A History of Indian Philosophy v2.c19.s8.5

v2.c19.s8.5

Again, there is a very intimate relation between *vāsanā* and *prāṇa-spanda*, such that *vāsanā* is created and stimulated into activity, *prāṇa-spanda*, and *prāṇa-spanda* is set in motion through *vāsanā*. When by strong ideation and without any proper deliberation of the past and the present, things are conceived to be one’s own—the body, the senses, the ego and the like—we have what is called *vāsanā*. Those who have not the proper wisdom always believe in the representations of the ideations of *vāsanā* without any hesitation and consider them to be true; and, since both the *vāsanā* and the *prāṇa-spanda* are the ground and cause of the manifestations of *citta*, the cessation of one promptly leads to the cessation of the other. The two are connected with each other in the relation of seed and shoot (*bījāṅkuravat*); from *prāṇa-spanda* there is *vāsanā*, and from *vāsanā* there is *prāṇa-spanda*. The object of knowledge is inherent in the knowledge itself, and so with the cessation of knowledge the object of knowledge also ceases¹.