A similar interpretation for the Shāntī Pāth is given in ‘Kalātattvakośa’[13] :-

Here the word pūrna refers in symbolic terms to the Supreme Reality which, remaining ever immersed in its integral nature, is always self resting. Gopinath Kaviraj has shed light on the sublime philosophical meaning underlying this verse which maybe summarized as follows. This verse attempts to bring out the nature of the Supreme Brahman in terms of the integral Whole which, as such, is beyond finite mind’s comprehension. It is always Full-in-Itself, the one without a second, and therefore suffer from any want or deficiency. It exists everywhere and at all times as the ‘one Whole’, the integral Reality. Being the sole Reality, it is the locus of both creation and dissolution of the world which is going on from time immemorial in the form of the play of its innate power, without affecting in the least its essential integral Nature. Looking from the mundane level, it has two aspects – the aspect which is capable of being apprehended by the mind denoted by the term idam, and the aspect which is beyond the reach of the mind that is indicated by the word adah . But, as a matter of fact, there is no difference whatsoever between these two aspects, because what once appears as within the reach of the senses due to the expansion of one’s capacity may well go out of one’s grasp when the powers of senses contract. It is beyond mutation or evolution. It is formless yet with form, attribute-less yet with all attributes, far yet near, all-pervasive yet transcendent. All contradictions lose their identity in it. All that emerges from It is also of the nature of all-inclusive Fullness. It may be likened to zero which symbolizes the infinity in the domain of mathematics. Any addition or subtraction does not make any change in it. It ever remains the immutable infinity. Thus the Supreme Reality is integral Fullness which is a corollary of its self-resting nature as the Absolute.