When a perfect child is born of a perfect mother, the mother is still perfect and complete.
Similarly when a perfect world emerges from a perfect being, or a complete world is taken from a complete being, the original being is still perfect and complete.
We normally think that when you take something out of something else there is less of the original stuff to go around. However when you look at the infinity concept in mathematics you can see that subtracting infinity from infinity leaves infinity.
From perfection – only perfection can arise.
‘This’ is all that we see. ‘That’ is the Brahman, the great, the divine, the perfect.
All ‘this’ came from ‘that’.
That means that all that we see is also perfect. It is also complete.
If you look at the world around you and look at it as imperfect and incomplete – you will not have inner peace or santhi.
Without inner peace you cannot think, contemplate or meditate and understand the truth.
So first let us accept that the world around us is pURNa since it comes from that perfect complete divine Brahman. And perfection can only give rise to perfection.
Every Upanishad begins with an invocation for inner peace. We do not wish to be disturbed by causes internal, external or divine.
The inner peace invocation (s’Anti mantram) at the beginning of the Isa Upanishad (Is’A vAsya upaniSad) says :
AUM pUrNamadah pUrNamidam pUrNat pUrNamudacyatE
pUrNasya pUrNamAdAya pUrNamEvAvas’iSyatE.
AUM s’Antih, s’Antih, s’Antih.
Aum – is the divine sound and represents the brahman.
purnam adah – that is complete
purnam idam - this is complete
purnat purnamudachyate – completeness arises from completeness
purnasya purnamadaya – having taken completeness from completeness
purnameva avasishyate – only completeness remains.
AUM, this is complete and that is complete. From completeness, completeness arises.
Having taken the completeness of completeness, only completeness remains.
satyA s’Arada kandula