Chapter 2.9, Verses 11–22

Yoga Vashishtha 2.9.11–22

(Fate and its relationship to human effort, desire, and the mind)

श्रीराम उवाच ।

भगवन्सर्वधर्मज्ञ यत्प्राक्कर्मोपसंचितम् ।

तद्दैव दैवमित्युक्तमपमृष्ट कथं त्वया ॥ ११ ॥

श्रीवसिष्ठ उवाच ।

साधु राघव जानासि शृणु वक्ष्यामि तेऽखिलम् ।

दैवं नास्तीति ते येन स्थिरा बुद्धिर्भविष्यति ॥ १२ ॥

या मनोवासना पूर्व बभूव किल भूरिशः ।

सैवेयं कर्मभावेन नृणां परिणतिं गता ॥ १३ ॥

जन्तुर्यद्वासनो राम तत्कर्ता भवति क्षणात् ।

अन्यकर्मान्यभावश्चेत्येतन्नैवोपपद्यते ॥ १४ ॥

ग्रामगो ग्राममाप्नोति पत्तनार्थी च पत्तनम् ।

यो यो यद्वासनस्तत्र स स प्रयतते सदा ॥ १५ ॥

यदेव तीव्रसंवेगाद्दृढं कर्म कृतं पुरा ।

तदेव दैवशब्देन पर्यायेणेह कथ्यते ॥ १६॥

एवं कर्मस्थकर्माणि कर्मप्रौढा स्ववासना।

वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥ १७ ॥

यदैवं तानि कर्माणि कर्म साधो मनो हि तत् ।

मनो हि षुरुषस्तस्माद्दैव नास्तीति निश्चयः ॥ १८ ॥

एष एव मनोजन्तुर्यद्यत्प्रयतते हितम् ।

कृतं तत्तदवाप्नोति स्वत एव हि दैवतः ॥ १९ ॥

मनश्चित्तं वासना च कर्म दैवं च निश्चयः ।

राम दुर्निश्चयस्यैताः संज्ञाः सद्भिरुदाहृताः ॥ २० ॥

एवंनामा हि पुरुषो दृढभावनया यथा।

नित्यं प्रयतते राम फलमाप्नोत्यलं तथा ॥ २१ ॥

एवं पुरुषकारेण सर्वमेव रधूद्वह ।

प्राप्यते नेतरेणेह तस्मात्स शुभदोऽस्तु ते ॥ २२ ॥

Sriram said:

2.9.11: O revered one, knower of all dharma, you have said that what is accumulated from past actions is called fate. How then can you say it is unreal?

Maharishi Vashishta said:

2.9.12: Well done, O Rama, you understand rightly. Listen, I will explain everything to you, so that your mind becomes firmly convinced that fate does not exist.

2.9.13: The desires that arose in the mind in the past, in great abundance, have transformed into actions and their consequences for people.

2.9.14: O Rama, whatever desire a being holds, they instantly act to fulfill it. It is impossible for one to act contrary to their desires.

2.9.15: One who desires a village reaches a village; one who seeks a city reaches a city. Whatever desire one has, they always strive toward it.

2.9.16: The intense and resolute actions performed in the past are merely referred to as fate in this world.

2.9.17: Actions arise from desires, and desires grow strong through repeated actions. Desire belongs to the mind, and the mind is considered the person.

2.9.18: Since actions are rooted in the mind, and the mind is the essence of a person, it is certain that fate does not exist.

2.9.19: The mind, as a being, strives for what is beneficial, and whatever it strives for, it achieves through its own efforts, not through some Divine fate.

2.9.20: Mind, Consciousness, desire, action, and fate—these are terms used by the Wise to describe the same reality, O Rama, for those who lack clear understanding.

2.9.21: A person, through firm conviction and effort, always strives and achieves abundant results accordingly, O Rama.

2.9.22: Everything is attained through human effort alone, O descendant of Raghu, and not by any other means. Therefore, may your effort be directed toward what is auspicious.

Summary of the Teachings:

The dialogue between Rama and Vasishta in these verses from the Yoga Vasishta addresses the concept of fate and its relationship to human effort, desire, and the mind. In verse 2.9.11, Rama questions Vasishta about the apparent contradiction in dismissing fate while acknowledging that past actions shape one’s destiny. Vasishta’s response, spanning the subsequent verses, systematically deconstructs the notion of fate as an external or independent force, emphasizing that what is commonly called fate is merely the outcome of one’s own desires and actions. This teaching aims to empower Rama by shifting his perspective from fatalism to self-reliance, a core theme in the Yoga Vasishta’s philosophy of Self-Realization.

Vasishta explains that desires (vasanas) arising in the mind are the root cause of actions, and these actions, when performed with intensity and conviction, shape a person’s experiences (verses 2.9.13–2.9.16). The idea of fate is presented as a linguistic convenience—a term used to describe the results of past actions driven by desires. By linking desires to actions and actions to outcomes, Vasishta underscores that individuals are the architects of their own lives. 

For instance, a person desiring a village will strive toward it and reach it, illustrating that outcomes align with one’s intentions and efforts (2.9.15). 

This perspective negates the idea of a predetermined destiny controlled by external forces.

The centrality of the mind is a recurring theme in these verses. 

Vasishta equates the mind with the person, asserting that desires and actions originate in the mind, and thus, the mind is the true agent of one’s life (2.9.17–2.9.18). By identifying the mind as the source of what is termed fate, Vasishta dismisses fate as an independent entity. Instead, he emphasizes that what one experiences as fate is simply the fruition of their own mental impressions and efforts. This teaching encourages introspection and Self-Awareness, urging Rama to recognize the power of his own mind in shaping his Reality.

In verses 2.9.19–2.9.20, Vasishta further clarifies that terms like mind, Consciousness, desire, action, and fate are essentially synonymous, used to describe the same underlying process of mental activity manifesting as life experiences. This linguistic unification serves to demystify fate, presenting it as a product of human agency rather than a Cosmic mandate. The wise, according to Vasishta, use these terms to guide those who are still grappling with unclear understanding, helping them see that their efforts, driven by clear intention, determine their outcomes.

Finally, verses 2.9.21–2.9.22 conclude with an uplifting call to action, emphasizing that human effort (purusharth) is the sole means to achieve desired results. Vasishta encourages Rama to direct his efforts toward what is auspicious, reinforcing the idea that success and fulfillment depend on one’s own resolve and actions, not on an external force like fate. This teaching aligns with the broader Advaita Vedanta framework of the Yoga Vasishta, which advocates self-effort, mental discipline, and the Realization of one’s True Nature as the path to liberation. By dismantling the concept of fate, Vasishta empowers Rama—and by extension, the reader—to take responsibility for their life’s trajectory through conscious effort and purified intentions.

Chapter 2.9, Verses 1–10

Yoga Vashishtha 2.9.1–10

(The reality of fate)

श्रीराम उवाच ।

भगवन्तत्वधर्मज्ञ प्रतिष्ठामलमागतम्।

यल्लोके तद्वद ब्रह्मन्दैव नाम किमुच्यते ॥ १ ॥

श्रीवसिष्ठ उवाच ।

पौरुषं सर्वकार्याणां कर्तृ राघव नेतरत्।

फलभोक्तृ च सर्वत्र न दैवं तत्र कारणम् ॥ २ ॥

दैवं न किंचित्कुरुते न भुङ्ते न च विद्यते।

न दृश्यते नाद्रियते केवलं कल्पनेदृशी ॥ ३ ॥

सिद्धस्य पौरुषेणेह फलस्य फलशालिना।

शुभाशुभार्थसंपत्तिर्दैवशब्देन कथ्यते ॥ ४ ॥

पौरुषोपनता नित्यमिष्टानिष्टस्य वस्तुनः ।

प्राप्तिरिष्टाप्यनिष्टा वा दैवशब्देन कथ्यते ॥ ५ ॥

भावी त्ववश्यमेवार्थः पुरुऽषार्थैकसाधनः।

यः सोऽस्मिँल्लोकसंघाते दैवशब्देन कथ्यते ॥ ६ ॥

ननु राघव लोकस्य कस्यचित्किंचिदेव हि ।

दैवमाकाशरूपं हि करोति न करोति च ॥ ७ ॥

पुरुषार्थस्य सिद्धस्य शुभाशुभफलोदये ।

इदमित्थं स्थितमिति योक्तिस्तद्दैवमुच्यते ॥ ८ ॥

इत्थं ममाभवद्बुद्धितिथ मे निश्चयो ह्यभूत् ।

इति कर्मफलप्राप्तौ योक्तिस्तद्दैवमुच्यते ॥ ९ ॥

इष्टानिष्टफलप्राप्ताविदमित्यस्य  वाचकम् ।

आश्वासनामात्रवचो दैवमित्येव कथ्यते ॥ १० ॥

Sri Rama said: 

2.9.1: O revered sage, knower of dharma, I have come to you seeking clarity. Please tell me, O Brahman, what is meant by the term "daiva" (fate or destiny) in this world?

Sri Vasishta replied: 

2.9.2: O Raghava, human effort (paurusha) is the sole cause of all actions and their results. It is the experiencer of all outcomes, and fate (bhagya) is not the cause of these.

2.9.3: Fate does nothing, enjoys nothing, and does not truly exist. It is neither seen nor regarded; it is merely a concept imagined by the mind.

2.9.4: The fruition of human effort, when it yields results—whether auspicious or inauspicious—is referred to by the term "fate" in common usage.

2.9.5: The attainment of desired or undesired outcomes, brought about by constant human effort, is described as "fate" in ordinary language.

2.9.6: That which is inevitable, achieved solely through human endeavor, is what people in this world call "fate."

2.9.7: O Raghava, does fate, like an empty void, truly do anything or not do anything for anyone in this world?

2.9.8: When human effort leads to the rise of auspicious or inauspicious results, the statement "this is how it is" is what is called "fate."

2.9.9: The conviction that arises, such as "this is how my mind has concluded" or "this is my firm resolve," in the context of reaping the fruits of actions, is referred to as "fate."

2.9.10: The term "fate" is merely a comforting word used to describe the attainment of desired or undesired results, signifying "this is how it is."

Summary of the Teachings:

The dialogue between Sri Rama and Sage Vasishta in these verses from the Yoga Vasishta (2.9.1–2.9.10) centers on the concept of "bhagya" (fate or destiny) and its relationship to human effort (paurusha). Rama, seeking clarity, asks Vasishta to define fate, prompting a profound exposition that challenges conventional notions of destiny. Vasishta’s response emphasizes the primacy of human effort over the idea of an external, deterministic force called fate. This teaching is rooted in the Advaita Vedanta philosophy, which underscores self-effort and personal responsibility as the driving forces behind life’s outcomes, dismissing fate as a mere mental construct.

Vasishta begins by asserting that all actions and their consequences arise solely from human effort, not from an independent entity called fate. He explains that fate is neither an active agent nor a tangible Reality; it is simply a term used to describe the results of one’s efforts, whether they manifest as positive or negative outcomes. By framing fate as a linguistic convenience rather than a causal force, Vasishta encourages Rama to recognize that individuals are the architects of their own destinies through their actions. This perspective empowers the individual, aligning with the broader yogic principle of self-reliance and conscious action.

The Sage further elaborates that what people call "fate" is merely the fruition of human endeavor, labeled as such to explain the attainment of desired or undesired results. This redefinition challenges the fatalistic worldview that attributes life’s events to an uncontrollable external power. Instead, Vasishta emphasizes that what appears inevitable is, in fact, the outcome of one’s own efforts. By doing so, he shifts the focus from passive acceptance of circumstances to active engagement with life’s challenges, reinforcing the idea that personal agency is paramount.

Vasishta also addresses the psychological aspect of fate, noting that it serves as a comforting concept for people to make sense of life’s outcomes. When individuals experience the results of their actions and describe them as "this is how it is," they are merely using the term "fate" to articulate their acceptance or understanding of those results. This insight reveals fate as a mental construct, a way to rationalize the interplay of actions and consequences, rather than an independent force governing life. Vasishta’s teaching thus invites introspection, urging individuals to question the narratives they create around their experiences.

In summary, these verses convey a powerful message about the supremacy of human effort over the illusion of fate. By debunking the notion of destiny as an external entity, Vasishta encourages Rama—and, by extension, all seekers—to take responsibility for their actions and their consequences. The teaching aligns with the Yoga Vasishta’s broader emphasis on Self-Realization through Wisdom, effort, and discernment, urging individuals to transcend limiting beliefs and embrace their capacity to shape their lives. This perspective fosters a sense of empowerment, clarity, and purpose, aligning with the text’s ultimate aim of guiding the seeker toward Realization.

Chapter 2.8, Verses 9–16

Yoga Vashishtha 2.8.9–16

(Fate is an illusory construct, lacking substance or influence over human actions and outcomes)

श्रीवसिष्ठ उवाच ।

न चामूर्तेन दैवेन मूर्तस्य सहकर्तृता ।

पुंसः संदृश्यते काचित्तस्माद्दैवं निरर्थकम् ॥ ९ ॥

मिथोऽङ्गानि समासाद्य द्वयोरेकैककर्तृता ।

हस्तादीनां हतत्वे ह न दैवेन क्वचित्कृतम् ॥ १० ॥

मनोबुद्धिवदप्येतद्दैवं नेहानुभूयते ।

आगोपालं कृतप्रज्ञैस्तेन दैवमसत्सदा ॥ ११ ॥

पृथक्चेद्बुद्धिरन्योऽर्थः सैव चेत्कान्यता तयोः ।

कल्पनायां प्रमाणं चेत्पौरुषं किं न कल्प्यते ॥ १२ ॥

नामूर्तेस्तेन सङ्गोऽस्ति नभसेव वपुष्मतः ।

मूर्तं च दृश्यते लग्नं तस्माद्दैवं न विद्यते ॥ १३ ॥

विनियोक्रथ भूतानामस्त्यन्यच्चेज्जगत्त्रये ।

शेरते भूतवृन्दानि दैवं सर्वं करिष्यति ॥ १४ ॥

दैवेन त्वभियुक्तोऽहं तत्करोमीदृशं स्थितम् ।

समाश्वासनवागेषा न दैवं परमार्थतः ॥ १५ ॥

मूढैः प्रकल्पितं दैवं तत्परास्ते क्षयं गताः।

प्राज्ञास्तु पौरुषार्थेन पदमुत्तमतां गताः ॥ १६ ॥

Maharishi Vashishta said:

2.8.9: The formless Divine has no cooperative role with a person in physical form; therefore, fate is meaningless, as no such interaction is observed.

2.8.10: The limbs of the body work together, each performing its own function, like the hands; nothing is accomplished by fate in this regard.

2.8.11: Just as the mind and intellect are experienced, fate is not perceived in the same way; hence, the Wise consider fate to be eternally non-existent.

2.8.12: If the intellect is distinct from the object, or if they are the same, why assume their difference? If imagination is valid, why not imagine human effort instead?

2.8.13: There is no connection between the formless (fate) and the embodied, just as there is none between the sky and a physical form; only the tangible is seen to be connected, so fate does not exist.

2.8.14: If there were another force controlling beings in the three worlds, all beings would lie idle, and fate would do everything.

2.8.15: The notion of being driven by fate, thinking “I do this because of it,” is merely a comforting excuse; in Ultimate Reality, fate does not exist.

2.8.16: Fate is imagined by the ignorant, and those who rely on it perish; but the Wise, through human effort, attain the Highest State.

Summary of the Teachings:

The verses from Yoga Vasishta 2.8.9 to 2.8.16, as spoken by Sage Vasishta, systematically dismantle the concept of fate (bhagya) as an external, controlling force in human life. The central teaching is that fate is an illusory construct, lacking substance or influence over human actions and outcomes. Vasishta emphasizes that human effort (paurusha) is the true determinant of success, urging individuals to rely on their own agency rather than attributing events to an abstract, formless entity like fate. These verses align with the text’s broader non-dualistic philosophy, which prioritizes self-effort and wisdom over passive dependence on external forces.

In verses 9 to 11, Vasishta argues that fate, being formless, cannot interact with or influence the physical body or its actions. He illustrates this with the analogy of bodily limbs, which function through their own coordinated efforts, not through any intervention of fate. Furthermore, unlike the tangible experience of the mind and intellect, fate is not directly perceived, leading the Wise to reject its existence. This establishes a foundational critique: fate is an unproven assumption that lacks empirical or experiential basis, and thus, it should not be relied upon.

Verses 12 and 13 deepen this critique by questioning the logic of attributing outcomes to fate. Vasishta challenges the notion of fate as a separate entity controlling human intellect or actions, comparing its supposed interaction with the physical world to the impossible connection between the sky and a tangible object. He asserts that only what is observable and tangible—such as human effort and its results—holds validity. By dismissing fate as a mere imagination, these verses encourage a rational approach, urging individuals to focus on what is within their control rather than inventing an external force to explain events.

Verse 14 takes a hypothetical stance: if fate were a controlling force, all beings would be passive, with no need for action, as fate would orchestrate everything. This reductio ad absurdum argument highlights the absurdity of relying on fate, as it would render human agency and effort obsolete. 

Verse 15 further dismisses fate as a psychological crutch, a comforting excuse used to justify inaction or failure. Vasishta stresses that such thinking is superficial and does not hold up in the face of Ultimate Truth, reinforcing the idea that individuals create their own destinies through conscious effort.

The final verse (16) contrasts the fates of the ignorant and the Wise. Those who cling to the notion of fate, a construct of the deluded mind, ultimately face ruin, while the Wise, who rely on purposeful effort, achieve the highest spiritual and worldly goals. This concluding message encapsulates the practical and philosophical essence of these verses: human effort, grounded in wisdom and Self-Awareness, is the path to Realization and success, while belief in fate is a trap that leads to stagnation. Collectively, these teachings inspire self-reliance, rational thinking, and proactive engagement with life’s challenges, aligning with the Yoga Vasishta’s emphasis on Self-Realization through disciplined effort.

Chapter 2.8, Verses 1–8

Yoga Vashishtha 2.8.1–8

(Fate is a misconception born of ignorance)

श्रीवसिष्ठ उवाच ।

नाकृतिर्न च कर्माणि न स्पन्दो न पराक्रमः ।

तन्मिथ्याज्ञानवद्रूढं दैवं नाम किमुच्यते ॥ १ ॥

स्वकर्मफलसंप्राप्ताविदमित्थमितीति याः ।

गिरस्ता दैवनाम्नैताः प्रसिद्धिं समुपागताः ॥ २ ॥

तत्रैव मूढमतिभिर्दैवमस्तीति निश्चयः।

आत्तो दुरवबोधेन रज्ज्वामिव भुजंगमः ॥ ३ ॥

ह्यस्तनी दुष्क्रियाभ्येति शोभां सत्क्रियया यथा ।

अद्यैवं प्राक्तनी तस्माद्यत्नात्सत्कार्यवान्भवेत् ॥ ४ ॥

मूढानुमानसंसिद्धं दैवं यस्यास्ति दुर्मतेः ।

दैवाद्दाहोऽस्ति नैवेति गन्तव्यं तेन पावके ॥ ५ ॥

दैवमेवेह चेत्कर्तुं पुंसः किमिव चेष्टया।

स्नानदानासनोच्चारान्दैवमेव करिष्यति ॥ ६ ॥

किंवा शास्त्रोपदेशेन मूकोऽयं पुरुषः किल ।

संचार्यते तु दैवेन किं कस्येहोपदिश्यते ॥ ७ ॥

न च निस्पन्दता लोके दृष्टेह शवतां विना ।

स्पन्दाच्च फलसंप्राप्तिस्तस्माद्दैवं निरर्थकम् ॥ ८ ॥

Maharishi Vashishta said: 

2.8.1: There is no form, no actions, no movement, no prowess; what is called "fate" is merely a misconception rooted in ignorance.

2.8.2: The words spoken about the results of one’s actions, such as "this happened because of that," are popularly known as "fate."

2.8.3: In that context, the ignorant firmly believe in the existence of fate, like mistaking a rope for a snake due to misunderstanding.

2.8.4: As yesterday’s misdeeds lead to suffering, good actions bring prosperity; therefore, one should strive to perform virtuous actions today.

2.8.5: For the fool who believes in fate established by flawed reasoning, thinking there’s no harm from fate, let him walk into fire.

2.8.6: If fate alone is the doer here, what need is there for human effort? Fate itself would perform bathing, charity, sitting, or speaking.

2.8.7: Or, if a person is mute and driven by fate, what use is scriptural teaching? Why instruct anyone if fate controls all?

2.8.8: In this world, nothing is seen to be motionless except a corpse; action yields results, so the concept of fate is meaningless.

Summary of the Teachings:

The verses from Yoga Vasishta 2.8.1 to 2.8.8, spoken by Sage Vasishta, systematically dismantle the notion of "fate" as an independent force governing human life. The teachings emphasize that fate is a misconception born of ignorance, akin to mistaking a rope for a snake. Vasishta argues that what people call fate is merely a label for the outcomes of their own actions, misunderstood as an external force. This perspective challenges the deterministic view that attributes life’s events to an uncontrollable destiny, urging individuals to recognize the power of their actions instead.

The first two verses establish that fate lacks any tangible form, substance, or agency. It is not a distinct entity with attributes like form or action but rather a term used to describe the consequences of one’s deeds. People often attribute events to fate when they fail to see the direct link between their actions and their results. This misattribution, Vasishta explains, stems from a lack of understanding, which leads to the erroneous belief that an external force dictates life’s outcomes.

In verses three and four, Vasishta critiques the folly of clinging to the idea of fate, comparing it to a delusion that clouds judgment. He stresses the importance of personal effort and virtuous actions, noting that just as past misdeeds lead to suffering, good actions pave the way for positive outcomes. This cause-and-effect relationship underscores the text’s advocacy for self-responsibility, encouraging individuals to act wisely in the present to shape a favorable future rather than passively relying on fate.

Verses five through seven further debunk the concept of fate by highlighting its absurdity in practical terms. Vasishta uses sharp reasoning to illustrate that if fate were the sole driver, human effort—such as performing rituals, giving charity, or even basic communication—would be unnecessary. He challenges the fatalistic mindset by questioning the purpose of teachings or effort if everything is predetermined, exposing the inconsistency of relying on fate while still engaging in purposeful actions.

The final verse seals the argument by asserting that action, not fate, drives results in the world. Vasishta points out that only a lifeless corpse is devoid of action, implying that all living beings are defined by their capacity to act and achieve outcomes through effort. By declaring fate meaningless, these verses advocate for a proactive approach to life, rooted in Self-Awareness and purposeful action, aligning with the broader teachings of Yoga Vasishta that emphasize self-effort and Wisdom as the means to Realization.

Chapter 2.7, Verses 23–32

Yoga Vashishtha 2.7.23–32

(Human effort is most effective when guided by virtuous company and the study of sacred scriptures)

श्रीवसिष्ठ उवाच ।

पुरुषो जायते लोके वर्धते जीर्यते पुनः।

न तत्र दृश्यते दैवं जरायौवनबाल्यवत् ॥ २३ ॥

अर्थप्रापककार्यैकप्रयत्नपरता बुधैः ।

प्रोक्ता पौरुषशब्देन सर्वमासाद्यतेऽनया ॥ २४ ॥

देशाद्देशान्तरप्राप्तिर्हस्तस्य द्रव्यधारणम्।

व्यापारश्च तथाङ्गानां पौरुषेण न दैवतः ॥ २५ ॥

अनर्थप्राप्तिकार्यैकप्रयत्नपरता तु या।

प्रोक्ता प्रोन्मत्तचेष्टेति न किंचित्प्राप्यतेऽनया ॥ २६ ॥

क्रियया स्पन्दधर्मिण्या स्वार्थसाधकता स्वयम् ।

साधुसंगमसच्छास्त्रतीक्ष्णयोन्नीयते धिया ॥ २७ ॥

अनन्तसमतानन्दं परमार्थं स्वकं विदुः।

स येभ्यः प्राप्यते यत्नात्सेव्यास्ते शास्त्रसाधवः ॥ २८ ॥

सच्छास्त्रादिगुणो मत्या सच्छास्त्रादिगुणान्मतिः ।

विवर्धेते मिथोऽभ्यासात्सरोजाविव कालतः ॥ २९ ॥

आबाल्यादलमभ्यस्तैः शास्त्रसत्संगमादिभिः ।

गुणैः पुरुषयत्नेन स्वार्थः संपद्यते हितः ॥ ३० ॥

पौरुषेण जिता दैत्याः स्थापिता भुवनक्रियाः ।

रचितानि जगन्तीह विष्णुना न च दैवतः ॥ ३१ ॥

जगति पुरुषकारकारणेऽस्मिन् कुरु रघुनाथ चिरं तथा प्रयत्नम् ।

व्रजसि तरुसरीसृपाभिधानां सुभग यथा न दशामशङ्क एव ॥ ३२ ॥

Maharishi Vashishta said:

2.7.23: A person is born in the world, grows, and ages, but in this process, no Divine intervention is observed, as in the stages of childhood, youth, and old age.

2.7.24: The Wise call "human effort" the single-minded endeavor toward actions that achieve desired results, and through this effort, everything is accomplished.

2.7.25: Traveling from one place to another, holding objects with the hand, and the functioning of the limbs are achieved through human effort, not by Divine will.

2.7.26: The effort that is directed solely toward undesirable outcomes is called reckless or frenzied action, and nothing worthwhile is achieved through it.

2.7.27: Through actions guided by the nature of movement, one’s goals are achieved by associating with the virtuous and studying sacred scriptures, which sharpen the intellect.

2.7.28: The Wise recognize the Ultimate Truth as Infinite, equanimous Bliss, attainable through effort by following the guidance of scriptures and virtuous Beings.

2.7.29: The qualities derived from sacred scriptures and virtuous company enhance the intellect, and through practice, they mutually strengthen each other, like lotuses blooming over time.

2.7.30: From childhood, through persistent practice of virtues like studying scriptures and keeping good company, one’s beneficial goals are achieved through human effort.

2.7.31: Through human effort, demons were defeated, the workings of the world were established, and the universes were created by Vishnu, not by Divine fate.

2.7.32: In this world, where human effort is the cause, O Raghunatha, strive diligently for a long time, so you do not fall into the unfortunate state of trees, creepers, or snakes.

Summary of the Teachings:

The verses from Yoga Vasishta 2.7.23 to 2.7.32, spoken by Sage Vasishta to Lord Rama, emphasize the supremacy of human effort (paurusha) over Divine intervention or fate in shaping one’s life and achieving meaningful outcomes. The teachings assert that the natural progression of human life—birth, growth, and aging—occurs without any visible Divine interference, underscoring that individuals are responsible for their own paths. This sets the foundation for the central theme of these verses: the power and necessity of purposeful human effort in attaining success and spiritual growth.

The text defines human effort as the focused pursuit of actions that lead to desirable results, contrasting it with reckless or aimless actions that yield no value. The Wise, according to Vasishta, recognize that achievements such as physical movement, acquiring resources, or traveling are the outcomes of deliberate effort, not the whims of fate. This distinction highlights the importance of intentionality and discipline in one’s endeavors, dismissing reliance on external forces like destiny.

The verses further elaborate that human effort is most effective when guided by virtuous company and the study of sacred scriptures. These influences sharpen the intellect and align actions with Higher Goals, ultimately leading to the Realization of Infinite, equanimous Bliss —the Ultimate Truth. The interplay between a cultivated intellect and virtuous practices is likened to lotuses blooming over time, suggesting that consistent effort and the right environment foster gradual but profound growth.

Vasishta emphasizes the importance of starting this practice early in life, from childhood, to cultivate virtues that lead to beneficial outcomes. Historical and mythological examples, such as Vishnu’s creation of the universes and the defeat of demons, illustrate that even Divine accomplishments are rooted in effort rather than passive reliance on fate. This reinforces the idea that human agency is the primary driver of success, both in worldly and spiritual pursuits.

Finally, the teachings culminate in an exhortation to Lord Rama to persevere diligently in his efforts to avoid falling into undesirable states of existence, such as those of trees or snakes, which symbolize stagnation or ignorance. The verses collectively advocate for a proactive, disciplined, and virtuous approach to life, where human effort, supported by Wisdom and good company, is the key to achieving meaningful goals and transcending mundane limitations.

Chapter 2.7, Verses 11–22

Yoga Vashishtha 2.7.11–22

(proactive, self-reliant approach to life)

श्रीवसिष्ठ उवाच ।

शास्त्रतो गुरुतश्चैव स्वतश्चेति त्रिसिद्धयः ।

सर्वत्र पुरुषार्थस्य न दैवस्य कदाचन ॥ ११ ॥

अशुभेषु समाविष्टं शुभेष्वेवावतारयेत् ।

प्रयत्नाच्चित्तमित्येष सर्वशास्त्रार्थसंग्रहः ॥ १२ ॥

यच्छ्रेयो यदतुच्छं च यदपायविवर्जितम्।

तत्तदाचर यत्नेन पुत्रेति गुरवः स्थिताः ॥ १३ ॥

यथा यथा प्रयत्नो मे फलमाशु तथा तथा ।

इत्यहं पौरुषादेव फलभाङ् न तु दैवतः ॥ १४ ॥

पौरुषाद्दृश्यते सिद्धिः पौरुषाद्धीमतां क्रमः ।

दैवमाश्वासनामात्रं दुःखे पेलवबुद्धिषु ॥ १५ ॥

प्रत्यक्षप्रमुखैर्नित्यं प्रमाणैः पौरुषक्रमः।

फलितो दृश्यते लोके देशान्तरगमादिकः ॥ १६ ॥

भोक्ता तृप्यति नाभोक्ता गन्ता गच्छति नागतिः ।

वक्ता वक्ति न चावक्ता पौरुषं सफलं नृणाम् ॥ १७ ॥

पौरुषेण दुरन्तेभ्यः संकटेभ्यः सुबुद्धयः।

समुत्तरन्त्ययत्नेन न तु मोघतयानया ॥ १८ ॥

यो यो यथा प्रयतते स स तत्तत्फलैकभाक् ।

न तु तूष्णीं स्थितेनेह केनचित्प्राप्यते फलम् ॥ १९ ॥

शुभेन पुरुषार्थेन शुभमासाद्यते फलम्।

अशुभेनाशुभं राम यथेच्छसि तथा कुरु ॥ २० ॥

पुरुषार्थात्फलप्राप्तिर्देशकाल वशादिह ।

प्राप्ता चिरेण शीघ्रं वा यासौ दैवमिति स्मृता ॥ २१ ॥

न दैवं दृश्यते दृष्ट्या न च लोकान्तरे स्थितम् ।

उक्तं दैवाभिधानेन स्वर्लोके कर्मणः फलम् ॥ २२ ॥

Maharishi Vashishta said:

2.7.11: Success is achieved through three means—scriptures, the guidance of a teacher, and one’s own effort. Never is it due to fate alone.

2.7.12: When the mind is immersed in unwholesome states, it should be directed toward wholesome ones through effort. This is the essence of all scriptural teachings.

2.7.13: Whatever is beneficial, noble, and free from decay—pursue that diligently, O son, as advised by the Wise teachers.

2.7.14: The more effort I put forth, the quicker and greater the results I achieve. I attain success through human effort, not through fate.

2.7.15: Success is seen through human effort; the progress of the Wise comes from effort. Fate is merely a consoling notion for the weak-minded in times of distress.

2.7.16: The path of human effort, supported by evident proofs, is seen to yield results in the world, such as traveling to distant lands and other achievements.

2.7.17: The eater is satisfied, not the non-eater; the traveler reaches the destination, not the one who stays still; the speaker communicates, not the silent one. Human effort brings success to people.

2.7.18: Through effort, the Wise overcome even the most formidable difficulties effortlessly, not through futile inaction.

2.7.19: Whatever effort one makes, one reaps the corresponding fruits. No one achieves results by remaining idle.

2.7.20: Through virtuous effort, one attains auspicious results; through unwholesome effort, inauspicious results follow. Therefore, act as you wish, O Rama.

2.7.21: The attainment of results through human effort depends on time and place. Whether achieved quickly or after a long time, this is what is called fate.

2.7.22: Fate is not something seen with the eyes, nor does it exist in some other world. What is termed fate is simply the result of one’s actions in this world.

Summary of the Teachings:

The verses from Yoga Vasishta 2.7.11 to 2.7.22, spoken by Sage Vasishta to Rama, emphasize the paramount importance of human effort (paurusham) over the concept of fate (bhagya) in achieving success and shaping one’s life. The teachings assert that success is derived from three primary sources: the wisdom of scriptures, the guidance of a teacher, and one’s own diligent effort. Fate, as traditionally understood, is dismissed as a mere consolation for those lacking resolve, underscoring that human agency is the true determinant of outcomes. This perspective empowers individuals to take responsibility for their actions and their consequences, rejecting passivity or reliance on external forces.

Central to these verses is the idea that the mind can be transformed through conscious effort. When caught in negative or unwholesome states, one should strive to redirect it toward positive, virtuous paths, as this encapsulates the core of spiritual and practical Wisdom. The teachings encourage the pursuit of what is noble, beneficial, and enduring, advising diligence in actions that align with these qualities. This focus on intentional effort highlights the transformative power of disciplined action, aligning with the broader philosophical framework of self-improvement and mindfulness found in the Yoga Vasishta.

The verses further illustrate that effort directly correlates with results. Whether it is the act of eating to satisfy hunger, traveling to reach a destination, or speaking to communicate, tangible outcomes arise from active engagement, not from inaction. The Wise, through persistent effort, can overcome even the most daunting challenges, while idleness leads to no progress. This principle is reinforced with the assertion that the nature of one’s effort—whether virtuous or unwholesome —determines the quality of the results, urging Rama (and the reader) to choose actions wisely.

The concept of fate is redefined in these verses as the outcome of one’s actions, shaped by the context of time and place, rather than an independent, predetermined force. What is commonly called fate is merely the fruition of past efforts, demystifying it as a product of human endeavor rather than a mystical or external power. This redefinition shifts the focus from fatalism to accountability, encouraging individuals to see their actions as the seeds of their future circumstances.

In essence, these teachings advocate for a proactive, self-reliant approach to life, rooted in the belief that human effort is the primary driver of success and fulfillment. By emphasizing the role of personal agency, the guidance of wisdom, and the rejection of passivity, the verses inspire a disciplined, purposeful pursuit of goals. They serve as a call to action for individuals to cultivate their minds, align their efforts with virtuous aims, and recognize that their destiny lies within their own hands, shaped by the choices they make and the efforts they undertake.

Chapter 2.6, Verses 1–10

Yoga Vashishtha 2.6.1–10

(transformative potential of human action)

श्रीवसिष्ठ उवाच ।

तस्मात्प्राक्पौरुषाद्दैवं नान्यत्तत्प्रोज्झ्य दूरतः ।

साधुसंगमसच्छास्त्रैर्जीवमुत्तारयेद्बलात् ॥ १ ॥

यथा यथा प्रयत्नः स्याद्भवेदाशु फलं तथा ।

इति पौरुषमेवास्ति दैवमस्तु तदेव च ॥ २ ॥

दुःखाद्यथा दुःखकाले हा कष्टमिति कथ्यते ।

हाकष्टशब्दपर्यायस्तथा हा दैवमित्यपि ॥ ३ ॥

प्राक्स्वकर्मेतराकारं दैवं नाम न विद्यते ।

बालः प्रबलपुंसेव तज्जेतुमिह शक्यते ॥ ४ ॥

ह्यस्तनो दुष्ट आचार आचारेणाद्य चारुणा ।

यथाशु शुभतामेति प्राक्तनं कर्म तत्तथा ॥ ५ ॥

तज्जयाय यतन्ते ये न लोभलवलम्पटाः ।

ते दीनाः प्राकृता मूढाः स्थिता दैवपरायणाः ॥ ६ ॥

पौरुषेण कृतं कर्म दैवाद्यदभिनश्यति।

तत्र नाशयितुर्ज्ञेयं पौरुषं बलवत्तरम् ॥ ७ ॥

यदेकवृन्तफलयोरथैकं शून्यकोटरम् ।

तत्र प्रयत्नः स्फुरितस्तथा तद्रससंविदः ॥ ८ ॥

यत्प्रयान्ति जगद्भावाः संसिद्धा अपि संक्षयम् ।

क्षयकारकयत्नस्य ह्यत्र ज्ञेयं महद्बलम् ॥ ९ ॥

द्वौ हुडाविव युध्येते पुरुषार्थौ परस्परम् ।

य एव बलवांस्तत्र स एव जयति क्षणात् ॥ १० ॥

Maharishi Vashishta said: 

2.6.1: Therefore, there is no such thing as fate apart from one’s own effort; casting aside the notion of fate far away, one should uplift the soul through the company of the virtuous and the study of true scriptures.

2.6.2: The more effort one exerts, the quicker the results manifest; thus, effort alone exists, and what is called fate is nothing but that very effort.

2.6.3: Just as one laments “Oh, what misery!” during times of suffering, the term “Oh, fate!” is merely another expression for that same lamentation.

2.6.4: There is no such thing as fate apart from the actions performed in the past; like a child overcoming a strong man, it can be conquered here through effort.

2.6.5: Just as a person of bad conduct can swiftly attain virtue through good conduct today, so too can past actions be transformed through present effort.

2.6.6: Those who strive to overcome fate but are swayed by greed and attachment remain lowly, ordinary, and deluded, clinging to the idea of fate.

2.6.7: If an action performed through effort is destroyed by what is called fate, it should be understood that the effort of the destroyer is stronger.

2.6.8: Just as one fruit on a branch may be full while another is empty, effort determines the outcome, like the taste experienced by the one who strives.

2.6.9: Even perfected things in the world perish due to destructive efforts; the great power of the effort causing destruction should be recognized here.

2.6.10: Two efforts (fate and paurash), like two rams, clash against each other; the one that is stronger prevails instantly.

Summary of the Teachings:

The verses from Yoga Vasishta 2.6.1 to 2.6.10 emphasize the supremacy of human effort (paurusha) over the concept of fate (bhagya). The text firmly rejects the notion of an external, predetermined force called fate, asserting that what is often labeled as fate is merely the outcome of one’s past actions. By aligning oneself with virtuous company and studying true scriptures, an individual can actively shape their destiny, uplifting their soul through conscious effort. This teaching underscores personal responsibility and the power of self-determination, urging one to discard passive reliance on fate.

The verses further illustrate that the fruits of one’s actions are directly proportional to the effort invested. The more diligently one strives, the sooner and more effectively results manifest. The text uses vivid analogies, such as likening cries of “fate” to expressions of misery, to show that attributing outcomes to fate is a misinterpretation of the consequences of one’s own deeds. This perspective empowers individuals to take control of their lives, emphasizing that effort is the true driving force behind success or failure.

The teachings also highlight the malleability of past actions through present effort. Just as a person can transform their character from negative to virtuous through conscious behavior, past karma can be reshaped by current actions. The text warns against succumbing to greed or delusion, which keep individuals trapped in a cycle of blaming fate rather than taking action. Those who fail to exert effort and remain attached to desires are described as ordinary and deluded, unable to break free from the notion of an external fate.

The verses use metaphors to convey the competitive nature of effort. For instance, the comparison of efforts to fruits on a branch—one full, another empty—illustrates that outcomes depend on the quality and intensity of effort. Similarly, the clash of efforts is likened to two rams fighting, where the stronger prevails. This reinforces the idea that the power of one’s effort determines the outcome, whether it leads to creation or destruction. Even seemingly perfected things can perish if met with a stronger opposing effort, highlighting the dynamic interplay of actions.

In essence, these verses advocate for a proactive, effort-driven approach to life, dismissing fate as an illusion born of misunderstanding. They encourage individuals to cultivate discipline, associate with the Wise, and engage in persistent effort to shape their destiny. By emphasizing the transformative potential of human action, the Yoga Vasishta inspires a mindset of empowerment, where one’s present efforts can overcome the inertia of past deeds, leading to spiritual and worldly success.