Vasana(singular) in Sanskrit and Telugu languages means fragrance or smell. When it is understood as smell, it means good smell as bad smell is described as durvasana(by adding that one letter in Telugu or two D&U in English, it means the opposite). In Vedantic terms or in the functionality of the mind or in making up the personality or individuality of a human being, it is described as a propelling or a compelling force behind one’s thoughts and actions, originating from one’s innate inclinations or tendencies. But self effort in current life can erase the inherent tendencies and progression to divinity happens. An individual is nothing but a substantial form of his Vasanas which explains the heterogeneous pattern of human beings.

These Vasanas are fundamentally divided into two types. Suddha(pure) or Malina(impure). Malina vasanas are responsible for unending births and deaths and continuing in misery of samasara with added bondages. Suddha vasanas can only be acquired after getting rid of all Malina vasanas by self effort and constant vigilance of the mind from all the actions that are perpetuated by it. Suddha vasana is the foundation for divinity and liberation from birth and death cycle.

Malinavasanas are divided into various forms.

Loka vasana: It means the person thinks that he should be praised by one and all in this world for his achievements and should sing and dance about him and around him. It is humanly impossible. Basically he is egoistic and arrogant thinking that there is nobody greater than him.

Sastra vasana: This is subdivided into three types.

Pata vasana: This means the person is focussed in studying unendingly the scriptures (Sruthi and smruthi/Vedas and Bhagvad Gita). He doesn’t get the essence of it into his head. So he is aware of the theory but it doesn’t reflect in life. The best example is if you put the same serving spoon into half a dozen items on the menu, it keeps moving but there is no smell of any food on it. All talk and no practice.

Anushatana vasana: This is fundamentally sticking to the karma kanda or the ritualistic praying section of Vedas and ignoring the Jnana section(the knowledge about the self and Brahman). Ritualistic practice is daily prayers to the chosen deity to satisfy his desires in the materialistic world and doing yagnas, homas and upasanas to go to heaven or Svarga. But Krishna says in Bhagvad Gita(C9. V 21) that “kshene punye marthya lokam visanthe”, meaning when all the good results of ritualistic karmas are finished they have to come back to the world as we know it and go through all this life allover again(birth, ill health, old age and death). So the person is dedicated to rituals and not knowing about self as described in Upanishads.

The third is called Dehavasana: This is identifying oneself as gross body, saying I am so and so, s/o so and so, a man or a woman, a husband or a father, native of such and such place etc. He also is dedicated to concentrate on caring too much about the body to make it look beautiful not realizing its temporariness and not knowing an iota of knowledge about the self. All the above categories are disqualified for divinity/liberation.

So now what is the solution for betterment? Where should one focus one’s effort to get rid of them and reach perfection.

In short summary, the way forward is to understand this body is temporary and all the bondage(s) in this world either with family, friends or rest of the world would only cause nothing but grief at some point or other in one’s life. The worldly activities have to be kept to minimum, performing the duties of their role in this world, without acquiring too much wealth and possessions, spending time in the company of holy people, listening to sastras and discussing with like minded companions is one part. The second part is to try and acquire the good qualities of to be friendly but not overtly friendly as described in Gita by Krishna, and be kind to one and all in this creation, to be cheerful at all times, and to ignore those who try to give grief by way of vindictive criticism. It is not easy and will not happen in one year or even in one life time. But that should be the goal.

If one looks back into the past, it leaves the individual helpless as whatever he is going through now is because of past actions. But if one looks ahead, by self effort one can architect one’s own future. Exercising the individual self effort is exclusive to human beings and his prerogative and the way forward for acquiring divinity or liberation, sooner or later.