Chapter 2.6, Verses 32–43

Yoga Vashishtha 2.6.32–43

(Importance of self-effort over the concept of destiny in achieving personal and spiritual goals. )

श्रीवसिष्ठ उवाच ।

स्वार्थप्रापककार्यैकप्रयत्नपरता बुधैः ।

प्रोक्ता पौरुषशब्देन सा सिद्ध्यै शास्त्रयन्त्रिता ॥ ३२ ॥

क्रियया स्पन्दधर्मिण्या स्वार्थसाधकता स्वयम् ।

साधुसंगमसच्छास्त्रतीक्ष्णयोन्नीयते धिया ॥ ३३ ॥

अनन्तं समतानन्दं परमार्थं विदुर्बुधाः।

स येभ्यः प्राप्यते नित्यं ते सेव्याः शास्त्रसाधवः ॥ ३४ ॥

देवलोकादिहागत्य लोकद्वयहितं भवेत् ।

प्राक्तनं पौरुषं तद्वै दैवशब्देन कथ्यते ॥ ३५ ॥

तद्युक्तमेतदेतस्मिन्नास्ति नापवदामहे ।

मूढैः प्रकल्पितं दैवं मन्यन्ते ये क्षयं गताः ॥ ३६ ॥

नित्यं स्वपौरुषादेव लोकद्वयहितं भवेत्।

ह्यस्तनी दुष्क्रियाभ्येति शोभां सत्क्रियया यथा ॥ ३७ ॥

अद्यैवं प्राक्तनी तस्माद्यत्नाद्यः कार्यवान्भवेत् ।

करामलकवद्दृष्टं पौरुषादेव तत्फलम्।

मूढः प्रत्यक्षमुत्सृज्य दैवमोहे निमज्जति ॥ ३८ ॥

सकलकारणकार्यविवर्जितं निजविकल्पबलादुपकल्पितम् ।

तदनपेक्ष्य हि दैवमसन्मयं श्रय शुभाशय पौरुषमात्मनः ॥ ३९ ॥

शास्त्रैः सदाचरविजृम्भितदेशधर्मैर्यत्कल्पितं फलमतीव चिरप्ररूढम् ।

तस्मिन्हृदि स्फुरति चोपनमेति चित्तमङ्गावली तदनु पौरुषमेतदाहुः ॥ ४० ॥

बुद्ध्वैव पौरुषफलं पुरुषत्वमेतदात्मप्रयत्नपरतैव सदैव कार्या ।

नेया ततः सफलतां परमामथासौ सच्छास्त्रसाधुजनपण्डितसेवनेन ॥ ४१॥

दैवपौरुषविचारचारुभिश्चेदमा चरितमात्मपौरुषम् ।

नित्यमेव जयतीति भावितैः कार्य आर्यजनसेवयोद्यमः ॥ ४२ ॥

जन्मप्रबन्धमयमामयमेष जीवो बुद्ध्वैहिकं सहजपौरुषमेव सिद्ध्यै ।

शान्तिं नयत्ववितथेन वरौषधेन मृष्टेन तुष्टपरपण्डितसेवनेन ॥ ४३ ॥

Maharishi Vashishta said:

2.6.32: The wise describe human effort, termed as "paurusha" (self-effort), as the dedicated pursuit of actions that fulfill one's goals, guided and disciplined by the scriptures.

2.6.33: Through actions characterized by dynamic effort, one naturally achieves personal goals, elevated by the sharp intellect gained from the company of the virtuous and the study of sacred scriptures.

2.6.34: The wise recognize the Supreme Reality as Infinite, equanimous, and blissful. Those who enable its constant attainment—scriptures and saints—should be diligently followed.

2.6.35: What is called "destiny" (bhagya) is merely the result of past human efforts that, descending from Divine realms or otherwise, benefit both this world and the next.

2.6.36: This view is correct, and we do not deny it. Those who are deluded, believing in a fabricated notion of destiny, fall into ruin.

2.6.37: The welfare of both worlds is always achieved through one's own effort. Just as bad actions lead to suffering, virtuous actions bring brilliance.

2.6.38: What is evident today stems from past efforts; hence, one should strive to be diligent. The fruit of effort is as clear as a fruit in hand, but the ignorant, ignoring this truth, sink into the delusion of destiny.

2.6.39: Destiny, conjured by one's own misconceptions and devoid of Reality, should be disregarded. Instead, with a pure heart, rely on your own effort.

2.6.40: The fruit of actions, long established through scriptures, virtuous conduct, and the customs of the land, manifests in the heart and engages the mind. This is called self-effort.

2.6.41: Understanding the results of self-effort, one should always strive for personal excellence through persistent effort, achieving ultimate success by serving sacred scriptures, saints, and the Wise.

2.6.42: If one reflects on destiny and self-effort with clarity and lives by self-effort, victory is assured. Thus, one should engage in the service of noble beings with enthusiasm.

2.6.43: Understanding this life as a cycle of births and afflictions, one should strive for success through innate self-effort, attaining peace with the unfailing remedy of devoted service to the Wise.

Summary of the Teachings:

The verses from Yoga Vasishta (2.6.32–2.6.43) emphasize the paramount importance of self-effort (paurusha) over the concept of destiny (bhagya) in achieving personal and spiritual goals. The text asserts that human effort, when aligned with the guidance of sacred scriptures and the company of virtuous individuals, is the true driver of success in both worldly and spiritual realms. This teaching challenges the passive reliance on fate, portraying it as a construct of ignorance that leads to ruin. Instead, it advocates for proactive, disciplined action rooted in wisdom and virtue as the path to fulfillment.

The verses clarify that what is often perceived as destiny is merely the fruition of past efforts, carried forward from previous actions in this life or beyond. This perspective demystifies destiny, presenting it as a consequence of one’s own deeds rather than an external, uncontrollable force. By emphasizing the causality between actions and outcomes, the text empowers individuals to take responsibility for their present and future, reinforcing that effort is the key to shaping one’s life and attaining well-being in both material and spiritual domains.

Central to these teachings is the role of intellectual clarity and spiritual discipline. The company of the wise, engagement with sacred texts, and the cultivation of a sharp, discerning intellect are highlighted as essential for elevating one’s efforts. These elements provide the foundation for understanding the Supreme Reality —described as infinite, blissful, and equanimous—and for aligning actions toward its attainment. The text underscores that such disciplined effort is not only practical but also transformative, leading to lasting success and inner peace.

The verses also caution against the delusion of destiny, which is portrayed as a false notion born of ignorance and mental confusion. Those who cling to this belief, neglecting the tangible power of their own actions, are said to fall into ruin. In contrast, the text glorifies self-effort as a clear, observable force—likened to a fruit held in hand—that yields predictable and attainable results when pursued with sincerity and wisdom.

Ultimately, these verses inspire a proactive and optimistic approach to life, urging individuals to overcome the cycle of suffering through dedicated effort and service to the wise. By emphasizing self-reliance, intellectual growth, and virtuous action, the teachings offer a practical yet profound framework for achieving success and peace, rooted in the understanding that one’s efforts, guided by wisdom, are the true determinants of one’s destiny.

Chapter 2.6, Verses 21–31

Yoga Vashishtha 2.6.21–31

(rise above lamentation, dependency, and delusion by embracing self-effort, virtuous conduct, and scriptural Wisdom)

श्रीवसिष्ठ उवाच ।

क्रमेणोपार्जितेऽप्यर्थे नष्टे कार्या न खेदिता ।

न बलं यत्र मे शक्तं तत्र का परिदेवना ॥ २१ ॥

यन्न शक्नोमि तस्यार्थे यदि दुःखं करोम्यहम् ।

तदमारितमृत्योर्मे युक्तं प्रत्यहरोदनम् ॥ २२ ॥

देशकालक्रियाद्रव्यवशतो विस्फुरन्त्यमी।

सर्व एव जगद्भावा जयत्यधिकयत्नवान् ॥ २३ ॥

तस्मात्पौरुषमाश्रित्य सच्छास्त्रैः सत्समागमैः ।

प्रज्ञाममलतां नीत्वा संसारजलधिं तरेत् ॥ २४ ॥

प्राक्तनश्चैहिकश्चेमौ पुरुषार्थौ फलद्द्रुमौ ।

संजातौ पुरुषारण्ये जयत्यभ्यधिकस्तयोः ॥ २५ ॥

कर्म यः प्राक्तनं तुच्छं न निहन्ति शुभेहितैः ।

अज्ञो जन्तुरनीशोऽसावात्मनः सुखदुःखयोः ॥ २६ ॥

ईश्वरप्रेरितो गच्छेत्स्वर्गं नरकमेव वा।

स सदैव पराधीनः पशुरेव न संशयः ॥ २७ ॥

यस्तूदारचमत्कारः सदाचारविहारवान् ।

स निर्याति जगन्मोहान्मृगेन्द्रः पञ्जरादिव ॥ २८ ॥

कश्चिन्मां प्रेरयत्येवमित्यनर्थकुकल्पने ।

यः स्थितोऽदृष्टमुत्सृज्य त्याज्योऽसौ दूरतोऽधमः ॥ २९ ॥

व्यवहारसहस्राणि यान्युपायान्ति यान्ति च ।

यथाशास्त्रं विहर्तव्यं तेषु त्यक्त्वा सुखासुखे ॥ ३० ॥

यथाशास्त्रमनुच्छिन्नां मर्यादां स्वामनुज्झतः ।

उपतिष्ठन्ति सर्वाणि रत्नान्यम्बुनिधाविव ॥ ३१ ॥

Maharishi Vashishta said:

2.6.21: When wealth, earned gradually, is lost, one should not grieve. Where I have no power or control, what is the use of lamenting? 

2.6.22: If I sorrow over what I cannot achieve, then it would be fitting for me to weep daily, facing death itself. 

2.6.23: All phenomena in the world arise due to place, time, action, and material circumstances. The one who strives harder triumphs. 

2.6.24: Therefore, relying on self-effort, pure scriptures, and the company of the wise, one should cultivate clear understanding and cross the ocean of worldly existence. 

2.6.25: Both past and present efforts bear fruit like trees in the forest of human endeavor. The one who excels in these efforts prevails. 

2.6.26: The ignorant being who does not overcome past karma with virtuous actions remains powerless, subject to the whims of pleasure and pain. 

2.6.27: One who is driven by Divine will to heaven or hell is always dependent, like an animal, without doubt. 

2.6.28: But one who is noble, virtuous, and wondrous in conduct transcends the delusions of the world, like a lion breaking free from a cage. 

2.6.29: The fool who imagines, "Someone else directs me thus," clings to baseless notions and should be shunned as lowly. 

2.6.30: In the thousands of worldly affairs that come and go, one should act according to scriptures, detached from pleasure and pain. 

2.6.31: By adhering to the unbroken boundaries of scriptural conduct, all treasures come to one, as they do to the ocean.

Summary of Teachings:

The teachings in these verses from the Yoga Vasishta, as spoken by Sage Vasishta, emphasize the importance of self-effort, detachment, and adherence to righteous conduct in navigating the challenges of worldly existence. The verses begin by addressing the futility of grieving over losses beyond one’s control, such as wealth that is earned and lost. Vasishta advises against lamenting over what cannot be changed, highlighting that sorrow over unattainable goals is as irrational as weeping daily in fear of death. This sets the tone for a philosophy that encourages acceptance of life’s impermanence and limitations while focusing on what can be controlled—namely, one’s actions and mindset.

The verses underscore the critical role of self-effort (paurusham) in shaping one’s destiny. Vasishta explains that worldly phenomena arise from a combination of factors like time, place, and action, but success comes to those who strive diligently. By cultivating wisdom through association with the wise and studying sacred texts, one can purify their understanding and transcend the cycle of samsara (worldly existence). This emphasis on self-reliance contrasts sharply with the notion of being passively driven by fate or divine will, which Vasishta critiques as a mindset that reduces a person to the status of a dependent animal.

A key theme is the empowerment that comes from virtuous action and noble character. Vasishta contrasts the ignorant, who remain bound by past karma and external circumstances, with the wise, who through righteous conduct and effort break free from worldly delusions like a lion escaping a cage. This imagery highlights the transformative power of self-discipline and moral integrity. The teachings reject fatalistic beliefs that attribute life’s outcomes to external forces, labeling such thinking as baseless and urging individuals to take responsibility for their own paths.

The verses also advocate for a balanced approach to life’s challenges, encouraging action in accordance with scriptural wisdom while maintaining detachment from fleeting pleasures and pains. By adhering to righteous boundaries (maryada), one attracts all forms of prosperity, likened to treasures flowing into the ocean. This metaphor suggests that a life grounded in dharma 

(righteousness) naturally yields abundance, not through attachment to outcomes but through alignment with universal principles. The teachings thus promote a proactive, disciplined, and detached approach to life, where wisdom and effort lead to liberation.

In essence, these verses offer a practical and philosophical guide for living with purpose and resilience. They encourage individuals to rise above lamentation, dependency, and delusion by embracing self-effort, virtuous conduct, and scriptural wisdom. By doing so, one can navigate the complexities of existence, achieve inner clarity, and ultimately transcend the cycle of birth and death, attaining true freedom and fulfillment.

Chapter 1.26, Verses 1–10

Yoga Vashishtha 1.26.1–10

(Impermanence and sorrowful nature of worldly existence)

श्रीराम उवाच ।

वृत्तेऽस्मिन्नेवमेतेषां कालादीनां महामुने।

संसारनाम्नि कैवास्था मादृशानां वदत्विह ॥ १ ॥

विक्रीता इव तिष्ठाम एतैर्दैवादिभिर्वयम्।

मुने प्रपञ्चरचनैर्मुग्धा वनमृगा इव ॥ २॥

एषोऽनार्यसमाम्नायः कालः कवलनोन्मुखः ।

जगत्यविरतं लोकं पातयत्यापदर्णवे ॥ ३॥

दहत्यन्तर्दुराशाभिर्देवो दारुणचेष्टया।

लोकमुष्णप्रकाशाभिज्वालाभिर्दहनो यथा ॥ ४ ॥

धृतिं विधुरयत्येषा मर्यादारूपवल्लभा ।

स्त्रीत्वात्स्वभावचपला नियतिर्नियतोन्मुखी ॥ ५ ॥

ग्रसतेऽविरतं भूतजालं सर्प इवानिलम् ।

कृतान्तः कर्कशाचारो जरां नीत्वाऽजरं वपुः ॥ ६ ॥

यमो निर्घृणराजेन्द्रो नार्तं नामानुकम्पते ।

सर्वभूतदयोदारो जनो दुर्लभतां गतः ॥ ७॥

सर्वा एव मुने फल्गुविभवा भूतजातयः ।

दुःखायैव दुरन्ताय दारुणा भोगभूमयः ॥ ८ ॥

आयुरत्यन्तचपलं मृत्युरेकान्तनिष्ठुरः।

तारुण्यं चातितरलं बाल्यं जडतया हृतम् ॥ ९ ॥

कलाकलङ्कितो लोको बन्धवो भवबन्धनम् ।

भोगा भवमहारोगास्तृष्णाश्च मृगतृष्णिकाः ॥ १० ॥

Sriram said:

1. "O Great Sage, in this ever-repeating flow of worldly existence governed by Time and such forces, what real standing or stability can beings like me possibly have?"

2. "We seem to be like slaves, sold into the hands of these powers like fate, Time, and action—bewildered and deluded by the manifold designs of this illusory world, like deer lost in a forest."

3. "This Time —unrighteous and devourer of all—ceaselessly casts the people of the world into the endless ocean of suffering and calamity."

4. "With cruel conduct and scorching radiance, the god of desire consumes the world with inner flames of restless longing, just as a fire burns all in its path."

5. "This unpredictable force, which appears delightful and yet unsettles all inner stability, takes on the form of feminine charm and nature—capricious by essence—pulling all firmly toward its fixed direction."

6. "Just as a serpent devours its prey, death—harsh in conduct—ceaselessly swallows the entire multitude of beings, transforming youthful bodies into old age and decay."

7. "Yama, the relentless lord of death, shows no compassion toward the suffering—he, a merciless king, is unmoved by the cries of the afflicted; and truly compassionate souls are exceedingly rare in this world."

8. "O Sage, all Beings, however mighty, possess fleeting and meager glories—this realm of experience is, in truth, a harsh field of ceaseless sorrow and unbearable pain."

9. "Life itself is supremely fickle, and death is inexorably cruel. Youth vanishes in an instant, and childhood is marked by ignorance and helplessness."

10. "This world is stained by the flaws of Time; kinsfolk are themselves entangled in worldly bondage; enjoyments are no more than great diseases of existence; and desire is but a mirage in the desert."

Summary of Teachings:

These verses, voiced by Śrī Rāma in dialogue with Sage Vasiṣṭha, express a deeply philosophical inquiry into the impermanence and sorrowful nature of worldly existence. Rāma reflects on how forces like Time, fate, and karma appear as dominating powers under which beings like him live without true autonomy, tossed and turned in the ocean of saṁsāra. He questions the stability or worth of worldly life when such mighty and relentless forces seem to have total control.

The metaphor of being sold or enslaved to these forces paints a vivid picture of the human condition: not as free agents, but as bewildered beings caught in the illusion of the phenomenal world. This illusion, likened to a net of designs or vanamṛga (forest deer), causes people to wander aimlessly, unaware of the Ultimate Truth. Rāma laments the unceasing nature of suffering brought about by Time, desire, and death—each one portrayed as destructive, consuming powers indifferent to human hopes or grief.

Desire is described as a devouring fire that burns within, driving action and suffering through its relentless heat. The force of attraction and beauty, especially in the form of feminine charm, is shown to be both delightful and dangerous—symbolizing the unpredictable nature of attachment and the destabilization of inner peace. These forces, which appear enchanting, are deeply tied to the cycles of bondage and rebirth.

Death and Time, personified as Yama and Kṛtānta, are portrayed as merciless rulers, insensitive to suffering, consuming even the youthful and strong without mercy. Compassion and virtue are acknowledged, but seen as exceedingly rare, emphasizing the rarity of truly awakened beings who transcend the ordinary currents of worldly existence.

Ultimately, Rāma concludes that the world is stained by the imperfections of Time and desire. Relationships, pleasures, and aspirations—all are described as illusions or sources of deeper bondage. This series of verses sets the tone for the Yoga Vāsiṣṭha's broader philosophical message: that liberation (mokṣa) lies beyond these fleeting worldly structures, and True Wisdom comes from deep inquiry into the Nature of Reality, impermanence, and the Self.