While remaining in this world it is difficult to conceive of a world that transcends this world. When one masters the art of transcendence he builds a bridge between this world and the other world. Then the cessation of his being in this world is of no consequence to him. With an identity that is not entrapped in this world he is freed from the limitations of this world.
Yatha/darshe tatha/tmani yatha svape tatha pitruloke
Yatha/psu pareevadadrushe chchayatapayoriva brahmaloke
The ideals truly owned by an entity are reflected in its identity. Its dreams are reflected in the resources it accumulates. Its subtle content is reflected in the moisture of its sensibilities. Like this the domain of the creative inner spirit consists of pairs of subtle sources and their perceptible reflections.
Indriyanam pruthak bhavam udayastamayouchayat
Pruthagutpadyamananam matva dheero na shochati
Sorrows are associated with the deprivations sensed by sense organs. The distinct existence of sense organs and the time bound experiences we gather through them are all products of the inner spirit. By identifying with the sense organs one makes himself vulnerable to sorrows. One who follows the dictates of his intellect identifies with the inner spirit and is not a slave of his sense organs. He is not affected by sorrows.
Indriyebha param mano manasah satvamuttamam
Satva dadhi mahanatma mahato/vyaktamavyayam
The sense organs are seated in the mind. Hence mind transcends all sense organs. The mind is seated in the essentiality of objects. Hence the principle of essentiality transcends mind. The perceiver of the essentiality of objects is the propensity of the inner self to expand its boundaries. The immutable subtle nature transcends this propensity to expand.
Avyaktattu parah purusho vyapako/linga eva cha
Yam jnatvamuchyate jantur amrutatvam cha gachchati
The principle of virility is beyond subtle nature. This virility is spread everywhere undifferentiated. Grasping this principle of virility worldly beings get liberated from their bondages and attain immortal status in the world inhabited by ideals. They overcome the traumas associated with birth and death. They overcome the traumas associated with the .the transitions betweens this world and the world transcending this world.
Yatha panchavatishthante jnanani manasa saha
Budhdhishcha na vicheshtate tamahuh parmam gatim
When the five planes of one’s existence along with their faculties for knowing and feeling are well established the intellect remains unwavering and keeps pursuing the transcendental truth. This is the prescribed path for transcending the manifested universe to set oneself off in pursuit of the infinite.
Tam yogamiti manyante stiraanindriyadharanam
Apramattastada bhavati yogohi prabhavapyayou
This establishment of all planes of one’s being to ready oneself for the pursuit of the transcendental truth is known as ‘yoga’. When all faculties are thus consecrated for this pursuit one becomes infallible. Then one can not commit any errors. Then there is peace and absolute certainty. Virility stems from this inner peace that endows one with self confidence. Yoga is the fountainhead of virility.
Naiva vachanamanasa praptum na shakyo na chakshusha
Asteeti bruvato/nyatra katham tadupalabhyate
The empirical ideas conveyed by words and the mind that is locked in such ideas are engaged in empirical knowledge related to the external world. They are incapable of conceiving this virility. It can be experienced only through a faculty that acknowledges its existence.
Astittvopalabdhasya tattvabhavah praseedati
Virility is to be known through the experience of being. It is also to be understood through abstract thinking. One who has experienced its existence is also endowed with the abstract constructs that defines it.
Yada sarve pramuchyante kamaye/syahrudishrita
Atha martyo/mruto bhavatyatra brahma samashnute
Desires associated with sense organs and mind remains entrenched in the in the inner space and hold it captive. When all these holds of desires are released and the inner space is set free mortal beings taste the nectar of immortality. They experience the proximity to Brahman.
Yada sarve prabhidyante hrudayasyeha granthayah
A desire at any plane of one's being cries out for satisfaction. The preoccupation with the process of satisfying these desires creates knots in the inner space. These knots skew the functioning of the inner space and compromise its ability to act as the faculty for experiencing virility. When these knots are removed through yoga mortal beings taste the nectar of immortality. This is the ordinance of divinity.
Shatanchaika cha hrudayasyanadyastasam moordhanmabhinih srutaika
Tayordhvamayannamrutatvameti vishvangnya utkramena bhavanti
There are one hundred and one paths for the flow of life forces from the cavity of the inner space. Only one of them goes upwards towards the crown of the head in search of engagement with higher forms. When one remains on this path he moves upwards in the evolutionary path to attain immortality. All the other paths for the flow of life forces lead to the attainment of lesser things. They detract a person from the pursuit of the ultimate goal. The steps taken by such a person take him farther and farther away from the immortality of Brahman.
Angushthamatrah purusho/ntaratma sada jananam hrudaye sannivishtah
Tam svacchareerat pravruhenmunjadiveshikam dhairyena
Tam vidyachchukramamrutam tam vidyachchukramamrutamiti
The inner spirit that resides in all beings as virility empowers everything like a thumb. It resides in the cavern of inner space and is normally shrouded by the concerns of the body. Its power is attenuated by body consciousness. The spiritual seeker should disengage his virility from gross concerns and use it intelligently for incinerating the limitations imposed by the external world. He should know this virility as the underlying immortal cause of all objects.
Mrutyuproktam nachiketo/tha labdhva vidyametam yogavidhim cha krusnam
Brahmaprapto virajo/bhoodvimrutyuranyo/pyeyam yo vidadhyatmameva
The fire of Nachiketas was realized by the bold encounter with death. This fire is brought out by standing up to the traumas of change. It is to be used for achieving the harmonious union of the inner spirit with the perceived world. When this union takes place one realizes the principle of Brahman. While established in the knowledge of Brahman one is freed from the necessity to move around for the satisfaction of his needs. One may employ different means for the realization of the inner spirit. Whatever may be the method employed the end result being sought is the same. It is the realization of the inner spirit.