The Inner Spirit as the Source of Empowerment

The ultimate ideal is the realization of Brahman through the transcendence of all dualities. Power becomes true and beneficial only when it helps one to move towards the realization of this ideal by following the path of dharma. The power bestowed by the inner spirit is the purest as it aligns one for the transcendence of dualities.

Yadeveha tadamutra yadamutra tadanviha
Mrutyoh sa mrutyumapnoti ya iha naneva pashyati

Whatever exists in this world is a projection of the inner spirit in the plane of this world. So all the things that one sees around is actually a part of oneself. Also, whatever is there in the inner spirit is manifested in this world in some form or other. When the perception is deep and perfect one grasps the perfect correspondence between what is in this world and what is in the world that transcends this world. When this correspondence is known one is liberated from any form of finiteness. He transcends the duality that keeps asunder this world and the world that transcends this world. Till this happens for him this world and the world that transcends this world are separate and he sees a tremendous discontinuity between the two. For him every transition from one to the other is a traumatic experience. He keeps experiencing the trauma of death again and again.

Manasi vedamaptavyam neha nanasti kinchana
Mrutyoh sa mrutyum gachchati ya iha naneva pashyati

The traumas of change are experienced in the plane of mind. So the knowledge about the oneness of what is here and what is there in the world transcending this world is to be imbibed by the mind. When the mind feels this non-duality the pluralities vanish. As long as the feeling of plurality persists one is subject to the traumas of change. For him every transition is a traumatic experience. He keeps traveling from death to death.

Angushthamatrah purusho madhya atmani tishthati
Eashano bhootabhavyasya na tato vijugpsate etadvai tat

The inner spirit manifests as the spirit of virility, which is of the nature of a thumb. The other fingers on one’s hand can operate effectively only in conjunction with the thumb. The thumb is thus the agent of empowerment for the other fingers. Similarly the spirit of virility is the agent of empowerment. It is seated in the midst of one’s identity presiding over all that is past and all that is going to happen. It holds within it the memories of all that is past and contains within it the sprouts of all that is going to happen. When one identifies with this spirit of virility his identity expands to embrace everything around him. He sheds the desire to differentiate himself from others. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.

Angushthamatrah purusho jyotirivadhoomaka
Eashano bhootabhavyasya sa evadya sa ushsvah etadvai tat

The spirit of virility is of the nature of a thumb. It is the agent of empowerment. The manifestations in this world are wisps of smoke emanating from this spirit of virility. The spirit of virility remains as the fire hidden in the midst of a column of smoke. It is the cause of the manifestations that has already come into being, and contains within it the potential for the creation of all future manifestations. When one sees through the smoke and identifies with the fire that causes the smoke he becomes one with the spirit of eternity. He becomes the master of all that has happened and all that is going to happen. The inner spirit is imminent here today. It will also be there for ever. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.

Yathodakam durge vrushtam parvateshu vidhavati
Evam dharmam pruthak pashyamstanevan vidhavati

Sensibilities rain as water on the exalted heights of subtle essentiality that stand out as a solid mountain. They flow down the slopes of the mountain as different streams. These streams are the different paths of dharma. One who is not able to see the unity of the source of the streams runs after the different streams and is confused by their plurality.

Yathodakam shudhe shudham asiktam tadrugeva bhavati
Evam munervijananata atma bhavati goutamah

When pure water is poured into a clean vessel it remains as pure water. A sage who remains detached from worldliness is like a clean vessel. He is able to perceive the unity of the source of all dharmas. His self becomes the seat of effulgence with the potential to identify with infinite processes.