Flux lines flow in a field from points of higher potential to points of lower potential. Ultimately all flux lines have to converge into a great emptiness. This divine emptiness is the sustainer of life. It is the power house that empowers all beings to be agents of happenings. It is the source of all manifestations of life.
Parachikhani vyatrunat svayambhoo tasmat parang pashyati nantaratman
Kashchidheerah pratyagatmanaaikshad avruttachakshuramrutatvamichchan
A feeling of emptiness provides the thirst for absorption. The sense organs are thus essentially the hollow feelings that makes one crave for the corresponding sensations from the external world. In the primordial being the differentiation of the sense organs had not taken place. It had a simple desire to imbibe the universe external to it through the hollowness of its sensibility. This sensibility branched as the different sense organs, which could now deal with the names and forms that constitute the universe. When it turned its attention to the categorical knowledge pertaining to the manifested universe it lost its connection with the inner essence of the manifested universe. By focusing on the empirical details it identified with the limitations of the external world and forgot that it is a spirit with infinite potential.
Tremendous courage is needed to withdraw from worldliness because the sense organs start crying out when one attempts to do this. The sense organs want to keep a person anchored in the projection of its self in the manifested universe. Occasionally some persons gain insights about the true nature of the manifested self. They recognize the contextual, and thus unreal, nature of the perceived world and wish to go beyond this world. They wish to taste the nectar of immortality and direct the hollowness within themselves to imbibe the inner spirit, turning it away from the external world.
Paracha kamananuyanti balaste mrutyor yanti vitatasya pasham
Atha dheera amrutatvam viditva dhruvamdhruveshviha na prarthayante
Immature persons pursue the desires associated with the external world. When the sensibilities are directed outwards the objects of desire lie outside in the external world. These worldly objects are conditional. They have only a fleeting existence as dictated by the passage of time. So persons who develop a craving for these objects also become subjects of the operations of time. They get entangled in the rope spread out by death. They are unable to appreciate the concept of immortality. On the other hand intelligent persons who choose to live by the dictates of their intellect understand the true purport of immortality. They understand that immortality is to be sought by transcending the time domain, and not by prolonging the life here. They recognize that the objects of the external world owe their existence to their context and that they are not permanent. They realize that hankering for these trinkets will take one away from the pursuit of immortality. They do not crave for the external objects.
Yena roopam rasam gandham shbdam sparsham cha maithunam
Ete naiva vijananti kimatra parishishyate etadvai tat
What happens when one withdraws from the objects of the external world? What is the object to which one turns to when he withdraws from the objects of the external world?
The objects of the external world are known through sense organs and mind. They are perceived by seeing their form, tasting their taste, smelling their smell, hearing the sounds produced by them, touching them and by the experiencing the happiness during the attainment of the objects of desire. There is something that stands apart and makes the sense organs and mind perform their functions. That something can not be known by sense organs and mind. That transcendental knower is independent of the external phenomena. It exists even when the external phenomena cease to exist. It is this inner spirit to which one turns when he withdraws his sense organs and mind from the external world.
Svapnantam jagaritantamcha ubhou yenanupashyati
Mhantam vibhumatmanam matva dheero na shochati
This inner spirit is a witness who can see beyond dreams as well as experiences in the wakeful state. It manifests everywhere. It is its own master. By identifying with this inner spirit the intelligent people transcends all sorrows.
A worldly being sees his dreams in the state of dreams and by pursuing these dreams create his experiences in the wakeful state. The inner spirit is not confined to any of these states. It is the witness that oversees all states. Those who obey the dictates of the intellect identify with the inner spirit, and through this identification transcend all traumas associated with dissatisfaction. They remain perfectly satisfied without depending on anything outside them.
Ya imam madhvadam veda atmanam jeevamantikat
Eshanam bhootabhavyasya na tato vijugupsate etadvai tat
Know this inner spirit as the enjoyer of the nectar of immortal bliss. When one identifies with the inner spirit he aligns his manifestations in this universe with this realization. By acting as the agent of the inner spirit he attains control over the time domain. He becomes master of all that has happened and all that is going to happen. He cannot now remain alienated from the inner spirit. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yah poorvam tapasojatam adbhya poorvamajayata
Guham pravishyatishthantam yobhootebhi vyapashyata etadvai tat
This inner spirit is the primordial principle that gets revealed through absolute withdrawal from worldly concerns. It is beyond the prime agitations of tapas that spawn all worldly things. It is beyond the domain of sensibilities. When the heart is purged of the caprices of sense organs and mind the inner spirit enters it and dwells there. This inner spirit experiences the elements of being. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yah pranena sambhavati aditir devatamayi
Gham pravishya tishthantim ya bhootebhir vyajayata etadvai tat
Life forces are activated by the pursuit of ideals. Aditi, the mother of all ideals, is the principle of non-duality. The inner spirit manifests as Aditi. When all dualities are transcended the inner spirit enters the emptiness within and dwells in it. This inner spirit manifests as the elements of being. It is to this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Aranyor nihito jataveda garbha iva subhruto garbhinibhih
Dive dive eedyo jagruvadbhir havishmadbhir manushyebhiragnih etadvai tat
The inner spirit is the pristine fire that is born of pure awareness. It remains dormant in the arani, the female principles in the manifested universe. This fire is held by beings as closely as an embryo in the womb being held by a pregnant woman. People who diligently accumulate the resources for sacrifices through brahmacharya keep worshipping this primordial passion day after day in their state of alertness. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.
Yatashchodeti suryo astam yatra cha gachchati
Tam devah sarve/rpitastadu natyeti kashchana etadvai tat
The sun is the source of life forces. The inner spirit is the horizon from which the sun dawns. It is also the horizon in which the sun sets. The plays of life forces emanate from the inner spirit. All the ideals that cause the stirrings of these life forces are dedicated to this inner spirit. There is no ideal that can transcend it. It is this inner spirit to which one turns to when he withdraws his sense organs and mind from the external world.