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पूर्णात् देशतः कालतो वस्तुतश्चापरिच्छिन्नात् परमात्मनः पूर्णमेव उद्धरन्ति जीवरूपेण ।यत् पूर्णात् पूर्णमुद्धृतं जीवात्मना अतः पूर्णात् उद्धृतत्वादेव इदमपि जीवस्वरूपं पूर्णमेव प्रचक्षते विद्वांसः ।तथा हरन्ति पूर्णात् जीवात्मनावस्थितात् पूर्णम् आत्मस्वरूपमात्रं देहेन्द्रियाद्यनुप्रविष्टं देहेन्द्रियादिभ्यो निष्कृष्य तत्साक्षिणं सर्वान्तरं देहद्वयादुद्धरन्तीत्यर्थः ।ततः उद्धृतेनैव मूलभूतेन पूर्णानन्देन अवशिष्यते तेनैव पूर्णानन्देन ब्रह्मणा संयुज्यते चित्सदानन्दाद्वितीयब्रह्मात्मना अवतिष्ठत इत्यर्थः ।‘पूर्णमेवावशिष्यते’ इति वा पाठः; यदा देहेन्द्रियादिभ्यो निष्कृष्य तत्साक्षिणं सर्वान्तरं देहद्वयादुद्धरन्ति, तदा पूर्णमेवावशिष्यत इत्यर्थः ।तथा च श्रुतिः—‘पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते’ इति ।अस्यायमर्थः—पूर्णम् अदः तच्छब्दवाच्यं जगत्कारणं ब्रह्म ।पूर्णमिदं त्वंशब्दनिर्दिष्टं प्रत्यगात्मस्वरूपम् ।अनयोस्तत्त्वंपदार्थयोः कथं पूर्णत्वमिति चेत्, तत्राह—पूर्णात् अनवच्छिन्नात् पूर्णमेवोदच्यते उद्रिच्यते जीवेश्वररूपेण यस्मात्, तस्मादनयोः पूर्णत्वमित्यर्थः ।पूर्णस्य तत्त्वमात्मनावस्थितस्य पूर्णं रूपमादाय तत्त्वंपदार्थशोधनं कृत्वा शोधितपदार्थः सन्नित्यर्थः ।पूर्णमेव ब्रह्म अवशिष्यते पूर्णमेव ब्रह्म
In plain words
From the infinite Supreme Self, untouched by any limitation of space, time, or object, sages extract the complete reality in the form of the individual soul. Because this living soul is drawn from that infinite source, the wise declare the true nature of the individual to be equally infinite. In the same way, the wise discriminate the pure Self-essence from the physical body and senses, withdrawing the witness—the innermost core—from the two bodies. Remaining thus in that root-nature of infinite bliss, one becomes united with that very bliss of Brahman, abiding eternally as the non-dual reality of existence, consciousness, and bliss. As the scripture declares: 'That is infinite, this is infinite; from infinity, infinity proceeds. Taking infinity from infinity, infinity alone remains.' The meaning is this: that unseen cause of the universe denoted by 'that' is infinite, and this inner Self denoted by 'this' is also infinite. If one asks how both can be infinite, the answer is given: because from the unconditioned infinite, both individual and cosmic forms arise. When one purifies the meaning of the terms 'that' and 'thou', discarding what is illusory, only the infinite Brahman remains.
Close to the Sanskrit
From the infinite Paramatman, unconditioned by space, time, or object, they extract the full itself in the form of the jiva. Since from the full the full has been extracted in the form of the jivasthana, hence the wise declare this very jiva-form also to be full. And thus they take the full from the full situated as the jiva, having extracted the Self-nature alone, entered into body and senses, having withdrawn it from body and senses, extracting it as its witness, most internal, from the two bodies. Therefore by that very extracted root-form of full bliss it remains, with that very full bliss Brahman it is united, it abides as the non-dual consciousness-existence-bliss Brahman-Self, is the meaning. Or the reading is 'The full alone remains'; when they extract it as its witness, most internal, from body and senses, from the two bodies, then the full alone remains, is the meaning. And thus the scripture: 'That is full, this is full; from the full the full arises. Taking the full of the full, the full alone remains.' This is its meaning: That full, denoted by the word 'that', is the cause of the world, Brahman. This full, indicated by the word 'this', is the nature of the inner Self. If it be asked how there is fullness in these two, in reply he says: Since from the unconditioned full the full arises in the form of jiva and ishvara, therefore there is fullness in these two, is the meaning. Taking the full form of the full existing as the Self, having done the purification of the meaning of the terms 'that' and 'tvam', being the purified meaning, only the full Brahman remains, only the full Brahman...