38 Light on Yoga
when the flame of the spirit does not waver in the wind of desire.
The sadhaka does not seek the empty peace of the dead, but the peace
of one whose reason is firmly established in God.Tapas. Tapas is derived from the root 'tap' meaning to blaze, bum,
shine, suffer pain or consume by heat. It therefore means a burning
effort under all circumstances to achieve a definite goal in life. It involves
purification, self-discipline and austerity. The whole science of char
acter building may be regarded as a practice of tapas.
Tapas is the conscious effort to achieve ultimate union with the
Divine and to burn up all desires which stand in the way of this goal.
A worthy aim makes life illumined, pure and divine. Without such
an aim, action and prayer have no value. Life without tapas, is like
a heart without love. Without tapas, the mind cannot reach up to the
Lord.
Tapas is of three types. It may relate to the body (kayika), to speech
(vachika) or to mind (manasika). Continence (brahmacharya) and non
violence (ahimsa) are tapas of the body. Using words which do not
offend, reciting the glory of God, speaking the truth without regard
for the consequences to oneself and not speaking ill of others are tapas
of speech. Developing a mental attitude whereby one remains tranquil
and balanced in joy and sorrow and retains self-control are tapas of
the mind.
It is tapas when one works without any selfish motive or hope of
reward and with an unshakable faith that not even a blade of grass can
move without His will.
By tapas the yogi develops strength in body, mind and character.
He gains courage and wisdom, integrity, straightforwardness and
simplicity.Svadhyaya. Sva means self and adhyaya means study or education.
Education is the drawing out of the best that is within a person.
Svadhyaya, therefore, is the education of the self.
Svadhyaya is different from mere instruction like attending a lecture
where the lecturer parades his own learning before the ignorance of
his audience. When people meet for svadhyaya, the speaker and listener
are of one mind and have mutual love and respect. There is no sermonis
ing and one heart speaks to another. The ennobling thoughts that arise
from svadhyaya are, so to speak, taken into one's bloodstream so that
they become a part of one's life and being.
The person practising svadhyaya reads his own book of life, at the
same time that he writes and revises it. There is a change in his out
look on life. He starts to realise that all creation is meant for bhakti