NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

Nirvaan Shatakam
Sri Sankara Bhagavatpada has blessed posterity with a large number of invaluable compositions. These
can be grouped under three broad categories. The first category, meant for the intellectually most
advanced, comprises his commentaries (Bhashya) on the Upanishads, Brahmasutra and the
Bhagavadgita. The second category consists of independent works, known as prakarana granthas, which
expound the gist of the Upanishads in simple language. These vary in length from half a verse to one
thousand verses. In the third category fall devotional hymns.

Nirvanashatkam is a prakarana grantha consisting of six verses. Prakarana has been defined in the
Vishnu Dharmottara Purana thus:
Prakarana is a text which explains some particular aspects of the Sastra and deals with certain
secondary questions arising out of the explanations given.
When Adi Shankara was about 8 yr old boy he went on a search for a guru. While Shankara was in the
Himalayas, he came across GovindapadaPadaAcharya who inquires the boy with a simple question:-
WHO ARE YOU ? The boy answers this question in six stanzas that summarize the entirety of
Advaita Vedanta (non-dualistic philosophy). These stanzas are known as "Nirvana Shatakam" or
"AtmaShatakam." "Nirvana" is complete equanimity, peace, tranquility, freedom and joy. "Atma" is the
True Self. The Acharya, indeed, the teacher, the boy was looking for.
It is often said by realised gurus that these few verses can be of tremendous value to progress in
contemplation practices that lead to Self-Realization.
The instruction emphatically conveyed by the following six verses of Nirvanashatkam is that identification
with the body, mind, and senses is the root cause of all sorrow and that it should be given up and one
should realize ones real nature as none other than the supreme Brahman. This realization is what is
known as liberation.

NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH


1. English Transliteration with Meaning[a, b & c]:

Mano Budhyahankaar Chitani Naaham, Na Cha Shrotra Jihve Na Cha Ghraana netre
Na Cha Vyoma Bhumir Na Tejo Na Vayuh, Chidananda Rupah Shivoham Shivoham
a) I am not mind, nor intellect, nor ego, nor the reflections of inner self. I am not the five senses. I am
beyond that. I am not the ether, nor the earth, nor the fire, nor the wind (i.e. the five elements). I am
indeed, That eternal knowing and bliss, Shiva, love and pure consciousness (i.e. I am the supreme
auspiciousness of the form of consciousness-bliss. I am the auspiciousness.)

b) I am neither the mind, nor the intellect, nor the ego, nor the mind stuff. I am neither the body, nor the
changes of the body. I am neither the senses of hearing, taste, smell or sight. Nor am i ether, the earth,
the fire, the air.
I am existence absolute, knowledge absolute bliss absolute.
I am He, I am He.
Note: In all these verses the term I stands for the pure atma. The mind is defined thus in
Brihadaranyaka upanishad, 1.5.3Desire, resolve, doubt, faith, lack of faith, steadiness, unsteadiness,
shyness, intelligence, fearall these are nothing but the mind. The idea brought out here is that all
emotions are in the mind and not in the atma. A person identifies himself with his mind when he says, I
desire this, I have resolved to do this, etc. This verse points out that this identification is wrong and is
due to ignorance of the fact that every one is in reality the atma or self, which is identical with the
supreme Brahman. The question arises, why have the intellect, ego-sense and the chittam been
mentioned separately, when they are all included in the mind itself? The reason is that, though the mind is
only one, it is given four different names in Vedanta according to the four different functions performed by
it. This has been explained by Sri Sankara in Vivekachudamani in slokas 95 and 96 as below:
The one antahkarana or inner organ is known by four different names, manas, buddhi, ahankara and
chittam according to the different functions. When the mind cogitates it is called manas. When it comes to
a decision it is called buddhi. When it stores memories it is called chittam. When it identifies itself with
each of these functions it is known as ahankara. The manner in which these functions take place can be
explained by taking an illustration. I am walking along the road and I see at a distance a person whose
gait seems to resemble that of a certain friend of mine, named Raman. I begin to debate whether the
person I see at a distance is Raman or not. This function of debating is what is called manas. When he
comes nearer and I am able to see his face clearly, I compare it with the memory of the face of Raman
stored in my mind. This memory is chittam. If I find that the two tally, I decide that he is Raman and I
greet him. This function of deciding is called buddhi. The performer of all these three functions is I,
which is known as ahankara. The term manas is also generally used to denote all these four
collectively, when these distinctions are not intended.

By the statement I am not the mind, etc., we are asked not to identify ourselves with these activities of
the mind and to look upon ourselves as the pure atma which is actionless and is a mere witness of the
activities of the mind. In this way we will not be affected by the joys and sorrows that arise in the mind. In
the Bhagavadgita, 3.27, the Lord says that all actions are performed by the body, mind and senses, but
because of delusion every one thinks that he is the doer.

A person identifies himself with his body and his sense organs when he says, I am stout, I am fair-
complexioned, I hear, I taste, I smell, I see, etc. The second line points out that this identification is also
wrong and is due to delusion. The body is made up of the five elements, space, air, fire, water, and earth.
By denying identification with these in the third line, identification with the physical body is denied.

The last line says that we are none other that the supreme Brahman which is existence-consciousness-
NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

bliss. The word Siva should not be mistaken to mean Lord Siva. Those who want to attack Advaita
interpret this as meaning that Advaita asks the individual to arrogate to himself the status of God Himself.
This is a wrong understanding. The term Siva is used here in the same sense as in the Mandukya
upanishad, 7, where it means auspiciousness and denotes the supreme Brahman. The identity declared
by Advaita is not between the individual or jiva as such and God. What Advaita says is that the jiva as
well as God are in reality none but the pure Brahman, with the vesture of the body, mind and senses in
the case of the jiva and Maya in the case of God. These vestures are not real. When these unreal
vestures are negated, what remains in both cases is only the pure Brahman.

The body and mind have only empirical reality, i.e. they appear to be real only until the dawn of self-
knowledge. Atma, which is identical with Brahman, is alone the absolute reality which is eternal and
changeless. Thus the very essence of Advaita Vedanta, namely, the identity of the jivatma and
paramatma is brought out in this verse and in all the subsequent verses.

Na Cha Praana Sanjno Na Vai Pancha Vaayuhu, Na Vaa Sapta Dhaatur Na Va Pancha Koshah
Na Vaak Paani Paadau Na Chopasthapaayuh, Chidaananda Rupah Shivoham Shivoham
a) Neither can I be termed as energy (life-breath i.e. Praana), nor five types of breath (the five vital airs
i.e. Vaayu), nor the seven material essences (constituents of the body i.e. dhaatu), nor the five coverings
(five sheaths i.e. panca-kosha). Neither am I the five instruments of elimination, procreation, motion,
grasping, or speaking. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.
b) I am neither the Prana, nor the five vital airs. I am neither the materials of the body, nor the five
sheaths. Neither am I the organs of action nor objects of the senses.
I am existence absolute ,knowledge absolute bliss absolute.
I am He, I am He.
Note: The praana or life breath is given five names in Vedanta according to the five functions performed
by it. These are what are spoken of as the five vital airs in this sloka. The five vital airs are praana,
vyaana, apaana, samaana, and udaana. These are described in Sri Sankaras Bhashya on
Prasnopanishad. 3.5, thus:--- He (praana) places apaana, a division of himself, in the two lower
apertures, as engaged in the work of ejecting the excreta. Praana himself, who occupies the position of
the sovereign, resides in the eyes and the ears and issues out through the mouth and nostrils. In the
navel is samaana, which is so called because it assimilates all that is eaten or drunk, distributes them
equally in all parts of the body and effects digestion. Udaana, another division of praana, moves
throughout the body and functions upwards. It leads the soul out of the body at the time of death and
takes it to other worlds according to ones punya and paapa. Vyaana regulates praana and apaana and is
the cause of actions requiring strength. All these are only air and are therefore insentient. Kathopanishad,
2.2.5 says, Mortals do not live by praana or apaana, but by something else on which these two depend.
They depend on the atma which is what gives them sentiency. Here we are told not to identify ourselves
with the life-breath.

The seven dhatus are the constituents of the body such as marrow, fat, flesh, blood, lymph, skin, and the
cuticle.

The five sheaths: These are described in the Taittiriya upanishad. The physical body is the outermost
sheath. It is called the annamayakosha or sheath of food because it is nourished by food. Within this is
the praanamayakosha or sheath of vital air, which is made up of the vital air with its five divisions and the
organs of action, namely, speech, hands, feet, the genitals and the organ of excretion. The next inner
sheath is the manomayakosha or sheath of the mind, which is made up of the mind and the five organs of
perception, namely, ear, eye, and the senses of smell. taste, and touch. The next sheath is
vijnaanamayakosha or the sheath of the intellect. This consists of the intellect or buddhi and the five
organs of perception. The innermost sheath is the anandamayakosha or sheath of bliss. This is the primal
ignorance or avidya which is the cause of transmigratory existence. These five sheaths constitute the
NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

body-mind complex. The instruction is that we should not identify ourselves with these which are all
ephemeral and always undergoing changes.

Na Me Dvesha Raagau Na Me Lobha Mohau, Mado Naiva Me Naiva Maatsarya Bhaavah
Na Dharmo Na Chaartho Na Kaamo Na Moksha, Chidaananda Rupah Shivoham Shivoham
a) I have no hatred or dislike, nor affiliation or liking, nor greed, nor delusion, nor pride or haughtiness, nor
feelings of envy or jealousy. I have no duty (dharma), nor any money, nor any desire (refer: kama), nor
even liberation (refer: moksha). I am indeed, That eternal knowing and bliss, Shiva, love and pure
consciousness.
b) I have neither aversion nor attachment, neither greed nor delusion, neither egotism nor envy, I do not
hanker after Dharma, wealth, pleasures, or liberation (the four purushaarthas) I have neither desire nor
object of desire.
I am existence absolute, knowledge absolute, bliss absolute.
I am He,I am He.
Note: All the emotions such as likes, dislikes, greed, etc., belong to the mind and so the atma has no
connection with them. The rules of Dharma apply only when there is identification with the body-mind
complex. The atma has no desire for wealth or pleasures. The atma is ever liberated. It is only when the
atma is identified with the body-mind complex that there is the notion of bondage and it is only then that
liberation has to be sought. The pure atma is ever free. A person who has become totally free from
identification with his body and mind is already liberated. As far as the atma itself is concerned, it has
neither bondage nor liberation, just as there is neither day nor night in the sun itself.

Na Punyan Na Paapan Na Saukhyan Na Dukham, Na Mantro Na Tirthan Na Vedaah Na Yajnaah
Aham Bhojanan Naiv Bhojyan Na Bhoktaa, Chidaananda Rupah Shivoham Shivoham
a) I have neither virtue (punya), nor vice (paapa). I do not commit sins or good deeds, nor have
happiness or sorrow, pain or pleasure. I do not need mantras, holy places, scriptures, rituals or sacrifices
(yajna). I am none of the triad of the observer or one who experiences, the process of observing or
experiencing, or any object being observed or experienced. I am indeed, That eternal knowing and bliss,
Shiva, love and pure consciousness.
b) I am neither sin nor virtue, neither pleasure nor pain, nor temple, nor worship, nor pilgrimage, nor
scriptures. And I am neither the act of enjoying,the enjoyable nor the enjoyer.
I am existence absolute, knowledge absolute, bliss absolute.
I am He, I am He.
Note: All these are only for the jiva who identifies himself with his body and mind. The atma is pure,
untainted, and actionless. Once a person has realized that he is the pure atma, he has no need of
mantras, pilgrimage, etc., because there is nothing more to be attained. The joy and sorrow referred to in
this sloka are those which arise due to external circumstances. These have a beginning and an end and
these pertain only to the mind and not the atma. The atma is of the very nature of supreme eternal bliss.

I am neither the enjoyed nor the enjoyer, nor enjoyment What is enjoyed is an object. So this means
that the atma is not an object. The enjoyer is one who performs an action, a doer. So this means that the
atma is not a doer. Enjoyment is an act. The atma s not an act.

Na Mrityur Na Shanka Na Me Jaati Bhedah, Pitaa Naiva Me Naiva Maataa Na Janma
Na Bandhur Na Mitram Guru Naiva Shishyah, Chidaananda Rupah Shivoham Shivoham
NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

a) I do not have fear of death, as I do not have death. I have no separation from my true self, no doubt
about my existence, nor have I discrimination on the basis of birth. I have no father or mother, nor did I
have a birth. I am not the relative, nor the friend, nor the guru, nor the disciple. I am indeed, That eternal
knowing and bliss, Shiva, love and pure consciousness.
b) I have neither death, nor fear of death, nor caste nor was I ever born, nor had I parents, friends and
relations. I have neither Guru nor disciple.
I am existence absolute, knowledge absolute, bliss absolute.
I am He, I am He.
Note: All the relationships exist only as long as a person looks upon himself as the body-mind complex.
The atma is eternal and so it has no birth and no death.

Aham Nirvikalpo Niraakaara Rupo, Vibhutvaaccha Sarvatra Sarvendriyaanaam
Na Chaa Sangatan Naiva Muktir Na meyah Chidananda Rupah Shivoham Shivoham
a) I am all pervasive. I am without any attributes, and without any form. I have neither attachment to the
world, nor to liberation. I have no wishes for anything because I am everything, everywhere, every time,
always in equilibrium. I am indeed, That eternal knowing and bliss, Shiva, love and pure consciousness.
b.1) I am untouched by the senses. I am neither Mukti nor knowable, I am without form, without limit,
beyond space, beyond time. I am in everything, I am the basis of the universe, everywhere am I.
I am existence absolute, knowledge absolute, bliss absolute.
I am He, I am He.
b.2) I am unconditioned (and so free from all attributes). I am formless. I am all-pervading. I am beyond
the organs. I am ever the same. There is neither bondage nor liberation for me. I am the supreme
auspiciousness of the form of consciousness-bliss. I am the auspiciousness.
Note: The pure atma is not conditioned or limited by the body and mind. The atma, being identical with
Brahman, is all-pervading and changeless. Bondage is nothing but identification with the body and mind.
This is due to ignorance of our real nature. When this ignorance is destroyed by the knowledge of our real
nature it will be realized that there never was any bondage at all. It is not as if every one is in bondage
and becomes liberated on attaining self-knowledge. Every one is in reality none other than the supreme
Brahman even before the dawn of self-knowledge. Liberation is not the production of a new state that did
not exist earlier. Liberation is only the realization that one has always been Brahman but has been
wrongly thinking of himself as a limited being. This can be understood by taking the classic example of
the rope being mistaken for a snake. When a light is brought and it is found that there is only a rope, no
one will say that there was previously a snake, but now there is only a rope. Similarly it is wrong to say
that there was previously bondage and after the dawn of knowledge there is liberation. In reality there is
neither bondage nor liberation, but both are attributed to the jiva due to ignorance.






NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

2. English Transliteration with Meaning in Table Format[c]:
Mano BuddhyA-hankara ChittaNi
naaham
Nacha Shrotra Jihve Na Cha Ghrana
Netre
Nacha Vyoma Bhoomir Na Tejo Na
Vayuh
Chidananda Rupah Shivoham
Shivoham
I am not mind, intellect, ego and the
memory.
I am not the sense of organs(ears, tongue,
nose, eyes and skin).
I am not the five elements ( sky or ether,
earth,
light or fire, the wind and the water).
I am supreme bliss and pure
consciousness, I am Shiva,
I am all auspiciousness, I am Shiva.
2. Na Cha Prana Sangyo Na Vai Pancha
Vayu
Na Vaa Sapta dhatur Na Vaa Pancha
Koshah
Na Vak Pani Padam Na Chopastha Payu
Chidananda Rupah Shivoham
Shivoham
I am not Prana ( energy) nor five vital airs
(PanchVayu),
nor the seven essential material( sapta
dhatu ) ,
nor the five sheaths of the body ( pancha
kosha ).
I am not the organ of speech, nor hand nor
the leg,
nor the organs of procreation or the
elimination ( anus).
I am supreme bliss and pure
consciousness, I am Shiva,
I am all auspiciousness, I am Shiva.
3. Na Me Dvesha Ragau Na Me Lobha
Mohau
Mado Naiva Me Naiva Maatsarya
Bhavah
Na Dharmo Na Chartho Na Kamo Na
Mokshah
Chidananda Rupah Shivoham
Shivoham
I have no hatred or dislike, neither greed
nor liking,
no delusion,
I have no pride or haughtiness, nor
jealousy.
I have no duty to perform(dharma),
no desire for any wealth or pleasure(kama)
, I have no liberation ( moksha) either.
I am supreme bliss and pure
consciousness, I am Shiva,
I am all auspiciousness, I am Shiva.
4. Na Punyam Na Papam Na Saukhyam
Na Dukham
Na Mantro Na Teertham Na Veda Na
Yajnaha
Aham Bhojanam Naiva Bhojyam Na
Bhokta
Chidananda Rupah Shivoham
Shivoham
I have neither virtue, nor vice.
nor pleasure or pain,
I do not need mantras(sacred chants), nor
pilgrimages.
nor scriptures (Vedas), rituals or sacrifices
(yajnas).
I am neither the enjoyed nor the enjoyer,
nor enjoyment.
NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

I am the supreme auspiciousness of the
form of consciousness-bliss(chidananda
Rupah). I am the auspiciousness
I am supreme bliss and pure
consciousness, I am Shiva,
I am all auspiciousness, I am Shiva.
5. Na Me Mrityu Shanka Na Me Jati
Bhedah
Pita Naiva Me Naiva Mata Na Janma
Na Bandhur Na Mitram Gurur Naiva
Shishyah
Chidananda Rupah Shivoham
Shivoham
I have no fear of death, nor do I have
death. No doubt about my existence, nor
distinction of caste. I have no father or
mother, I have no birth.
I have no relatives, nor friend, nor the guru,
nor the disciple.
I am pure knowledge and supreme bliss, I
am Shiva,
I am all auspiciousness, I am Shiva.
6. Aham Nirvikalpo Nirakaara Roopah
Vibhur Vyapya Sarvatra
Sarvendriyanaam
Sada Me Samatvam Na Mukthir Na
Bandhah
Chidananda Rupah Shivoham
Shivoham
I am formless and devoid of all dualities
I exist everywhere and pervade all senses
Always I am the same,
I am neither free nor bonded
I am pure knowledge and supreme bliss, I
am Shiva,
I am all auspiciousness, I am Shiva.

Notes
1 (pachabhoota) Five basic elements: Air, Earth, Water, Fire and Ether (Sky)
2 (saptadhaatu) Seven (material) sources building up the body: Marrow, Bone, Fat, Flesh, Blood, Inner
skin, Outer skin
3 (pachakosha) Five sheaths of personality: Anatomical structure, Physiological structure, Mental
sheath, Intellectual sheath, Bliss sheath
4 Five organs of action: Speech, Hands, Legs, Genitals and Anus
5 (purushaartha) Four purposes of life: dharma (virtue), artha (wealth), kaama (desire) and moksha
(liberation)
6 In general, may be translated as I am neither the experience nor the experiencer nor the experience-
giver














NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH




Bulla Ki Jaana
Bulleh Shah (16801757) full name Abdullah Shah) was a Punjabi Sufi poet, a humanist
and philosopher. His masterpiece poem below echoes the same concept as Adi Shankaracharyas
Nirvaan Shataka.

Na maen momin vich maseet aan
Na maen vich kufar diyan reet aan
Na maen paakaan vich paleet aan
Na maen moosa na pharaun.

Bulleh! ki jaana maen kaun

Na maen andar ved kitaab aan,
Na vich bhangaan na sharaab aan
Na vich rindaan masat kharaab aan
Na vich jaagan na vich saun.

Bulleh! ki jaana maen kaun.

Na vich shaadi na ghamnaaki
Na maen vich paleeti paaki
Na maen aabi na maen khaki
Na maen aatish na maen paun

Bulleh!, ki jaana maen kaun

Na maen arabi na lahori
Na maen hindi shehar nagauri
Na hindu na turak peshawri
Na maen rehnda vich nadaun

Bulla, ki jaana maen kaun

Na maen bheth mazhab da paaya
Ne maen aadam havva jaaya
Na maen apna naam dharaaya
Na vich baitthan na vich bhaun

Bulleh , ki jaana maen kaun

Avval aakhir aap nu jaana
Na koi dooja hor pehchaana
Maethon hor na koi siyaana
Bulla! ooh khadda hai kaun

Bulla, ki jaana maen kaun
Not a believer inside the mosque, am I
Nor a pagan disciple of false rites
Not the pure amongst the impure
Neither Moses, nor the Pharoh

Bulleh! to me, I am not known

Not in the holy Vedas, am I
Nor in opium, neither in wine
Not in the drunkard`s craze
Niether awake, nor in a sleeping daze

Bulleh! to me, I am not known

In happiness nor in sorrow, am I
Neither clean, nor a filthy mire
Not from water, nor from earth
Neither fire, nor from air, is my birth

Bulleh! to me, I am not known

Not an Arab, nor Lahori
Neither Hindi, nor Nagauri
Hindu, Turk (Muslim), nor Peshawari
Nor do I live in Nadaun

Bulleh! to me, I am not known

Secrets of religion, I have not known
From Adam and Eve, I am not born
I am not the name I assume
Not in stillness, nor on the move

Bulleh! to me, I am not known

I am the first, I am the last
None other, have I ever known
I am the wisest of them all
Bulleh! do I stand alone?

Bulleh! to me, I am not known

NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH





Purnamadah



The above verse better known as the shanti mantra ,is the invocation shloka (the first verse) from Isha
Upanishad which is the last chapter (Adhyaya no 40) of the of the Shukla Yajurveda, but is historically
one of the latest of the principal (mukhya) Upanishads, dating approximately to Mauryan times.
The Isha Upanishad is significant amongst the Upanishads for its description of the nature of the supreme
being (Ish). It presents a monist or non-dual perspective of the universe, in that it describes this being as
"unembodied, omniscient, beyond reproach, without veins, pure and uncontaminated" (verse 8), one who
"moves and does not move', who is 'far away, but very near as well'" and who "although fixed in His
abode is swifter than the mind" (verses 4 & 5).
The text then asserts the oneness of the supreme self;
"For the enlightened one all that exists is nothing but the Self"
and asks;
"So how could any delusion or suffering continue for those who know this oneness?"
Mahatma Gandhi thought so highly of this text that he remarked, "If all the Upanishads and all the other
scriptures happened all of a sudden to be reduced to ashes, and if only the first verse in the Ishopanishad
were left in the memory of the Hindus, Hinduism would live forever."

English Transliteration with Meaning:


1. Om
pUrNamadah pUrNamidam pUrNAt pUrNamudachyate
pUrNasya pUrNamAdAya pUrNamevAvashiShyate
Om shAntih, shAntih, shAntihi

Completeness is that, completeness is this, from completeness, completeness comes forth.
Completeness from completeness taken away, completeness to completeness added, completeness
alone remains. Peace, peace, peace!

NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

2. OM PURNAM ADAH PURNA MIDAM

That is the whole, this is the whole;

PURNAT PURNA M UDACHYATE

From the whole the whole arises;

PURNASYA PURNAM ADAYA

Taking away the whole from the whole,

PURNAM EVA VASISHYATE

The whole remains.

OM SHANTI SHANTI SHANTI

Note:

3. om prnam adah prnam idam prnt prnam udacyate
prnasya prnam dya prnam evvasisyate

The Personality of Godhead is perfect and complete, and because He is completely perfect, all
emanations from Him, such as this phenomenal world, are perfectly equipped as complete wholes.
Whatever is produced of the Complete Whole is also complete in itself. Because He is the Complete
Whole, even though so many complete units emanate from Him, He remains the complete balance.

NIRVAN SHATAKAM BY ADI SHAKARACHARYA & PURNAMADAH

4.
purnamadah: 'That is complete.'
purnamidam: 'This is complete.'
purnamadah purnamidam: 'That is complete, this is complete'.
purnat purna mudachyate : 'From that completeness comes this completeness'
purnasya purnamadaya : If we take away this completeness from that completeness'
purnameva vashishyate: 'Only completeness remains.'

purnamadah purnamidam, the beginning is the Supreme Reality.
Described in the Upanishad as the Supreme Brahman, Para Brahman, The Ultimate Truth.
"That Supreme Reality is Complete'. It is purna, It is always full, complete and self-existing,
Permanent, The Supreme Reality remains when everything else perishes.
That Supreme Reality which knows no darkness but only effulgence.
Free of impurities and imperfections. It is complete and full.

What then is Supreme Brahman?
Purnamidam: 'This is also Complete.'
'That Supreme Truth is complete' and 'This is complete'
The Supreme Truth is not outside of yourself "All this is Brahman. All is Truth."
But, The Truth is veiled. You remove the veil, and all differences disappear .
Then "This Brahman ' becomes no different from 'That Brahman.'
The spiritual aspect of "This and That" differentiation, is caused by the separation in the mind.
'That is Complete, This is Complete.' Purnameva vashishyate- even if we are separating,
'That remains complete and purna.' It is the ultimate, of absolute unity - That, that is One.

The physical aspect is the sum total of energy. Energy can neither be created nor destroyed. It's form can change to
another, but it will not disappear, because "It" remains constant. The deeper aspects of the Upanishad, this energy in
all human beings is inactive. The process of sadhana, understanding and imbibing the Vedas is when this energy is
awakened.
This energy till it is inactive, is potential energy. This energy does all the work of reproduction and growth. The whole
growing-up of the organism, is done by this energy. And after it has done all its work, it descends to a psychic location
coils up, and becomes inactive. Nothing is reduced from it but is is dormant, remains forever as it was. It is converted
into active energy through the process of raising the Kundalini. The coiled power that sits at the tail of the spine. It
remains ready to be awakened by the proper person, at the proper time.