The only sentient being to whom all power belongs is śaktimān, the ruler īśvara (consciousness + māyā manifested). Everything is that. It is the idea of power and the giver of results (karma phala dāttā).

Below are some examples of powers that play a role in the explanation of vedānta. They are no more than perspectives to see how all knowledge, all power seemingly plays out in the manifestation of specific beings. So when I see a talent, it’s good to see it as īśvara’s talent. If I am jealous of other people’s abilities, I can also see īśvara in that. If something bothers me, I can see it as an invitation to learn something about īśvara’s magnificent power machine the cosmos.

Āvaraṇa śakti, the apparently concealing power caused by the guṇa tamas and the cause of individual ignorance.

Dravya śakti, the potential force for matter, based on tamoguṇa. This power is necessary to keep the creation consistent according to physical laws, given the fact of mobility (rajoguṇa).

Vikṣepa śakti, the projecting force caused by the guṇa rajas, which makes the whole world appear from and to ignorant beings, because the light of consciousness seems to be covered by āvaraṇa śakti. The āvaraṇa śakti in combination with karma śakti is jīva’s world of experience, small and ignorant in relation to the omniscience and omnipotence of īśvara. A human being is in fact consciousness, plus an appearance, but through āvaraṇa śakti most of the whole creation (which itself is a projection, a superimposition ) is filtered out. As a result, a man lives in an encapsulated world, although his true nature as a supporting consciousness-existence is identical to īśvara. Māyā is all the powers and knowledge together, but potentially.

Icchā śaktiḥ, the power to will and desire. Is part of vikṣepa-śakti (rajas guṇa), the projecting, creative power of māyā-īśvara, and on an individual level the cause of extraversion and agitation of the mind. It is said that by the desire of living beings (jīvas) īśvara is lawfully compelled to give results. To begin with, a world appears to work out the desires.

Kriya śakti, the power to act, make, and do (rajas guṇa). Through kriya śakti the individual can act (with or without the lord (śaktimān) in mind, karma yoga: īśvara-arpaṇa-buddhi). And thus return the claim to objects and actions where it belongs.

Jñāna śakti, the power to think, discover, know, and remember (sattva guṇa). The power that self-knowledge unfolds in relation to individual ignorance.

This manifests itself individually in medhā śakti, the cognitive faculty of the intellect (sattva guṇa). Necessary for the shift from ignorance to knowledge, necessary for self-realization. This intellectual capacity for insight and understanding of an individual human being (a manuṣya, a thinking being) may be used in an enriching way.