As evolution progresses, Vasanas become more and more complicated and in
the human stage assume a bewildering variety and complexity owing to the introduc-
tion of the mental element. The intellect, though it is the servant and instrument of
desire to a certain extent, plays in its turn an important part in the growth of the desire
nature and the highly complicated and various desires of the modern civilized man
bear an interesting contrast to the comparatively simple and natural desires of the
primitive man. As evolution progresses still further and with the practice of Yoga sub-
tler levels of consciousness are contacted, desires become more and more refined and
subtle and thus more difficult to detect and transcend. But even the subtlest and most
refined desire which binds consciousness to the bliss and knowledge of the highest
spiritual planes differs only in degree and is really a refined form of the primary de-
sire—‘will to live’ which is called Asisah. It will be seen that it is not possible to de-
stroy Vasanas and thus put an end to the life process by tackling them on their own
plane. Even Niskama Karma when practised perfectly can only stop generating new
personal Karma for the future. It cannot destroy the root of Vasana which is inherent
in manifested life. As Viveka and Vairagya develop, the active Vasanas become more
and more quiescent but their Samskaras remain atnd like seeds can burst forth into
active form whenever favourable conditions present themselves and appropriate stim-
uli are applied to the mind.
- Being bound together as cause-effect, substratum-object, they (effects,
i.e. Vasanas) disappear on their (cause, i.e. Avidya) disappearance.
If the Vasanas form a continuous stream and no release from bondage is possi-
ble without their destruction how can Liberation be attained? The answer to this ques-
tion was given in the theory of Klesas which has been dealt with already in Section II.