undetermined in their movements is something quite different from what people
think. It is not true that the movement of electrons is indeterminate. The hectic
movement of these electrons, in an apparently chaotic manner, is due to the
disturbance caused by the instrument used for observing them. A peculiar
instrument, whatever be the subtlety of it, is used to observe the movement of these
energies. The moment the instrument is brought near, it disturbs the movement of
these particles and they run hither and thither like frightened bees. So, naturally,
there is no way of knowing them. In order for us to know, we have to use an
instrument; and the instrument, the very presence of which disturbs the normal
motion of these particles, becomes itself a hindrance.
Likewise, we may come to the wrong conclusions by not knowing the reason behind
the movement of the pranas. They look very hectic—very undetermined, very
chaotic, and having a freedom of their own so that they can drive us anywhere they
like. But, it is not so. They are all controlled by a very systematic law, though they
look very undetermined, uncertain and unpredictable in every manner. Though it is
true that we cannot know when an eclipse will occur—in that sense it is
undetermined—mathematically we can determine when it will occur because even
this undetermined future has a determining factor behind it. These determining
factors behind the so-called undetermined movements of the pranas are the
psychological conditions of oneself, by which we do not mean merely the mental
processes in the conscious level, but the whole personality itself which is the vehicle
that the pranas move. They are integrally related to the vehicle, not separate.
The coming down of the force of the pranas in an extrovert nature brings down also,
correspondingly, the force of the mind in that direction, and so there is a gradual
elimination of the rajasic property of prakriti inside; when it subsides, it gives way to
the other property—namely, sattva. The revelation of sattva is the lifting of the veil,
or the prakasha avarana. By the subdual of the pranas, says the sutra, there will be
a gateway opened for the revelation of the inner light. The avaranas, or the obstacles
to the revelation of consciousness, are the potencies of the karmas which are the
causes behind the activity of the pranas. The pranas are working only to exhaust the
karmas; their purpose is simple. They are nothing but the instruments of these
karmic forces. They are agents employed by the desireful actions which we
performed in the past, leaving behind a residuum that has come down upon us now
as the impulsion for further action. Gradual and systematic protracted practice in the
retention of the breath, as prescribed, will bring oneself under control; we will
subdue ourselves. Then, there will be an understanding attitude in ourselves, rather
than an unpredictable nature. There will be a satisfaction that follows as a result of
having gained mastery over oneself. The mastery which we refer to here is really the
control that one can exert over oneself by means of the cessation of extroverted
movement of the mind as well as the pranas. It is this condition that becomes an
immediate preparation for concentration of mind and meditation, which are the
stages to follow.
Dhāraṇāsu ca yogyatā manasaḥ (II.53). The mind becomes inclined to meditation after
the cessation of the intensity of the rajas that is present in the pranas. Otherwise,
there will not be even an inclination to meditation. There will be a kind of displeasure
expressed by the mind at the very thought of meditation, because we know very well
what causes pleasure and what causes displeasure. That which is contrary to the
intentions of the mind is naturally the source of its displeasure. Meditation cannot be