they evaluate things, and the reactions they set up in respect of their perceptions. All
this is what is known as ahara, or the diet of the senses.
This diet of the senses should be pure, which means the feeling that arises in the
mind immediately after a sense perception should be in consonance with the nature
of Truth; it should not be dissonant. It means that we should not be stirred into an
anxiety, a mood of unhappiness, dissatisfaction or fear as a consequence of sense
perception, as that would be incommensurate with the nature of Truth, because the
perception of Truth will not cause fear.
When we grasp things by the senses, our perceptions go deep into the universals that
are present behind the particulars which are the sense objects. Then it is that this
diet of the senses is supposed to be pure. Then perceptions make no sense; they carry
no impression. Whether we look at an object or not, it will make no difference,
because the perception of an object will be the same as the harmony of oneself with
the object. Then it is that sattva arises in the mind and there is concentration of
mind, which is what is known as smriti lambha in this passage from the Chhandogya
Upanishad. Then, there is a breaking of the knots of the heart. Sarva-granthīnaṁ
vipramokṣaḥ—there is freedom.
Sattvaśuddhi saumanasya aikāgrye indriyajaya ātmadarśana yogyatvāni ca (II.41) is the
sutra of Patanjali which tells us that luminosity—lustre of the mind, tranquillity, a
serenity of mood, concentration, or the power to focus the mind, and control over the
senses, indriyajaya—all these are spontaneously the results of purity, which finally
ends in fitness of oneself to receive the light of the Self.
Kāya indriya siddhiḥ aśuddhikṣayāt tapasaḥ (II.43): Austerity purifies the body, purifies
the senses, purifies the mind, and endows a person with certain peculiar powers
which cannot usually be seen in people. Kāya indriya siddhiḥ are the words used.
Siddhi is a perfection, an endowment, a power or a capacity, an energy; all these
meanings are implied in the term ‘siddhi’. These three perfections in respect of the
body and the senses arise by the practice of tapas, or austerity. Any attempt which
subdues the senses is tapas—which, impliedly, involves, of course, the control of the
mind, because one depends on the other and one works in connection with the
other.
Every act of self-control—even if it be only a modicum, only a jot of practice—
generates new strength in the system, just as even a drop of honey will taste sweet
though it is only a drop. It is not much; it is not even half a spoon. Notwithstanding
the limitation in the quantity of the practice, the effect of it will be felt. Even the least
step that is taken in right directions will produce those advantages mentioned here,
and one will feel their presence in the intensity equivalent to the intensity of the self-
control.
The body and the senses get adjusted between themselves. The body will not any
more be a servant of the senses. There will be an agreement between them so that
they become a compact whole. Then, there will be no dissipation of energy due to the
impetuosity of the senses and the subjection of the body to the senses. Also, there will
gradually come about a cessation of the cravings of the senses—naturally, by gradual
practice. Further, the satisfactions that follow from the restraint of the senses and the
mind and the disciplines of the body will give a conviction and bring about a new