Upanishads : "The cream of Vedas"

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } Discussion--7. " Summation ".... Here  in  the  Sruti,  the  great  Rishi-s,  when  they  talk  of  the " State  of  Desirelessness," - - mean  that state  of  full  and  conscious "AWARENESS," in  which  the  individual  has  no  more  any  regrets  at  not  having  things  which  he  should  desire  for  because,  with  knowledge,  all  ignorance  ends  and  also  because - -   "where  there  is  no  ignorance,  there  desires  cannot  erupt." In  short,  according  to  the  textures  of  our  desires,  we  think,  and  as  we  think,  we  are  born  into  various  situations  identifying  ourselves  with  various  forms  ---- now  born  and  now  dying  and  reborn  again. The  Seer    who  has  rediscovered  himself  to  be  no  more  the  body-mind-intellect  entity  leaves  off  all  desi

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } Discussion--6. "reach  a  greater  state  of  perfection" Thus,  if  the  ancient  Bharatiya  philosophers glorified  the "State  of  desirelessness"   as  the  end-all  and  be-all  of  life  it  was  because  they  knew  a  technique  of  making  us  reach  " a  greater  state  of  perfection,"   from     where,  when  ewe  look  down,  the  flimsy  toys  of  life  would  all  look  ridiculous,  stupid  and  childish. How  far  they  were  wise  is  clearly  noticeable  and  fully  realizable  to  any  one,  who  can  read  the  signs  of  the  times  in  the  passing  events  of  modern  history  ---  "except,  perhaps,  the  uneducated  India  atheists." "In  the  perfect  knowledge  that  we  have  already  with  us  all  the  things  that  we  desire  for,   to  be  desireless  is  certainly

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } Discussion-5. "disappointed fox  and  a  Nero  rejecting "- "grapes  are  sour  and  grapes  not  really  perfect"!!! There  is  a  lot  of  difference  between  the  disappointed  fox  proverbially  crying  "the  grapes  are  sour,"  and  a  Nero  rejecting  his  golden  plate  of  grapes  declaring  it  to  be  "not  really  perfect"!! Desirelessness  and  the  state  of  mental  poise  gained  therein  by  the  Master  are  because  of  his  realisation  of  the  Self  and  the  state  of  Absolute  Bliss. After  a  complete  dinner  and  plenty  of  dessert,  a  fully  satisfied  glutton  will  certainly  cry  "NO" to  any  loving  offer  of  yet  another  slice  of  toast  and  butter  as  far  as  he  is  concerned; for  the  time  being  at  least,  he  is  desireless  in  the  kingdom

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } Discussion-4. "Vairagyam"... The  modern  atheists,  the  secularists,  the  materialists  etc.,  have  often  come  to  discuss  with  us,  with  us,  with  a  seeming  dignity  of  wisdom   and  a  boastful  intelligence,  that  it  is  the  glorification  of     "desirelessness"       in  our  scriptures  that  has  wrought  material  havoc  to  the  quick  prosperity  in  this  country. "Strange  are  the  arguments  that  the  wolf  could  give  it  is  impatient  to  make  a  meal  of  the  lamb!"     To  these  comrades,   "VAIRAGYAM  OR  DESIRELESSNESS"     is  that  negative  state  of  mental  coma,  into  which  a  person  falls  when  poisonous  fumes  rise  in  the  bosom  as  his/her  disappointed  desires  purify  there!! It  is  so,  the  great  Rishi-s  of  the  ancient  Bha

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } Discussion-3. "paryapta  kami"... Self-realisation  is  the  ending  of  every  trace  of  ignorance  in  us. ***In  the  vital  moment  of  experiencing  the  Self-wood,  {the  God-man  or woman }, drops  for  ever  his/her  unawareness  of  his/her  own  All-perfect  Nature  and,  he or she  cannot  have  thereafter  any  more  desires  in  him  or  her.*** In  the  words  of  the  Sruti,  he  or  she  becomes  thereafter  a "PARYAPTA  KAMI"  : - - it  is  indeed  very  difficult  to  find  an  equivalent  in  English,  for  this   "Sanskrit  term"  without  hampering  the  vitality  and  force  of  it. NEXT : Discussion-4. "Vairagyam"... To be continued  .. NOTE : TRUTH OF THIS MANTRAM ***At  present the religious terrorism  in  the  Islamic  regions / countries,  is  because  of  ignorance

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } Discussion-2. "LOKA" Field  of  activities  or  a  field  of  experiencing ... We  have  already  discussed  the  genesis  of  action  wherein  we  found  that  the  ignorance  of  our  real  nature  which  is  all-perfect and  all-full,  generates  in  us  vague  and  fantastic  desires  and  makes  us  feel  that  it  is  but  a  mad  attempt  on  our  part  to  come  to  our  own  real  nature. We  also  found  that  desires  disturb  a  hornets  nest  of  singing  thoughts,  and  that  the  thoughts,  expressing  themselves  in  the  outer  world  of  sense  objects,  are  the  actions  of  the  individual. The  total  field  of  actions,  thus  created  by  the  multiple  individual  ego,  creates  what  we  generally  term  "world."  In  Samskrtam   "loka"    means  a  field  of  activities  or  a

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } Discussion-1. "As  you  think,  so  you  become" Herein  we  have  a  clear  statement  explaining  the  technique  and  the  law  behind  human   rebirth. ***It  is  an  uncontradicted  law  of  life,  accepted  by  all  the  schools  of  philosophers  in  Bharatham,  that  "As  you  think,  so  you  become."*** ***Thought  is  the  expression  of  the  creative  urge  in  us  and  the  creation  depends  entirely  upon  the  quality  and  mode  of  desires  in  us.***   *** Dear members,  ten thousand  years  old ancient  declaration of our Risi-s  of  our  Bharatham,  true even now.  If  you  are  awakened  and  conscious  of  our  surroundings, our  country,   our  world  we  have  plenty  of  examples   to  prove  this  mantram  is  Truth  today.***  "Look how  people  become  thief, murderer,  rapist,  stupid

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-2.{ "Cessation  of  cycle  of  re-birth  through  desireless-ness." } "Kaman  yah  kamayate  manya-manah sa  kamabhir-jayate  tatra  tatra, paryapta-kamasya  krt-atmanas-tu ihaiva  sarve  pravi-liyanti  kamah." kaman  =  objects  of  desires; yah  =  he  who; kamayate  =  desires  ( wants ); manya-manah  =  brooding  over; sah  =  he; kamabhih  =  by  those  desires ( i.e,  for  their  satisfaction ); jayate  =  born; tatra  tatra  =  here  and  there; paryapta-kamasya  =  whose  longings  have  found  consummation  ( in  the  Atma ); krt-atmanah  =  who  have  realised  Self; tu  =  but; iha  =  here; eva  =  even; sarve  =  all; praviliyanti  =  vanishes; kamah  =  all  desires. "Whoever  longs  for  objects  of  desire,  brooding  over  them,  they  are  born  here  and  there  for  the  fulfilment  of  those  desires." "But  in  the  case  of  a  

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-1.{Desireless  men  get  liberated  by  worshipping  "A Knower  of  Brahmam" } Discussion-5. "In  the  Sun  there  is  no  Darkness" ...."In  pure  Wisdom  there  cannot  be  any  trace  of  Ignorance " The  Brahmam  here  mentioned  is  the   "Conditioned  Brahmam"   and  not  the   "Unconditioned  Supreme  Reality"    ---  here  mention  is  made  of  Brahmam  which  is  the  material  cause  for  the  world  of  names  and  forms,  that  bang  upon  our  cognition  at  every  moment. In  short,  it  is  the  Brahmam  conditioned  in   "Avidya"     that  is  meant  here,  and  not  the  Pure  Knowledge-Absolute,  beyond  all  traces  of  both   "Vidya  and  Avidya." In  this  connection ,  it  is  profitable  to  note  that  Knowledge  or  Pure  Consciousness  is  the  light  that  illumines  within  us  both  the  ideas  of  ignorance  as  well  as  

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-1.{Desireless  men  get  liberated  by  worshipping  "A Knower  of  Brahmam" } **Discussion-4. "Guru -Seva" ....*** This  is  not  altogether  inexcusable. In  ordinary  conversations,  we  often  name  the  goal  for  the  very  means. If  a  man  in  the  town  is  asked,  " where  are  you  going,"   he  would  certainly  answer,  "to  the  office  am  I  bound," and  yet,  after  another  ten  minutes  we  may  meet  him  round  the  corner  waiting  at  a  bus-stop. Herein,  we  do  not  generally  call  that  man  a  liar  because  he  did  not  tell  us  that  he  was  going  to  the  bus-stop!! Similarly,  the  service  of  the  Master  is  explained  here  by  the  Sruti  as  directly  responsible  for  the  Supreme  Realisation. ***In  fact  Vedanta-sastram  declares  it  in  the  most  unequivocal  terms  that  "GURU-SEVA"     makes  the  aspirant  only  

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-1.{Desireless  men  get  liberated  by  worshipping  "A Knower  of  Brahmam" } Discussion-3. "A  state  of  existence  beyond  tumultuous  disturbances"  ... In  this,  there  is  certainly  a  palpable  contradiction  with  the  accredited  and  noted  declarations  of  the  Hindu  ( Bhartiya  )  scriptures. ***"The  Upanishad-s  are  never  tired  of  repeating  that  without  the  knowledge  gained  through  the  discovery  of  the  Self,  the  whirl  of  life  and  death  will  not  end,  and  yet,  here  it  seemingly  says,  in  its  literal  meaning,  that  the  wise  and  discriminating  intellects  by  serving  such  perfect  Masters  of  realisation,  without  any  worldly  desires  in  their  minds,  would  gain  thereby  a  state  of  existence  beyond  the  tumultuous  disturbance  of  birth, growth, disease,  decay  and  DEATH!"*** NEXT : **Discussion-4. "Guru -Seva" .

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-1.{Desireless  men  get  liberated  by  worshipping  "A Knower  of  Brahmam" }  Discussion-2. "Antah-karana-suddhi" ... Here,  the  scripture   answers  it  in  the  most  clear  terms  that  such  an  aspirant  thereby  gains  the  sacred  spiritual  wealth  called   "the   purified  inner  equipments."   Without   "ANTAH-KARANA-SUDDHI"   {  "the   purified  inner  equipments."   } neither  a  correct  grasping  of  the  pregnant  imports  of  the  scriptures,  nor  a  graceful  flight  into  the  higher  planes  of  meditation  will  be  possible. Thus,  here  the  mantram  says  that  by  serving  a  Master  faithfully,  for  a  period  of  time,  the  individual  would  thereby  reach  the   "State  of   Perfection"    which  is   "IMMORTAL  and  ETERNAL." NEXT : Discussion-3. "A  state  of  existence  beyond  tumultuous  disturbances"

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-1.{Desireless  men  get  liberated  by  worshipping  "A Knower  of  Brahmam" } Discussion-1. "Benefits  accrued  by  service  to  a  great  men  of  realisation" In  this  mantram,  as  contrasted  with  the  last  one,  as  we  have  a  description  of  the  benefits  accrued  by  service  to  a  great  man  of  realisation "BY  A  PERSON  WHO  IS  HIMSELF  WITHOUT  ANY  MATERIAL  DESIRES." Earlier,  in  the  previous  section,  mother  Sruti  promised  that  all  those  who  worship  a  revered  Master  of  perfect  Self-realisation  can,  in  His  grace,  come  to  gain  for  themselves  all  material  desires. Naturally,  a  doubt  would  arise  in  the  minds  of  true  seekers,  who  entertain  no  desires  for  the  flimsy  finite  world  of  sense-objects,  as  to  what  would  be  the  benefit  if  a  great  Master  be  served  faithfully  and  worshipped  devotedly,  for  a  l

MUNDAKOPANISHAD CHAPTER-3. SECTION-2. MANTRAM-1. { Desireless  men  get  liberated  by  worshipping  "A Knower  of  Brahmam" } "Sa   vedaitat    paramam   brahma   dhama yatra   visvam   nihitam   bhati   subhram, upasate  purusham   ye   hyakamah te   sukram-etad-ativartanti   dhirah." sah   =   he  ( the  man  of  Self-Realisation ); veda   =   knows; etat   =  this; paramam   =   the  Supreme; brahma   =   the   Brahmam; dhama   =   the  basis; yatra   =   on  which; visvam   =   the   world; nihitam   =   rests,  fixed; bhati   =   shines; subhram   =   pure,   radiant; upasate   =   serve,  worship; purusham   =   that  man  of  discrimination; ye   =   those   who; hi   =   verily; akamah   =   without  any  desire; te   =   they; sukram   =   the  seed  (  i.e,  the  human  birth ); etat   =   this; ati-vartanti   =   go  beyond; dhirah   =    the  wise  men,  men  of  discrimination. "The  m

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of  Brahmam } Discussion-6. "Crowds  of  devotees  crying  and  begging,  praising  and  fondling,  a  terrible  agony!!!!!!!!!!!!! Live  in  continuous  and  unbroken  God-remembrance  and  intelligent  detachment,  in  self-control  and  purity,  always  cheerful  and  happy,  regular  in  meditation  and  in  charity,  ever  playing  the  allotted  part  of  life,  but  never  taking  it  seriously  to  heart --- "THIS  IS  THE  SECRET  WAY  OF  SERVING  A  TRUE  MAN  OF  REALISATION."     "To  him,  flowers  are  a  criminal  waste,  pada-puja-s  painful  nuisance,  namaskara-s  a  burning  botheration,  and  crowds  of  devotees  crying  and  begging,  praising  and  fondering,  a  terrible  agony." Note :- The modern God-men  and  God-women  who  earn  Dollars  by  frequent  trips  of  USA  AND  OTHER  WESTERN  COUNTRIES  BY

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of  Brahmam } Discussion-5. "Intellectual  purification  and  spiritual  glory" *This  is  the  glorious  life  of  a   "Seer"   who  has  the  living  experience  of  the  intimate  identification  with  everything  and  everyone. **Therefore,  in  this   "Mantram"   the  sons  of  the  Ancient  Bharatham   ( Hindus ),   "are  not  recommended  to  go  about  helping  Jnani-s  to  build  Ashrama-s  or  to  submerge  them  in  the  puddles  of  almonds-and-milk!!!   ***"A  true  Master  craves  for  nothing  except   the  seeker's  mental   and  intellectual  purification  and  spiritual  glory!!!!"   ***** {  The present  day  God-men  and  God-women,  must  study  this  mantram,  as  these  people  exploit  the  devotees  mental  weakness,  and  play  with  their  emotions,  many devotees  just  fall  in

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of  Brahmam } Discussion-4. "One  in  All" and  the  the  "All  in  One"    The  Supreme  Perfection  in  personality  is  reached  only  by  a  full-grown  Jnani. And  hence  the  Sruti  advises  that  those  who  are  desirous  of  worldly  gains  and  material  successes  should  revere  and  respect,  adore  and  worship,  a  seer  of  Knowledge. With  the  blessings  of  a  Jnani  nothing  is  impossible  for  us  to  achieve  in  this  world  or  in  any  other. But  it  is  also  equally  a  fact  that,  if  there  be  anything  that  Jnani  knows  not,  it  is  only  the art  of  blessing  one  to  the  exclusion  of  others!! In  fact,  a  Master's  life  is  only  to  live  the  blessedness  of  the   "one  in  all"   and  the "All  in  One,"   ever  blessing  all,  ever  loving  all!!! NEXT : Dis

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of  Brahmam } Discussion-3. "Isvara  Krpa,"  and  "Atma  Sakti" ... Sadhana  or  spiritual  training,  develops  in  the  sadhakan  a  mental  capacity  to  think  or  to  wish,  to  feel  or  to  determine,  to  reject  or  to  desire,  one  solitary  idea,  to  the  total  and  complete  exclusion  of  all  other  dissimilar  or  even  complementary  thoughts. Thus  a  man  who  was  ordinarily  ineffectual  and  helpless,  comes  to  rise  above  the  circumstances  of  his  life  and  even  rule  over  them  when  he  develops  in  yoga. The   "devotees"  would  call  this  ( mental  capacity  )  as  " Isvara  Krpa,"    while  the   "Vedantin-s"   would  call  it  as  "Atma-Sakti,"     and  the   "Yogin-s"    would  name  it  as  a  glory  of  the  "Kundalini."  In  fact,

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of  Brahmam } Discussion-2. "act  and  to  achieve" If,  with  a  single-pointed  devotion  we  could  harness  our  entire  mental  capacity  and  wish  for  or  will  for  a  thing  to  happen,  it  must  necessarily  come  to  pass  immediately  ---  this  is  a  certain  law  in  life. But,  unfortunately,  none  of  us  has  a  fully-integrated  mind  which  can  exclusively  wish  for  one  thing  powerfully  enough. Before  we  wish  for  a  thing,  a  hundred  other  desires  and  contrary  thoughts  crowd  the  mind  and  loot  away  its  powers. Thus,  in  a  welter  of  self-cancelling  thoughts,  we  remain,  the  important  worms  that  we  are,  without  a  strong  will  or  power  of  suggestion  or  capacity  to  plan,  to  act  and  to  achieve. Here,  in  the  'Sruti,'  we  have  the  secret  initiating  us  into  an  

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of  Brahmam } Discussion-1. " Mind  is  the  man".. Here  in  this  mantram,  is  the  great  secret  of  success,  discussed  for  everyone  who  chooses  to  make  use  of  it  in  all  his  activities. Probably,  this  was  exactly  the  secret  behind  the  unforgettable  success  the  ancient  Bharatham  had  in  all  fields  of  activity,  including  the  material. "Mind  is  the  man" is  a  truth  accepted  by  western  psychology  also,  and  yet  its  obvious  corollary  has  been  missed  by  them. The  "Hindu  seers   ( ancient  Rishi-s )"  not  only  declared,  " As  the  mind,  so  the  man,"   but  also  lived  up  to  this  philosophy  and  discovered  in  it  an  answer  to  all  our  deficiencies   and  incapacities. Here  in  the  'Sruti,'  we  have  their  final  declaration  based  upon

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of  Brahmam } "Yam  yam  lokam  manasa  samvibhati visuddha-sattvah   kamayate   yamsca   kaman, tam  tam  lokam  jayate  tamsca   kaman tasmad-atmajnanam  hy-arcayed   bhuti-kamah." yam  yam  =  whichever; lokam  =  worlds; manasa   =   by  the  mind; samvibhati  =  desires,  concentrates; visuddha-sattvah   =   man  of  purified  nature; kamayate  =   desires  to  have; tam  tam  =  those; lokam  =  worlds; jayate  =  wins,  obtains; tan  =  those; ca  =  and; kaman  =  desires; tasmat  =  therefore; atma-jnanam   =  man  of  Self-realisation; hi  =  verily; arcayet  =  should  honour; bhuti-kamah  =  who  is  desirous  of  prosperity. "Whatever  sphere  the  man  of  purified  nature  desires,  whatever  objects  he  fixes  his  heart  upon,  he  obtains  those  worlds  and  those  objects." "

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-9. { Realisation  of  Self  in  human  body  through  purification  of  mind } Discussion-3. "the  Self  emerges  to  assert  and  shine  itself" Ordinarily,  though  we  are  intelligent,  our  entire  attention  is  always  employed  with  the  sense - organs    and  their  respective  objects. When  that  intellect  is  purified,  i.e,  when  withdrawn  from  its  playful  preoccupation  with  the  toy-world,  outside  ad  within,  ---  the  Self  shines  forth  in  its  own  resplendency. That  which  makes  us  a  stranger  to  ourselves  is  our  own  drunken  preoccupation  with  our  false  identifications  and  our  wasteful  play  with  the  senses. "Once  we  withdraw  ourselves  from  them,  as  the  Sun  from  behind  the  clouds,  the  Self  emerges  to  assert  and  shines  itself" END. NEXT : MANTRAM-10. { A  desirer   of  prosperity  should  worship  the  Knower  of   Brahmam }

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-9. { Realisation  of  Self  in  human  body  through  purification  of  mind } Discussion-2. "Self  is  the  Light  of  the  Intellect" This  doubt  has  raised  itself  only  in  the  confused  understanding  of  an  half-educated  Upanishad-pandithan. This  mantram  becomes  perfectly  clear  when  we  understand  what  all  intellect  has  to  enquire  into  and  judge. When  once  the  pure  intellect  has  discriminated  the  finite  matter  envelopments,  identifying  with  which,  we  have  come  to  forget  our  real  nature  and  have  come  to  act  and  strive  as  though  we  are  the  seekers,  the  meditation,  with  the  intellect,  has  ended. Thus  when  the  Upanishad  says  here  that  the  instrument  of  realizing  the  Self  is  the  Light  of  Intellect,  we  only  mean  that  when  we  have  become  fully  aware  of  all  the  items   in  us  which   "WE  ARE  NOT,"   what  

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-9. { Realisation  of  Self  in  human  body  through  purification  of  mind } Discussion-1. "Cetas" -... The  instrument,  in  making  an  all-out  and  sincere  effort  at  the  rediscovery n of  the  Self,  is  declared  here  to  be  a  purified  intellect. "Cetas"  is  the  " Illuminating  Principle" in  the  intellect;  it  is  intelligence  in  the  intellect. Thus,  one  can  realize  the  "Atma" through a  process  of  knowing. Certainly,  this  is  to  be  very  carefully  understood  or  else  this  "Mantram" would  be  contradicting  the  earlier  mantram  ( Chapter-.3.  mantram-7. "Acintyam  rupam  -  -  note  the  explanation  in  the  discussions ),  where  the  Supreme  Reality  has  already  been  discussed  as  "inconceivable  and  unmovable." Aspirants  of  all  classes  have  been  raising  this  question  from  the  beginning  of  tim

MUNDAKOPANISHAD CHAPTER-3. SECTION-1. MANTRAM-9. { Realisation  of  Self  in  human  body  through  purification  of  mind } "Eso-nuratma   cetasa   veditavyo yasmin   pranah   pancadha   sam-vivesa, pranais-cittam   sarvam-otam   prajanam yasmin   visuddhe   vibhavaty-esa   atma." esah   =   this; anuh   =   subtle; atma   =   jivatma; cetasa   =   by  mind  ( light  of  intellect i.e,  the  intuitive  faculty ); veditavyah   =   should  be  kown  ( realised ); yasmin   =   in  which  ( body ); pranah   =   the  breath  ( life  force ); pancadha   =   five-fold; sam-vivesa   =   has  entered  ( is  pervading ); pranaih   =   by  prana-s  (  the  senss ); cittam   =   mind; sarvam   =   all; otam   =   is  inter-woven; prajanam   =  to  the  men; yasmin   =   which; visuddhe   =   when  purified; vibhavati   =   shines; esah   =   this; atma   =   jivatma  ( Parmatma  itself ). " By  means  of  the  Light  of  th