Tweet
पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते
Poornamadah poornamidam poornaat poornamudachyate
Poornasya Poornamaadaaya Poornamevaavashishyate
On Shantih Shantih Shantih (Shanti paathah)
That ( Brahman) is full; this ( World) is full. The full comes out of the full. Taking the full from the full, the full itself remains. Om, peace, peace, Peace.
ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत्
तेन त्यक्तेन भुंजीथा: मा गृधः कस्यस्विद्धनम्
Eeshaa vaasyamidam sarvam yatkincha jagatyaam jagat
Tena tyaktena Bhunjeethaa maa gridhah kasyaswiddhanam [1]
By the Lord is encompassed all this, whatsoever changing there is in this changing (World). Through the renunciation of this (world) mayest thou enjoy; covet not anyone’s riches.
यस्तुसर्वाणि भूतानि आत्मन्येवानुपश्यति
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते
Yastu sarvaani bhootani aatmanyevaanupashyati
Sarvabhooteshu chaatmaanam tato na vijugupsate [6]
One who perceives all beings in the Self and the Self in all beings will not despise or hate because he sees the same atmatattwa in all beings.
अन्धं तमः प्रविशन्ति ते येऽविद्यामुपासते
ततो भूय इव ते तमो य उ विद्यायां रताः
अन्यदेवाहुर्विद्याया अन्यदाहुरविद्यया
इति शुश्रुम धीराणां ये नस्तद्व्याचचक्षिरे
विद्याम् चाऽविद्यां च यत्तत्वेदोभयं सह
अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते
Andham tamah pravishanti ye’vidyaamupaasate
Tato bhooya iva te tamo ya u vidyaayaam rataah
Anyadevaahurvidyaayaa anyadaahuravidyayaa
Iti shushruma dheeraanaam ye nastadvyaachachakshire
Vidyaam chaa’vidyaam cha yattat vedobhayam saha
Avidyayaa mrityum teertwaa vidyayaa’mritamashnute [9 – 11]
By vidyaa the reference is to knowledge and by avidyaa the reference is to action (karma). Those who follow only the path of karma end up in the darkness of ignorance (ajnaana). Those who follow only the path of knowledge ( jnaana) seem to end up in greater darkness.
The fruit of vidyaa (knowledge) is different and the fruit of avidyaa ( karma, action) is also different. The great souls who have realised this truth have explained and interpreted this to us.
One who knows vidya (knowledge) and avidyaa (action) simultaneously and understands that each complements the other, conquers mrityu ( that is, the lower nature that causes the downfall of atman) and, by vidya (knowledge) experiences his real nature of amritatwa (eternity, blissfulness).
आग्ने! नय सुपथा राये अस्मान्
विश्वानि देव वयुनानि विद्वान्
युयोध्यस्मज्जुहुराणमेनो
भूयिष्ठां ते नम उक्तिं विधेम
Agne ! naya supathaa raaye asmaan
Vishwaani deva vayunaani vidwaan
Yuyodhyasmajjuhuraanameno
Bhooyishthaam te nama uktim vidhema [18]
O Agni! Lead us on to prosperity along the auspicious path, knowing, god, all our deeds! Keep away from us deceitful sin! We shall offer unto thee words of obeisance again and again.
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते
Poornamadah poornamidam poornaat poornamudachyate
Poornasya Poornamaadaaya Poornamevaavashishyate
On Shantih Shantih Shantih (Shanti paathah)
That ( Brahman) is full; this ( World) is full. The full comes out of the full. Taking the full from the full, the full itself remains. Om, peace, peace, Peace.
ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत्
तेन त्यक्तेन भुंजीथा: मा गृधः कस्यस्विद्धनम्
Eeshaa vaasyamidam sarvam yatkincha jagatyaam jagat
Tena tyaktena Bhunjeethaa maa gridhah kasyaswiddhanam [1]
By the Lord is encompassed all this, whatsoever changing there is in this changing (World). Through the renunciation of this (world) mayest thou enjoy; covet not anyone’s riches.
यस्तुसर्वाणि भूतानि आत्मन्येवानुपश्यति
सर्वभूतेषु चात्मानं ततो न विजुगुप्सते
Yastu sarvaani bhootani aatmanyevaanupashyati
Sarvabhooteshu chaatmaanam tato na vijugupsate [6]
One who perceives all beings in the Self and the Self in all beings will not despise or hate because he sees the same atmatattwa in all beings.
अन्धं तमः प्रविशन्ति ते येऽविद्यामुपासते
ततो भूय इव ते तमो य उ विद्यायां रताः
अन्यदेवाहुर्विद्याया अन्यदाहुरविद्यया
इति शुश्रुम धीराणां ये नस्तद्व्याचचक्षिरे
विद्याम् चाऽविद्यां च यत्तत्वेदोभयं सह
अविद्यया मृत्युं तीर्त्वा विद्ययाऽमृतमश्नुते
Andham tamah pravishanti ye’vidyaamupaasate
Tato bhooya iva te tamo ya u vidyaayaam rataah
Anyadevaahurvidyaayaa anyadaahuravidyayaa
Iti shushruma dheeraanaam ye nastadvyaachachakshire
Vidyaam chaa’vidyaam cha yattat vedobhayam saha
Avidyayaa mrityum teertwaa vidyayaa’mritamashnute [9 – 11]
By vidyaa the reference is to knowledge and by avidyaa the reference is to action (karma). Those who follow only the path of karma end up in the darkness of ignorance (ajnaana). Those who follow only the path of knowledge ( jnaana) seem to end up in greater darkness.
The fruit of vidyaa (knowledge) is different and the fruit of avidyaa ( karma, action) is also different. The great souls who have realised this truth have explained and interpreted this to us.
One who knows vidya (knowledge) and avidyaa (action) simultaneously and understands that each complements the other, conquers mrityu ( that is, the lower nature that causes the downfall of atman) and, by vidya (knowledge) experiences his real nature of amritatwa (eternity, blissfulness).
आग्ने! नय सुपथा राये अस्मान्
विश्वानि देव वयुनानि विद्वान्
युयोध्यस्मज्जुहुराणमेनो
भूयिष्ठां ते नम उक्तिं विधेम
Agne ! naya supathaa raaye asmaan
Vishwaani deva vayunaani vidwaan
Yuyodhyasmajjuhuraanameno
Bhooyishthaam te nama uktim vidhema [18]
O Agni! Lead us on to prosperity along the auspicious path, knowing, god, all our deeds! Keep away from us deceitful sin! We shall offer unto thee words of obeisance again and again.