with another individual B who is not in incarnation at the time and those ties require
physical expression they will naturally remain in abeyance for the time being and can
be worked out only when both are present in physical incarnation at the same time. It
will be seen, therefore, that only a limited number of Vasanas, whether in the form of
desire or Karmas, can find expression in a particular incarnation, firstly, because the
span of human life is more or less limited, and secondly, because the conditions for the
expression of different kinds of Vasanas are frequently incompatible. That portion of
the accumulated stock of Vasanas (Sancita Karma) which can find expression and is
ready to be precipitated in one particular incarnation is known as Prarabdha Karma,
of the individual. The life of an ordinary individual is confined within the framework
thus made for him and his freedom to alter its main trends is extremely limited. But a
man of exceptionally strong will, and especially a Yogi whose knowledge and powers
are extraordinary, can make considerable changes in the plan of life thus marked out
for him. In fact, the more the Yogi advances on the path of Yoga which he is treading
the greater is his hand in determining the pattern of his lives, and when he is on the
threshold of Kaivalya he is practically the master of his destiny.
In spite of the comprehensive sense in which the word Vasana is used it should
be noted that emphasis in this Sutra is on that aspect of Vasana which is expressed in
the form of tendencies of which Karmas are merely secondary effects.
- There is the relation of cause and effect even though separated by class,
locality and time because memory and impressions are the same in form.
The seemingly irrational and disjointed manner in which Vasanas have to work
out in the successive incarnations may give rise to a philosophical difficulty in the
mind of the student and Patanjali proceeds to remove this difficulty in this Sutra. It