- Though variegated by innumerable Vasanas it (the mind) acts for another
(Purusa) for it acts in association.
This Sutra goes with the preceding one and should be studied along with it. Just
as Citta is universal and embraces all vehicles through which the consciousness of the
Purusa functions in the manifested worlds, in the same way Vasana is universal in its
import and is associated with all the vehicles of consciousness and grades of Citta. The
word Vasana is generally translated by the word desire but this is restricting its scope
in the same manner as when we confine the meaning of the word Citta to that of the
medium of the intellect. The clinging to the enjoyments of the lower worlds binds the
soul to these worlds and produces all kinds of attachments and consequent suffering.
Such clinging is generally known as desire or Kama. But this clinging is not confined
to the lower worlds. In its subtler forms it exists even in the higher worlds. In fact,
wherever there is Asmita or identification with a vehicle of consciousness there is
clinging to the vehicle, however subtle this clinging may be and however spiritual may
be the object of this clinging. If there were no clinging or attachment but perfect
Vairagya there would be no bondage but Liberation or Kaivalya. It is this clinging to
the higher modes of existence which constitutes many of the ‘fetters’ which have to be
broken on the path of Liberation.
It is only when Vasana is understood in this wider sense and not only in the
sense of desires pertaining to the lower worlds that we can grasp the significance of
the Sutra under discussion. Vasana permeates life at all its levels including the high-
est. It has for its objectives things of the most varied nature, from the crudest physical
indulgences to the most refined knowledge and bliss of the spiritual planes. But when
we pursue these multifarious objectives—and the nature of the objects we seek con-
tinually changes as we evolve—what are we really seeking? Are we pursuing these
objectives for their own sake? No! We are merely seeking the Purusa who is our real
Self hidden beneath all these attractive objects of pursuit. It is for his sake that we are
going through this long and tedious process of evolution. It is really not for the sake of
these objects which promise to give us happiness that we pursue them but for the sake
of someone else (Parartham) and that is the Purusa.
How do we know that it is the Purusa whom we are seeking in all these multi-
farious objectives? Because while the objectives keep changing all the time and never