type of joy in oneself, because they indicate that one is progressing correctly. The
powers that we acquire and the energies that are generated within will indicate the
righteousness of one’s procedure. They will, in return, bring greater and greater joy
because when joy is increased in quantity and quality, there is less inclination of the
senses to go to objects.
It is dissatisfaction within that makes us run to things of the world—a kind of
vacuousness in our system and an emptiness in the senses and the mind. We feel a
bankruptcy in every sense and, therefore, there is felt a necessity to go to objects
outside. But, this vacuum will be filled up by the joy that arises within, and then the
senses will feel less necessity to go out of their seats.
Due to the destruction of impurity, asuddhi ksayat, there will be the realisation of
one’s powers. We are unconscious of what we are, what we are endowed with and
what our capacities are, due to a certain dross that is covering the mind and,
consequently, covering everything that we are. The powers that we seek, the joys that
we expect, do not come from anywhere other than our own selves. All the powers are
inside us, just as tremendous energy is hidden in an atom. It does not come from
outside, from somewhere else. It is there inside and has only to be released by
adopting certain procedures. If it is not released, it will seem like nothing; it is a
meaningless particle of matter about which nobody will bother, in spite of the fact
that it is charged with such power and impregnated with incredible energy.
Likewise is the human being and anything in this world—everything is inside it. All
powers and all perfections are potentials and, therefore, what is required is not an
externalised effort in the direction of contact with the objects of sense, but an inward
research which will find out ways and means of releasing this energy that is latent
inside. It is a great foolishness on the part of anyone not to know this fact and to
pursue ideals which are different from, or even contrary to, what is really good for
oneself. The whole practice of yoga is an inwardisation of effort for the purpose of the
release of the potentialities that are inside, and the realisation of their presence and
capacities, which will put an end to all cravings of the senses, the mind and the ego.
This removal of the dross, or the impurity of the mind, is what is known as asuddhi
ksayat. When this takes place, when the impurities of the mind are removed, there is
perfection of the body, the senses and the mind—all of which is the effect of tapas:
kāya indriya siddhiḥ aśuddhikṣayāt tapasaḥ (II.43).
Svādhyāyāt iṣṭadevatā saṁprayogaḥ (II.44): By daily holy study, we set ourselves in
tune with the masters who have been responsible for the writing of the scriptures and
whose great ideals and ideas are sung in the scriptures. The study of great scriptures
like the Bhagavadgita, the Mahabharata or the Ramayana puts us in tune with the
great thoughts, brains and minds of Vyasa, Valmiki and such other great men. Then,
there is a stimulation of a corresponding idea and ideal in our own selves so that we
become fit to receive their grace. Not merely receive their grace, we can even contact
them, says the sutra. The idea, or the content of the scripture which is the object of
our daily study, or svadhyaya, is the medium of contact between ourselves and the
ideal of the scripture—the deity. It may be the rishi, or it may be a divinity that is the
ishta devata. The desired object is the ishta devata, and we will come in contact with
it because of the daily contemplation on it through svadhyaya.