Om PurnamadaH Purnamidam Purnatpurnamudacyate Shanti Path- taken from The Ishavasyopanishad
Updated: Jun 23
ॐ पूर्ण॒मदः॒ पूर्ण॒मिदं॒ पूर्णा॒त्पूर्ण॒मुद॒च्यते ।
पूर्ण॒स्य पूर्ण॒मादा॒य पूर्ण॒मेवावशि॒ष्यते ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
This mantra expresses a deeply spiritual concept from Hindu philosophy, emphasizing Brahma and the infinite nature of the universe. This highlights that the source of creation, Brahma, remains complete and indivisible despite the creation of the infinite universe. Everything originates from this infinite source and will eventually return to it, maintaining the perpetual cycle of creation and dissolution. The concluding call for peace calls for harmony in all aspects of existence.
The sacred sound of Om is spiritual symbol in Indian religions. It is considered the primordial sound from which the universe was created.
Brahma here refers to the ultimate reality, the source of everything, which is boundless and limitless.
The universe, created from this infinite source, is also vast and immeasurable, reflecting the infinite nature of its origin.
This infinite universe originated from that infinity. Despite its vastness, the universe has its origins in the infinite Brahma. Despite the universe's infinity, Brahma's infinity remains unchanged. Although the universe is expansive and boundless, the essence of Brahma remains unchanged and infinite. The creation of the universe does not diminish Brahma's infinity.
Thus, the infinite essence never diminishes or gets destroyed: The infinite nature of Brahma remains intact and undiminished, no matter how much is created from it.
Everything emanates from this infinity, and despite creation, it remains complete, never lacking. Even though everything originates from Brahma, He remains whole and perfect. Creation does not lead to any loss or deficiency in Brahma's essence.
Perfection begets perfection. This means that from the perfect, infinite Brahma, all creation is also inherently perfect and complete.
ॐ पूर्ण॒मदः॒ पूर्ण॒मिदं॒ पूर्णा॒त्पूर्ण॒मुद॒च्यते ।
पूर्ण॒स्य पूर्ण॒मादा॒य पूर्ण॒मेवावशि॒ष्यते ॥
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
ॐ ई॒शा वा॒स्य॑मि॒दग्ं सर्वं॒-यँत्किञ्च॒ जग॑त्वां॒ जग॑त् ।
तेन॑ त्य॒क्तेन॑ भुञ्जीथा॒ मा गृ॑धः॒ कस्य॑स्वि॒द्धनम्᳚ ॥ 1 ॥
कु॒र्वन्ने॒वेह कर्मा᳚णि जिजीवि॒षेच्च॒तग्ं समाः᳚ ।
ए॒वं त्वयि॒ नान्यथे॒तो᳚ऽस्ति॒ न कर्म॑ लिप्यते॑ नरे᳚ ॥ 2 ॥
अ॒सु॒र्या॒ नाम॒ ते लो॒का अ॒न्धेन॒ तम॒साऽऽवृ॑ताः ।
ताग्ंस्ते प्रेत्या॒भिग॑च्छन्ति॒ ये के चा᳚त्म॒हनो॒ जनाः᳚ ॥ 3 ॥
अने᳚ज॒देकं॒ मन॑सो॒ जवी᳚यो॒ नैन॑द्दे॒वा आ᳚प्नुव॒न्पूर्व॒मर्ष॑त् ।
तद्धाव॑तो॒ऽन्यानत्ये᳚ति॒ तिष्ठ॒त्तस्मिन्᳚न॒पो मा᳚त॒रिश्वा᳚ दधाति ॥ 4 ॥
तदे᳚जति॒ तन्नेज॑ति॒ तद्दू॒रे तद्व॑न्ति॒के ।
तद॒न्तर॑स्य॒ सर्व॑स्य॒ तदु॒ सर्व॑स्यास्य बाह्य॒तः ॥ 5 ॥
यस्तु सर्वा᳚णि भू॒तान्या॒त्मन्ये॒वानु॒पश्य॑ति ।
स॒र्व॒भू॒तेषु॑ चा॒त्मानं॒ ततो॒ न विहु॑गुप्सते ॥ 6 ॥
यस्मि॒न्सर्वा᳚णि भू॒तान्या॒त्मैवाभू᳚द्विजान॒तः ।
तत्र॒ को मोहः॒ कः शोकः॑ एक॒त्वम॑नु॒पश्य॑तः ॥ 7 ॥
स पर्य॑गाच्चु॒क्रम॑का॒यम॑प्रण॒म॑स्नावि॒रग्ं शु॒द्धमपा᳚पविद्धम् ।
क॒विर्म॑नी॒षी प॑रि॒भूः स्व॑य॒म्भू-र्या᳚थातथ्य॒तोऽर्था॒न्
व्य॑दधाच्छाश्व॒तीभ्यः॒ समा᳚भ्यः ॥ 8 ॥
अ॒न्धं तमः॒ प्रवि॑शन्ति॒ येऽवि॑द्यामु॒पास॑ते ।
ततो॒ भूय॑ इव॒ ते तमो॒ य उ॑ वि॒द्याया᳚ग्ं र॒ताः ॥ 9 ॥
अ॒न्यदे॒वायुरि॒द्यया॒ऽन्यदा᳚हु॒रवि॑द्यया ।
इति॑ शुशुम॒ धीरा᳚णां॒-येँ न॒स्तद्वि॑चचक्षि॒रे ॥ 10 ॥
वि॒द्यां चावि॑द्यां च॒ यस्तद्वेदो॒भय॑ग्ं स॒ह ।
अवि॑द्यया मृ॒त्युं ती॒र्त्वा वि॒द्ययाऽमृत॑मश्नुते ॥ 11 ॥
अ॒न्धं तमः॒ प्रवि॑शन्ति॒ येऽसम्᳚भूतिमु॒पास॑ते ।
ततो॒ भूय॑ इव॒ ते तमो॒ य उ॒ सम्भू᳚त्याग्ं र॒ताः ॥ 12 ॥
अ॒न्यदे॒वाहुः सम्᳚भ॒वाद॒न्यदा᳚हु॒रसम्᳚भवात् ।
इति॑ शुश्रुम॒ धीरा᳚णां॒-येँ न॒स्तद्वि॑चचक्षि॒रे ॥ 13 ॥
सम्भू᳚तिं च विणा॒शं च॒ यस्तद्वेदो॒भय॑ग्ं स॒ह ।
वि॒ना॒शेन॑ मृ॒त्युं ती॒र्त्वा सम्भू᳚त्या॒ऽमृत॑मश्नुते ॥ 14 ॥
हि॒र॒ण्मये᳚न॒ पात्रे᳚ण स॒त्यस्यापि॑हितं॒ मुखम्᳚ ।
तत्वं पू᳚ष॒न्नपावृ॑णु स॒त्यध᳚र्माय दृ॒ष्टये᳚ ॥ 15 ॥
पूष॑न्नेकर्षे यम सूर्य॒ प्राजा᳚पत्य॒ व्यू᳚ह र॒श्मीन्
समू᳚ह॒ तेजो॒ यत्ते᳚ रू॒पं कल्या᳚णतमं॒ तत्ते᳚ पश्यामि ।
यो॒ऽसाव॒सौ पुरु॑षः॒ सो॒ऽहम॑स्मि ॥ 16 ॥
वा॒युरनि॑लम॒मृत॒मथेदं भस्मा᳚न्त॒ग्ं॒ शरी॑रम् ।
ॐ 3 क्रतो॒ स्मर॑ कृ॒तग्ं स्म॑र॒ क्रतो॒ स्मर॑ कृ॒तग्ं स्म॑र ॥ 17 ॥
अग्ने॒ नय॑ सु॒पथा᳚ रा॒ये अ॒स्मान् विश्वा॑नि देव व॒यना॑नि वि॒द्वान् ।
यु॒यो॒ध्य॒स्मज्जु॑हुरा॒णमेनो॒ भूयि॑ष्टां ते॒ नम॑उक्तिं-विँधेम ॥ 18 ॥
ॐ पूर्ण॒मदः॒ पूर्ण॒मिदं॒ पूर्णा॒त्पूर्ण॒मुद॒च्यते ।
पूर्ण॒स्य पूर्ण॒मादा॒य पूर्ण॒मेवावशि॒ष्यते
ॐ शान्तिः॒ शान्तिः॒ शान्तिः॑ ॥
-- ईशावास्योपनिषद् (ईशोपनिषद्)
॥ Ishavasyopanishad: English Translation॥
Every object in the world, whether movable or immovable, is covered by God. This means that we should see God in everything and consider God as our essence. We should perform our duties with a spirit of renunciation, not considering ourselves the ultimate doer. Do not claim ownership over the property or wealth of others.
Live happily for a hundred years and understand that everything belongs to God and nothing is separate from Him. Good or bad, everything is God's creation. A person who remains detached from Karma does not have to suffer the consequences of those karmas.
The world associated with demons is surrounded by ignorance, especially ignorance about the invisibility of the soul. People who do not believe in the essence of God are surrounded by the darkness of ignorance. Such people destroy their souls and remain in the same darkness even after death.
The Absolute Truth is unchangeable in its nature. It is brighter than the mind and cannot be apprehended by the senses, for it precedes them all. Although it is motionless, it is still superior to all moving beings. In its presence, the air fulfils the functions of all living beings.
The Supreme Truth (God) is both moving and non-moving. He is far and near, within everyone and outside everyone.
The man who sees all beings within himself and the soul within all beings does not have hatred towards anyone due to this vision of God.
When a wise person sees all beings as the Self, what kind of suffering or attachment can he have? A wise person who has realized oneness will be free from suffering and attachment.
The Supreme Lord is omnipresent, pure, bodiless, spotless, nerveless, unblemished, sinless, omniscient, omniscient, supreme and self-existent. He has appropriately divided duties or purposes for the eternal beings called Prajapatis.
Those who worship ignorance by considering the illusory world to be the truth, enter into deep darkness. Those who remain absorbed in the worship of this ignorance, fall into even greater darkness.
Vidya (knowledge of Gods) and Avidya (karma) yield different results. The outcomes of both are distinct. This has been understood from wise men who have explained this supreme knowledge.
The person who understands both knowledge and ignorance together recognizes them as parts of the ultimate truth. He conquers death through ignorance and attains immortality through knowledge. This means merging into the ultimate truth, a Supreme Reality.
Those who worship asambhuti (the unmanifested nature) enter into great darkness, while those who are absorbed in sambhuti (the active Brahman) fall into even greater darkness.
Worship of the active Brahman and worship of the unmanifested yield different results. This has been heard from wise men who have explained it.
The man who knows both Asambhuti and Kriyabrahma sees them together as One; he transcends death by worshipping Kriyabrahma and attains immortality through Asambhuti (merger of nature).
The face of Brahma situated in the Aditya Mandala (Sun) is covered with a luminous vessel. O Pushan! Help me, the follower of true religion, attain self-realization, manifest it, and make it visible.
O Sun, nourisher of the world! O one who moves alone! O Yama (regulator of the world)! O Sun (extractor of life and essence)! O Prajapati's son! Withdraw your rays and brilliance. I see your extremely auspicious form. This person situated in the Aditya Mandala is me.
May my life merge with the Sutratma, the universal form of air, and may this body turn to ashes. O my resolve-filled mind! Remember the resolve you have made; remember it now.
O Agni! Lead us on the right path to enjoy the fruits of our actions. O Deva! You know all knowledge and actions. Destroy all our sins. We offer our salutations to you.