बालचूते Māl.3.12; दधुः कुमारानुगमे मनांसि Bk.3.11;2.7; Ms.12.23. -3 To bestow anything upon one, grant, give, confer, present (with dat., gen., or loc.); धुर्यां लक्ष्मीमथ मयि भृशं धेहि देव प्रसीद Māl.1.3; यद्यस्य सो$दधात्सर्गे तत्तस्य स्वयमाविशत् Ms.1.29. -4 To hold, contain; तानपि दधासि मातः Bv.1.68; Ś.4.4. -5 To seize, take hold of (as in the hand); धनुररिभिरसह्यं मृष्टिपीडं दधाने Bk.1.26;4.26; -6 To wear, put on, bear; गुरूणि वासांसि विहाय तूर्णं तनूनि…… धत्ते जनः काममदालसाङ्गः Rs.6.13,16; धत्ते भरं कुसुमपत्रफलावलीनाम् Bv.1.94; दधतो मङ्गलक्षौमे R.12.8;9.4; Bk.17.54. -7 To assume, take, have, show, exhibit, possess; (usually Ātm.); काचः काञ्चनसंसर्गाद्धत्ते मारकतीं द्युतिम् H. Pr.35; शिरसि मसीपटलं दधाति दीपः Bv.1.74; R.2.7; Amaru. 27.7; Me.38; Bh.3.46; R.3.1; Bk.2.1;4.16,18; Śi.9.3;1.86; Ki.5.5. -8 To hold up, sustain, bear up; गामधास्यत्कथं नागो मृणालमृदुभिः फणैः Ku.6.68. -9 To support, maintain संपद्विनिमयेनोभौ दधतुर्भुवनद्वयम् R.1.26. -1 To cause, create, produce, generate, make; मुग्धा कुड्मलिताननेन दधती वायुं स्थिता तत्र सा Amaru.72. -11 To suffer, undergo, incur; दधती रतेन भृशमुत्सुकताम् Śi.9.2, 32,66. -12 To perform, do. -13 Ved. To bring, convey. -14 To appoint, fix. [The meanings of this root, like those of दा, are variously modified according to the word with which it is connected; e. g. मनः, मतिम्, धियम्, &c. धा to fix the mind or thoughts upon, resolve upon; पदं धा to set foot on, to enter; कर्णे करं धा to place the hand on the ear &c.] -With अपि (the अ being sometimes dropped). 1 (a) to close, shut; ध्वनति मधुपसमूहे श्रवणमपिदधाति Gīt.5; so कर्णौ-नयने-पिदधाति (b) to cover, hide, conceal; प्रायो मूर्खः परिभवविधौ नाभिमानं पिधत्ते Ś. Til.17. (v.l.); प्रभावपिहिता V.4.2; Śi.9.76; Bk.7. 69. -2 to hinder, obstruct, bar; भुजंगपिहितद्वारं पातालमधि- तिष्ठति R.1.8. (The following verse illustrates the use of धा with some prepositions:– अधित कापि मुखे सलिलं सखी प्यधित कापि सरोजदलैः स्तनौ । व्यधित कापि हृदि व्यजनानिलं न्यधित कापि हिमं सुतनोस्तनौ N.4.111; or, better still, the following verse of Jagannātha :– निधानं धर्माणां किमपि च विधानं नवमुदां प्रधानं तीर्थानाममलपरिधानं त्रिजगतः । समाधानं बुद्धेरथ खलु तिरोधानमधियां श्रियामाधानं नः परिहरतु तापं तव वपुः ॥ G. L.18).
       2. हि 5 P. (हिनोति, हित; caus. हाययति; desid. जिघीषति) 1 To send forth, impel. -2 To cast, throw, discharge, shoot; गदा शक्रजिता जिध्ये Bk.14.36. -3 To excite, incite, urge. -4 To promote, further. -5 To gratify, please, exhilarate. -6 To go or proceed. -7 To forsake, abandon; सर्वेषु भूतेष्वधियज्ञमीशं यजस्व योगेन च कर्म हिन्वन् Bhāg.7.1.12.
    2. हितम् 1 Benefit, profit or advantage. -2 Anything proper or suitable. -3 Well-being, welfare, good.
• यदायुः ⇒ This can be considered both as a compound word यदायुः or as a संधि of यत् + आयुः
  • यदायुः = यत् आयुः अस्ति तथा तावत् तस्मिन् वा (अव्ययीभावः) = (adverbially) whatever duration of life is, therein (during that)
  • यत् = that or which
  • आयुस् n. [इ-असि-णिच्च Uṇ.2.117] 1 Life, duration of life; दीर्घमायुः R.9.62,12.48; तक्षकेणापि दष्टस्य आयुर्मर्माणि रक्षति H.2.16; आयुर्वर्षशतं नृणां परिमितम् Bh.3.17, शतायुर्वै पुरुषः Ait. Br.; प्राणो हि भूतानामायुः । तस्मात्सर्वायुषमुच्यते सर्वमेव त आयुर्यान्ति Tait. Up.2.3.1 -2 Vital power. -3 Food. -4 N. of a ceremony called आयुष्टोम performed to secure long life, together with the गो and ज्योतिस् part of the अभिप्लव ceremony. (In comp. the final स् of this word is changed to ष् before hard consonants, and to र् before soft ones).
• स्थिरैः अङ्गैः तुष्टुवाँ्सः तनूभिः व्यशेम देवहितम् यत् आयुः ⇒
  • There is some challenge that the mantra contains two synonymous words अङ्गैः and तनूभिः. Possibly, the word तनूभिः refers to all organs ज्ञानेन्द्रियाणि कर्मेन्द्रियाणि च and the word अङ्गैः refers to all faculties, including mental, psychological and intellectual faculties.
  • The words व्यशेम देवहितम् and यदायुः can be deciphered variously and would in turn lend various interpretations.
  • Also, with syntactical permutations, we would get different interpretations.
  • Interpretation given at http://greenmesg.org/mantras_slokas/vedas-om_bhadram_karnnebhih.php is
    • May we be Prayerful (in Life) with Steadiness in our Bodies (and Minds)
    • May we Offer our Lifespan allotted by the Devas (for the Service of God)
  • The interpretation, which appeals to me is
    • स्थिरैः अङ्गैः तनूभिः तुष्टुवाँ्सः = We, who are steadfast by our mind and body and are prayerful
    • यदायुः = throughout our life
    • देवहितम् व्यशेम = shall indulge (only) in what will be pleasing to the Gods.

(४) स्वस्ति नः इन्द्रः वृद्धश्रवाः ⇒

• स्वस्ति f., n. Welfare; समारम्भान्वुभूषेत हतस्वस्तिरकिच्चनः Mb.12.8.6; जितं त आत्मविद्धुर्य स्वस्तये स्वस्तिरस्तु में Bhāg. 4.24.33. -ind. A particle meaning 'may it be well with (one)', 'fare-well', 'hail', 'adieu' (with dat.); स्वस्ति ते$स्त्वान्तरिक्षेभ्यः पार्थिवेभ्यश्च भारत Mb.3.37.35; स्वस्ति भवते Ś.2; स्वस्त्यस्तु ते R.5.17; it is also used in expressing one's approbation; (often used at the beginning of letters).
• नः ⇒ अस्मद्-सर्वनाम्नः द्वितीया-चतुर्थी-षष्ठी-विभक्तिषु बहुवचने पर्यायः
• इन्द्रः ⇒इन्द्रः [इन्द्-रन्; इन्दतीति इन्द्रः; इदि ऐश्वर्ये Malli.] 1 The lord of gods. -2 The god of rain, rain; cloud; इन्द्रो वरुणः सोमो रुद्रः । शं न इन्द्रो बृहस्पतिः Tait. Vp.1.1.1. Bṛi. Up.1.4.11. -3 A lord or ruler (as of men &c.). इन्द्रो- मायाभिः पुरुरूप ईयते Bṛi. Up.2.5.19. first or best (of any class of objects), always as the last member of comp.; नरेन्द्रः a lord of men i. e. a king; so मृगेन्द्रः a lion; गजेन्द्रः the lord or chief of elephants; so योगीन्द्रः, कपीन्द्रः. -4 A prince, king. -5 The pupil of the right eye. -6 N. of the plant कुटज. -7 Night. -8 One of the divisions of भारतवर्ष. -9 N. of the 26th Yoga. -1 The human or animal soul. -11 A vegetable poison. -12 The Yoga star in the 26th Nakṣatra. -13 Greatness. -14 The five objects of senses. -द्रा 1 The wife of Indra, Indrāṇī. -2 N. of a plant (मरुबक Mar. मरवा) [Indra, the god of the firmament, is the Jupiter Pluvius of the Indian Āryans. In the Vedas he is placed in the first rank among the gods; yet he is not regarded as an uncreated being, being distinctly spoken of in various passages of the Vedas as being born, and as having a father and a mother. He is sometimes represented as having been produced by the gods as a destroyer of enemies, as the son of Ekāṣṭakā, and in Rv.1.9.13 he is said to have sprung from the mouth of Puruṣa. He is of a ruddy or golden colour, and can assume any form at will. He rides in a bright golden chariot drawn by two tawny horses. His most famous weapon is the thunderbolt which he uses with deadly effect in his warfare with the demons of darkness, drought and inclement weather, variously called Ahi, Vṛitra, Śambar, Namu- chi &c. He storms and breaks through their castles, and sends down fertilizing showers of rain to the great delight of his worshippers. He is thus the lord of the atmosphere, the dispenser of rain, and governor of the weather. He is represented as being assisted by the Maruts or storm-gods in his warfare. Besides the thunderbolt he uses arrows, a large hook, and a net. The Soma juice is his most favourite food, and under its exhilarating influence he performs great achieve- ments (cf. Rv.1.119), and pleases his devout worshippers, who are said to invite the god to drink the juice. He is their friend and even their brother; a father, and the most fatherly of fathers; the helper of the poor, and the deliverer and comforter of his ser- vants. He is a wall of defence; his friend is never slain or defeated. He richly rewards his adorers, particularly those who bring him libations of Soma, and he is supplicated for all sorts of temporal blessings as cows, horses, chariots, health, intelligence, pros- perous days, long life, and victory in war. In the Vedas Indra's wife is Indrānī, who is invoked among the goddesses.Such is the Vedic conception of Indra. But in later mythology he falls in the second rank. He is said to be one of the sons of Kaśyapa and Dākṣāyaṇī or Aditi. He is inferior to the triad Brahmā, Viṣṇu and Maheśa (though in some places Viṣṇu is regard- ed as his younger brother, cf. R.14.59,15.4), but he is the chief of all the other gods, and is com- monly styled Sureśa, Devendra &c. As in the Vedas so in later mythology, he is the regent of the atmosphere, and of the east quarter, and his world is called Svarga. He sends the lightning, uses the thunderbolt and sends down rain. He is frequently at war with Asuras, whom he constantly dreads, and by whom he is sometimes defeated. The Indra of mythology is famous for his incontinence and adultery, one prominent instance of which is his seduction of Ahalyā, the wife of Gautama (see Ahalyā), and for which he is often spoken of as Ahalyā-jāra. The curse of the sage im- pressed upon him a 1 marks resembling the female organ, and he was therefore called Sayoni; but these marks were afterwards changed into eyes, and he is hence called Netra-yoni and Sahasrākṣa. In the Rāmāyana Indra is represented as having been defeated and carried off to Laṅkā by Ravaṇa's son called Meghanāda, who, for this exploit received the title of 'Indrajit'. It was only at the intercession of Brahmā and the gods that Indra was released, and this humiliation was regarded as a punishment for his seduction of Ahalyā. He is also represented as being in constant dread of sages practising potent penances, and as sending down nymphs to beguile their minds (see Apsaras). In the Purāṇas he is said to have destroyed the offspring of Diti in her womb, and to have cut off the wings of mountains when they grew troublesome. Other stories are also told in which Indra was once worsted by Raja, grandson of Purūravas, owing to the curse of Durvāsas, and other accounts show that he and Kṛiṣna were at war with each other for the Pārijāta tree which the latter wanted to remove from Svarga, and which he succeeded in doing in spite of Indra's resistance. His wife is Indrāṇī, the daughter of the demon Puloman, and his son is named Jayanta. He is also said to be father of Arjuna. His epithets are numerous; mostly descriptive of his achievements, e. g. वृत्रहन्, बलभिद्, पाकशासन, गोत्रभिद्, पुरंदर, शतक्रतु, जिष्णु, नमुचिसूदन &c. (see Ak.I.1.44.47). The Heaven of Indra is Svarga; its capital, Amarāvatī; his garden, Nandana; his elephant, Airāvata; his horse, Uchchaiśravas; his bow, the rain-bow, and his sword, Paranja.].
• वृद्धश्रवाः ⇒ वृद्धश्रवस् इति सामासिकं विशेषणम् । अत्र पुँल्लिङ्गि । तस्य प्रथमा विभक्तिः एकवचनं च ।
  • वृद्धं श्रव यस्य सः वृद्धश्रवाः (बहुव्रीहिः) ।
  • वृद्ध a. [वृध्-क्त] (compar. ज्यायस् or वर्षीयस्, superl. ज्येष्ठ or वर्षिष्ठ) 1 Increased, augmented. -2 Full grown, grown up; अतीव वृद्धा बहुला नामृष्यत पुनः प्रजाः Mb.12.256.13. -3 Old, aged, advanced in years; वृद्धास्ते न विचारणीयचरिताः U.5.35. -4 Advanced or grown up (at the end of comp.); cf. वयोवृद्ध, धर्मवृद्ध, ज्ञानवृद्ध, आगमवृद्ध &c. -5 Great, large. -6 Accumulated, heaped. -7 Wise, learned; वृद्धेभ्य एवेह मतिं स्म बाला गृह्णन्ति कालेन भवन्ति वृद्धाः Mb.3.133.1. -8 Eminent in, distinguished by.
    • वृद्धश्रवस् m. an epithet of Indra; वृद्धश्रवाः समभिनन्दति साधु साध्वीम् Mv.7.3.
  • श्रवस् n. 1 The ear. -2 Fame, glory; बृहच्छ्रंवाः (देवर्षिः) Bhāg.1.5.1 -3 Wealth. -4 Hymn. -5 A praise- worthy action. -6 Sound; गन्धाकृतिः स्पर्शरसश्रवांसि Bhāg. 5.11.1. -7 A stream, channel.
  • श्रवसा ज्ञानं गृह्यते अतः वृद्धश्रवाः इति ज्ञानवृद्धः ज्ञानवर्धकः वा ।
• स्वस्ति नः इन्द्रः वृद्धश्रवाः = May Indra enhance our knowledge !

(५) स्वस्ति नः पूषाः विश्ववेदाः ⇒

• स्वस्ति नः ⇒ As above
• पूषाः ⇒ पूष इति विशेषणम् । अत्र पुँल्लिङ्गि । तस्य प्रथमा विभक्तिः बहुवचनं च ।
  • पूषः 1 The month पौष. -2 (also पूषकः) The mulberry tree.
• विश्ववेदाः ⇒ विश्ववेद इति सामासिकं विशेषणम् । अत्र पुँल्लिङ्गि । तस्य प्रथमा विभक्तिः बहुवचनं च ।
  • विश्वं वेत्ति इति विश्ववेदः (उपपद-तत्पुरुषः) ।
  • विश्वम् ⇒ विश्व pron. a. [विश्-व Uṇ.1.151] 1 All, whole, entire, universal; स सर्वनामा स च विश्वरूपः Bhāg.6.4.28. -2 Every, every one. -3 All-pervading, omnipresent. -m. pl. N. of a particular group of deities, ten in number and supposed to be sons of विश्वा; their names are:- वसुः सत्यः क्रतुर्दक्षः कालः कामो धृतिः कुरुः । पुरूरवा माद्रवश्च विश्वेदेवाः प्रकीर्तिताः ॥ देवाः साध्यास्तथा विश्वे तथैव च महर्षयः Mb. 3.261.6; Bg.11.22. -श्वम् 1 The universe, the (whole) world; इदं विश्वं पाल्यम् U.3.3; विश्वस्मिन्नधुनान्यः कुलव्रतं पाल- यिष्यति कः Bv.1.13. -2 Dry ginger. -3 N. of Viṣṇu. -श्वः 1 The soul; Bhāg.7.15.54; A. Rām.7.5.49. 5; the intellectual faculty. -2 A citizen (नागर).
    • -वेदस् a. 1 all- knowing, omniscient; स्वस्ति नः पूषा विश्ववेदाः Āśīrvāda- mantra. -2 a saint, sage.
  • वेद ⇒ वेदः [विद्-अच् घञ् वा] 1 Knowledge. -2 Sacred know- ledge, holy learning, the scripture of the Hindus. (Originally there were only three Vedas :- ऋग्वेद, यजुर्वेद and सामवेद, which are collectively called त्रयी 'the sacred triad'; but a fourth, the अथर्ववेद, was subsequently added to them. Each of the Vedas had two distinct parts, the Mantra or Samhitā and Brāh- maṇa. According to the strict orthodox faith of the Hindus the Vedas are a-pauruṣeya, 'not human compositions', being supposed to have been directly revea- led by the Supreme Being, Brahman, and are called Śruti' i. e. 'what is heard or revealed', as distinguished from 'Smṛiti', i. e. 'what is remembered or is the work of human origin'; see श्रुति, स्मृति also; and the several sages, to whom the hymns of the Vedas are ascribed, are, therefore, called द्रष्टारः 'seers', and not कर्तारः or सृष्टारः 'composers'.)
• स्वस्ति नः पूषाः विश्ववेदाः = May those who are of knowledgeable of the universe be supportive of us.

(६) स्वस्ति नः तार्क्षः अरिष्टनेमिः ⇒ 

• स्वस्ति नः ⇒ as above
• तार्क्षः ⇒ N. of the sage कश्यप.
• अरिष्टनेमिः ⇒ 
  • अरिष्ट a. 1 Unhurt; perfect, complete; imperishable, undecaying, secure, safe; अरिष्टं गच्छ पन्थानम् Rām.1.24. 3; अरिष्टं मार्गमातिष्ठत् पुण्यं वा तु निषेवितम् Rām. -2 Auspicious, अक्षताभ्यामरिष्टाभ्यां हतः कर्णो महारथः Mb.8.66.2. -3 unauspicious; अरिष्टमैन्द्रं निशितम् Rām.6.67.164.
    • अरिष्टः 1 A heron (कङ्क). -2 A raven, crow. -3 An enemy; अरिष्टस्त्वाष्ट्रस्य Mv.4.18. -4 N. of various plants :– (a) the soap-berry tree (Mar. रिठा); कुतपानामरिष्टकैः (शुद्धिः) Ms. 5.12. (b) another plant (Mar. निंब) Rām.2.94.9. Bhāg.8.2.12. -5 Garlic. -6 A distilled mixture. -7 N. of a demon killed by Kṛiṣṇa; a son of Bali.
    • अरिष्टा 1 A bandage. -2 N. of a medical plant (कटुका). -3 N. of a daughter of Dakṣa and one of the wives of Kaśyapa, and mother of महाश्वेता.
    • अरिष्टम् 1 Bad or ill luck, evil, misfortune, calamity. -2 A portentous phenomenon foreboding misfortune, unlucky omen (such as earth-quake). -3 Unfavourable symptom, especially of approaching death; रोगिणो मरणं यस्मादवश्यं भावि लभ्यते । तल्लक्षणमरिष्टं स्याद्रिष्टमप्यमिधीयते ॥ cf. also Pātañjala Yogadarśana 3.22. -4 Good fortune or luck, happiness. -5 The lying-in-chamber, delivery-room, women's apartments; कर्मारारिष्टशालासु ज्वलेदग्निः सुरक्षितः Mb.12.69.49; (अन्तःपुरम्); अपस्नात इवारिष्ठं प्रविवेश गृहोत्तमम् Rām. -6 Butter-milk. -7 Spirituous liquor; ग्लानिच्छेदी क्षुत्प्रबोधाय पीत्वा रक्तारिष्टम् Śi. 18.77. cf…. अरिष्टं सूतिकागृहे । अशुभे निम्बवृक्षे च शुभे तक्राङ्कयोः पुमान् । काके च फेनिले नीचे व्यसने$नर्थलम्बयोः । भाग्यहीने… Nm.
    • अरिष्टनेमिः N. of the 22nd तीर्थंकर of the Jainas; N. of the brother of Garuḍa.
  • नेमिः मी f. 4 The circumference, ring or felly of a wheel; उपोढशब्दा न रथाङ्गनेमयः Ś.7.1; चक्रनेमिक्रमेण Me.111; R.1.17,39. -2 Edge, rim; भुजान् कुठारेण कठोरनेमिना चिच्छेद रामः प्रसभं त्वहेरिव Bhāg.9.15.34. -3 A windlass. -4 A circumference (in general); उदधिनेमि R.9.1. -5 A thunderbolt. -6 The earth.
    • Since circumference contains an area नेमिः can be interpreted as 'that which effects a containment'. 
    • Then अरिष्टनेमिः would mean one who contains the effects of अरिष्ट i.e. Bad or ill luck, evil, etc. 
• स्वस्ति नः तार्क्षः अरिष्टनेमिः ⇒ May तार्क्षः contain for us the effects of (all) evils.

(७) स्वस्ति नः बृहस्पतिः दधातु ⇒ 

• स्वस्ति नः ⇒ as above
• बृहस्पतिः ⇒ बृहस्पतिः [बृहतः वाचः पतिः पारस्करादि˚] 1 N. of the preceptor of the gods; सन्त्यन्ये$पि बृहस्पतिप्रभृतयः संभाविताः पञ्चषाः Bh.1.34; (About the abduction of his wife Tārā by the moon, see under तारा and सोम). -2 The planet Jupiter; बुधबृहस्पतियोगदृश्यः R.18.76. -3 N. of the author of a Smṛiti; Y.1.4.
• दधातु ⇒ धा (डुधाञ् धारण-पोषणयोः) इति जुहोत्यादिः उभयपदी (३ उ.) सकर्मकः धातुः । अत्र परस्मैपदी । तस्य लोटि (आज्ञार्थे) प्रथमपुरुषे एकवचनम् । 
• स्वस्ति नः बृहस्पतिः दधातु ⇒ May बृहस्पति bless us (with all benevolent knowledge, as, being the preceptor of Gods, he is all-knowing). 

Since I would like to only copy-paste the interpretation of ॐ शान्तिः शान्तिः शान्तिः, from its earlier study, it should be appropriate to jot down notes on the above मन्त्र-s here itself.

As stated earlier, there certainly are two distinct parts first three sentences with verbs in first person उत्तमपुरुष plural बहुवचनम् and the next four स्वस्तिमन्त्र-s.

The first three sentences bring to mind monkeys of Mahatma Gandhi. 

"Hear no evil" is same as कर्णेभिः भद्रम् श्रुणुयाम, "See no evil" is same as अक्षभिः भद्रम् पश्येम "Speak no evil" and "indulge in no evil" is same as स्थिरैः अङ्गैः तनूभिः तुष्टुवाँ्सः यदायुः देवहितम् व्यशेम.  There is a contention that there is also a fourth monkey with its hands on its private organ. The fourth monkey brings more completeness to what is implied and advocated by स्थिरैः अङ्गैः तनूभिः तुष्टुवाँ्सः I wonder, whether these mantras were the prompt for Mahatma Gandhi's idea of the monkeys. 

Although the mantra is a prayer, it is also a commitment of how puritan oneself needs to be by thoughts, words and deeds. Only then the prayer can be expected to be granted.

This puritan commitment is unlike some other practices, that you do whatever, go to the altar, submit a confession and take it that you are pardoned. 

(८) ॐ शान्तिः शान्तिः शान्तिः ॥ ⇒ This ending recitation ॐ शान्तिः शान्तिः शान्तिः is certainly meaningful.

• Why to utter the word शान्तिः thrice ?
• What should the translation of ॐ शान्तिः शान्तिः शान्तिः be ?
• We shall have this शान्तिमन्त्रः again and again. When detailing it under शुक्लयजुर्वेदीयः शान्तिमन्त्रः the translation emerged as "May fulfillment be there ! May contentment be there !! May peace be there !!!". 
• My friend Mr. Vijay Kane made another charming proposition. Since man prays for peace by elimination of त्रिताप-s, saying शान्तिः thrice would be for peace from आधिदैविक ताप, आधिभौतिक ताप, आध्यात्मिक ताप.  
• How all-inclusive, how all-pervasive, how comprehensive, how universal this end-note ॐ शान्तिः शान्तिः शान्तिः is !!!
• Shouldn't we practice reciting it with what all focus we can bring into its recitation ?

शुभमस्तु !

-o-O-o-