Purnamadah Purnamidam - Wholeness, Fullness, One.

topic posted Tue, August 2, 2005 - 2:56 AM by  Karl
This mantra is at the core of vedantic teachings and the teachings on purusa and atman in the Yoga Sutras of Patanjali. I posted details in the events about an evening where we can get together to talk about this mantra, and color understanding with song. There is a link to a FREE download of the mantra on my website.

Here are some thoughts:

On Wholeness
'Purnam, Brahman and Satyam'
Wholeness, Beingness and Truth.

Sunday August 21
One Taste Urban Retreat Center
1074 Folsom Street at 7th
6:00 - 8:00 pm,

We will be discussing the mantra:

"om purnamadah purnamidam purnat purnamudacyate purnasya purnamadaya purnameva vashisyate
Om shantih shantih shantih"

This mantra is said to be so central that should it be all that survives, all the logical systems, all the vedic philosophies would reinvent themselves from this mantra.

and more about the Kirtan at

I would love to talk to any who are studying this mantra, or engaged in using it in practice. I am working mostly from my time with Swami Dayananda and his written and recorded materials.

At the Kirtan/Satsang on Aug 21 we will discuss this Vedic mantra on the nature of Wholeness. We will explore the meaning of this essential verse and practice the three tone chanting in the traditional vedic way. We will practice repetitive chanting as meditation, chanting the mantra for more than 21 minutes, a critical threshold that changes brain wave activity, hormones, healing - in a word dhyana, or meditation. Discuss the knowledge, Experience the practice.

Through dialogue and song,
devotion springs from understanding.

"We are all connected." " You are the Whole."
"We are all One."
We hear these things in many teachings, and such language intrigues the mind and entices the heart and soul - but how to make this an understanding and an experience? If our perception and experience is that we are unique individuals, then what does this "Oneness" mean for our daily emotional life? How to understand the paradox of perceiving a world or parts, limited by space and time and yet knowing all is One.

How does this understanding influence contentment 'santosa'? What is the role of devotion 'bhakti' in understanding and vice versa? How does understanding touch on our desires, and actions?

Through teachings from the Yoga Sutras of Patanjali and the Baghavad-Gita we will explore the topic, unveil understanding and sing to bridge the understanding with experience and feeling. Heart and Mind in balance.

This Verse is a powerful ecological ethic, at the core of a worldview manifesting ecological understanding and provides clarity of thought at the root of actions.

Ecology is an understanding that comes in a most comprehensive way in this verse. That you can take or add to Wholeness or Fullness and Fullness remains is what compost is all about, what forest floors manifest. It is at the core of understanding the need to recycle. This understanding however has not been ad readily applied to our social relationships and economic models.

I will be exploring Ecology and Human Actions, Activism at the upcoming Green Yoga Conference in September. ( There we will look at teachings from the Bhagavad- Gita in relation to karma and ecology, action, values, compassion and practice.

Sunday August 21
One Taste Urban Retreat Center
1074 Folsom Street at 7th
6:00 - 8:00 pm, $10
Dialogue, Song, & Celebration
On Wholeness
'Purnam, Brahman and Satyam'
Wholeness, Beingness and Truth.
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SF Bay Area
  • Śrī Īśopaniṣad Invocation

    oḿ pūrṇam adaḥ pūrṇam idaḿ

    pūrṇāt pūrṇam udacyate

    pūrṇasya pūrṇam ādāya

    pūrṇam evāvaśiṣyate


    oḿ — the Complete Whole; pūrṇam — perfectly complete; adaḥ — that; pūrṇam — perfectly complete; idam — this phenomenal world; pūrṇāt — from the all-perfect; pūrṇam — complete unit; udacyate — is produced; pūrṇasya — of the Complete Whole; pūrṇam — completely, all; ādāya — having been taken away; pūrṇam — the complete balance; eva — even; avaśiṣyate — is remaining.


    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.


    The Complete Whole, or the Supreme Absolute Truth, is the complete Personality of Godhead. Realization of impersonal Brahman or of Paramātmā, the Supersoul, is incomplete realization of the Absolute Complete. The Supreme Personality of Godhead is sac-cid-ānanda-vigraha [Bs. 5.1]. Realization of impersonal Brahman is realization of His sat feature, or His aspect of eternity, and Paramātmā realization is realization of His sat and cit features, His aspects of eternity and knowledge. But realization of the Personality of Godhead is realization of all the transcendental features — sat, cit and ānanda, bliss. When one realizes the Supreme Person, he realizes these aspects of the Absolute Truth in their completeness. Vigraha means "form." Thus the Complete Whole is not formless. If He were formless, or if He were less than His creation in any other way, He could not be complete. The Complete Whole must contain everything both within and beyond our experience; otherwise He cannot be complete.

    The Complete Whole, the Personality of Godhead, has immense potencies, all of which are as complete as He is. Thus this phenomenal world is also complete in itself. The twenty-four elements of which this material universe is a temporary manifestation are arranged to produce everything necessary for the maintenance and subsistence of this universe. No other unit in the universe need make an extraneous effort to try to maintain the universe. The universe functions on its own time scale, which is fixed by the energy of the Complete Whole, and when that schedule is completed, this temporary manifestation will be annihilated by the complete arrangement of the Complete Whole.

    All facilities are given to the small complete units (namely the living beings) to enable them to realize the Complete Whole. All forms of incompleteness are experienced due to incomplete knowledge of the Complete Whole. The human form of life is a complete manifestation of the consciousness of the living being, and it is obtained after evolving through 8,400,000 species of life in the cycle of birth and death. If in this human life of full consciousness the living entity does not realize his completeness in relation to the Complete Whole, he loses the chance to realize his completeness and is again put into the evolutionary cycle by the law of material nature.

    Because we do not know that there is a complete arrangement in nature for our maintenance, we make efforts to utilize the resources of nature to create a so-called complete life of sense enjoyment. Because the living entity cannot enjoy the life of the senses without being dovetailed with the Complete Whole, the misleading life of sense enjoyment is illusion. The hand of a body is a complete unit only as long as it is attached to the complete body. When the hand is severed from the body, it may appear like a hand, but it actually has none of the potencies of a hand. Similarly, living beings are part and parcel of the Complete Whole, and if they are severed from the Complete Whole, the illusory representation of completeness cannot fully satisfy them.

    The completeness of human life can be realized only when one engages in the service of the Complete Whole. All services in this world — whether social, political, communal, international or even interplanetary — will remain incomplete until they are dovetailed with the Complete Whole. When everything is dovetailed with the Complete Whole, the attached parts and parcels also become complete in themselves.