Many argue how this discipline can result in the Dawn of Knowledge. Are these not mere bodily limitations, they ask? Knowledge can arise only by the realisation of the Principle. How can something that does not contain the Principle which guarantees self-realisation be called Knowledge, they argue. But this is based on a big mistake. Through these physical regulations, Vasanas or traits are destroyed and concentration is established. The Upanishadic statements serve to foster and strengthen this one-pointedness, step-by-step; the experience of the Upanishadic vakyas alone will bring about the Dawn of Knowledge. Are not Upanishads the very Knowledge itself? With that Jnanaswarupa as companion, realising it in one's own experience, what need is there to search for Knowledge elsewhere? To establish Jnana firmly in the heart, one-pointedness is essential and this can easily be gained by the above-mentioned bodily disciplines and Tapas. External control helps internal control in many ways. To succeed in external controls is by comparison more difficult than to achieve success in controlling the internal! A turn of the steering wheel in one's hand in any direction makes the wheels of the car, which are not in one's hand, move in the same direction. The wheels will not turn in another direction, when the steering is turned in one. The introspective wheels are based on the extrospective steering itself!

It is the natural basis. Sometimes, when the steering is turned in one way, the wheels may drag another way, but this is due to the giving up of the natural characteristic. The internal wheels, if they have no air, which is the true essence, may behave as if there is no relationship with the steering. But, they cannot go beyond the bounds of steering. The steering in the hand is related to the wheels below. If there is no such relation, the journey becomes impossible. The connection is inevitable. Therefore, for him who has struggled with the external tendencies and conquered them, the internal tendencies become easily controllable. The external tendencies have name and form and are attracted by becoming objects of experience. So, to overcome them is a matter of some difficulty. But internal tendencies have no form, though they may be endowed with name; they are also experienced as Ananda: and so, they can be overcome more easily. They can be tamed with greater ease. The bother is more for external conduct and behaviour. These are associated with taste, form and heaviness. The internal tendencies have no form, taste or weight. Pure water has no form or taste. Impure water is different in all these respects. So, to purify impure water is indeed difficult; but pure water can be given any form required, with very great ease.