Sarga 5¶

Mumukṣu Prakaraṇa · Effort and the struggle with the past (32 verses)

Sarga 5 at a glance

Vasiṣṭha continues on effort.

Engagement comes first; wishing without acting is a drunkard's game. There is no fate apart from one's own action (2.5.1–2.5.4).
Past and present effort fight like rams; the stronger wins. Make the present stronger, gritting your teeth (2.5.5–2.5.13).
Do not be like idle men; break out of saṃsāra like a lion. Reflect daily on the body's end. Fatalism is like fleeing from one's own arms (2.5.14–2.5.22).
Effort has limits and works with good scripture, good company and good conduct (2.5.23–2.5.29).
Laziness fills the world with misery; after childhood, examine your own virtues and faults. The first day ends (2.5.30–2.5.32).

Verse 2.5.1¶

श्रीवसिष्ठ उवाच ।
प्रवृत्तिरेव प्रथमं यथाशास्त्रविहारिणाम् ।
प्रभेव वर्णभेदानां साधनी सर्वकर्मणाम् ॥ २.५.१ ॥

यथा-शास्त्र-विहारिणाम् (for those who live by scripture) प्रथमं (first of all) प्रवृत्तिः एव (engagement itself) सर्व-कर्मणां साधनी (is the means of accomplishing all actions), वर्ण-भेदानां प्रभा इव (as light is for [seeing] the differences of colours).

Translation: Śrī Vasiṣṭha said: "For those who live according to scripture, engagement itself comes first. It makes every undertaking possible, as light makes it possible to tell one colour from another."

Pointers for Reflection:

प्रवृत्ति — setting to work. Before anything can succeed, one must begin. Light does not paint the colours, but without it none can be seen; so with engagement.
The Gītā: न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते — not by refraining from action does one reach actionlessness (3.4).

Verse 2.5.2¶

मनसा वाञ्छते यच्च यथाशास्त्रं न कर्मणा ।
साध्यते मत्तलीलासौ मोहनी नार्थसाधनी ॥ २.५.२ ॥

यत् च (and what) मनसा यथा-शास्त्रं वाञ्छते (one desires in the mind, in line with scripture) कर्मणा न साध्यते (but does not carry out in action), असौ मत्त-लीला (that is a drunkard's play) मोहनी (deluding), न अर्थ-साधनी (not accomplishing its aim).

Translation: "To wish in one's mind for what scripture recommends, without carrying it out in action, is a drunkard's game: it deceives, and achieves nothing."

Pointers for Reflection:

Good intentions are not enough. Agreeing with the teaching inwardly while never acting on it is self-deception. The Dhammapada: yathāpi ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ, evaṃ subhāsitā vācā aphalā hoti akubbato — like a lovely flower without scent are fine words that are not acted upon (51).

Verse 2.5.3¶

यथा संयतते येन तथा तेनानुभूयते ।
स्वकर्मैवेति चास्तेऽन्या व्यतिरिक्ता न दैवदृक् ॥ २.५.३ ॥

यथा (as) येन संयतते (one strives) तथा (so) तेन अनुभूयते (is it experienced by him); स्व-कर्म एव इति (it is one's own action alone) — अन्या व्यतिरिक्ता दैव-दृक् न आस्ते (there is no separate thing called fate).

Translation: "As one strives, so one experiences. There is only one's own action; no separate thing called 'fate' exists apart from it."

Pointers for Reflection:

Fate dissolved into action. This is Vasiṣṭha's core claim: "fate" is not a second power alongside our deeds; it is our deeds seen from the side of their results.
Jaina teaching is close: there is no creator who assigns fortunes; the soul binds itself by its own karma and frees itself by its own effort.

Verse 2.5.4¶

उच्छास्त्रं शास्त्रितं चेति द्विविधं पौरुषं स्मृतम् ।
तत्रोच्छास्त्रमनर्थाय परमार्थाय शास्त्रितम् ॥ २.५.४ ॥

पौरुषं द्विविधं स्मृतम् (effort is said to be twofold): उत्-शास्त्रं शास्त्रितं च इति (going against scripture, and in line with scripture); तत्र (of these) उत्-शास्त्रम् अनर्थाय (the one against scripture leads to harm), शास्त्रितं परम-अर्थाय (the one in line with it, to the highest good).

Translation: "Effort is of two kinds: against scripture and in keeping with it. Effort against scripture leads to ruin; effort in keeping with it leads to the highest good."

Pointers for Reflection:

Not all effort is good. A thief is diligent too. The direction matters as much as the energy. Śāntideva makes the same point: effort is zeal for the good, not zeal as such.

Verse 2.5.5¶

द्वौ हुडाविव युध्येते पुरुषार्थौ समासमौ ।
प्राक्तनश्चैहिकश्चैव शाम्यत्यत्राल्पवीर्यवान् ॥ २.५.५ ॥

प्राक्तनः च ऐहिकः च एव (that of the past and that of the present) द्वौ पुरुषार्थौ (two efforts) सम-असमौ (equal or unequal) हुडौ इव युध्येते (fight like two rams); अत्र (here) अल्प-वीर्यवान् शाम्यति (the weaker is subdued).

Translation: "Past effort and present effort fight like two rams, sometimes evenly matched, sometimes not. The weaker one gives way."

Pointers for Reflection:

The ram fight. A vivid image: past tendencies butt heads with present resolve. Neither wins by right; the stronger wins. So one must make the present stronger.
Hope in a simple law. If the stronger wins, then the outcome is not sealed. One can always add strength to the present side.

Verse 2.5.6¶

अतः पुरुषयत्नेन यतितव्यं यथा तथा ।
पुंसा तन्त्रेण सद्योगाद्येनाश्वद्यतनो जयेत् ॥ २.५.६ ॥

अतः (therefore) पुंसा (by a person) पुरुष-यत्नेन (by human effort) यथा तथा (by any means) तन्त्रेण सत्-योगात् (with method and right application) यतितव्यम् (one must strive), येन अद्यतनः आशु जयेत् (so that the present quickly wins).

Translation: "So one must strive with all one's effort, using method and skill, so that the present may quickly prevail."

Pointers for Reflection:

Method and skill. Not brute force but तन्त्र (technique) and योग (skilful application). The Gītā: योगः कर्मसु कौशलम् — yoga is skill in action (2.50).

Verse 2.5.7¶

द्वौ हुडाविव युध्येते पुरुषार्थौ समासमौ ।
आत्मीयश्चान्यदीयश्च जयत्यतिबलस्तयोः ॥ २.५.७ ॥

आत्मीयः च अन्यदीयः च (one's own and another's) द्वौ पुरुषार्थौ (two efforts) सम-असमौ (equal or unequal) हुडौ इव युध्येते (fight like two rams); तयोः अतिबलः जयति (the stronger of them wins).

Translation: "One's own effort and another's also fight like two rams, matched or unmatched; and the stronger wins."

Pointers for Reflection:

Another pair. Not only past and present, but one's own effort and another's — in any contest. The law is the same: strength decides. This is the plain logic of the world, which Vasiṣṭha uses to rouse Rāma.

Verse 2.5.8¶

अनर्थः प्राप्यते यत्र शास्त्रितादपि पौरुषात् ।
अनर्थकर्तृ बलवत्तत्र ज्ञेयं स्वपौरुषम् ॥ २.५.८ ॥

यत्र (where) शास्त्रितात् अपि पौरुषात् (even from effort in line with scripture) अनर्थः प्राप्यते (harm results), तत्र (there) अनर्थ-कर्तृ (the cause of harm) स्व-पौरुषं बलवत् ज्ञेयम् (should be known as one's own [past] effort, which is stronger).

Translation: "Where harm comes even from effort made in keeping with scripture, know that the cause of the harm is one's own past effort, which was the stronger."

Pointers for Reflection:

When good effort fails. One acts rightly and still suffers. Vasiṣṭha does not say "it was fate"; he says: an older effort of your own was stronger. Even misfortune is traced to one's own doing — and so remains within one's power.
No room for blame. Neither God nor others are accused. The Buddha: attanā hi kataṃ pāpaṃ, attanā saṃkilissati — by oneself is evil done, by oneself is one defiled (Dhammapada 165).

Verse 2.5.9¶

परं पौरुषमाश्रित्य दन्तैर्दन्तान्विचूर्णयन् ।
शुभेनाऽशुभमुद्युक्तं प्राक्तनं पौरुषं जयेत् ॥ २.५.९ ॥

परं पौरुषम् आश्रित्य (relying on supreme effort) दन्तैः दन्तान् विचूर्णयन् (grinding teeth with teeth) शुभेन (by the good [present effort]) उद्युक्तम् अशुभं प्राक्तनं पौरुषं (the bad past effort that rises up) जयेत् (one should conquer).

Translation: "Relying on the utmost effort, gritting one's teeth, one should conquer bad past effort as it rises up, with good present effort."

Pointers for Reflection:

Grinding the teeth. Not a gentle verse. Vasiṣṭha does not pretend the struggle is easy. The Buddha before his awakening: "Let only skin and sinew and bone remain; I shall not give up until I attain" (Majjhima Nikāya 70).
Good against bad. The weapon against bad habit is not hatred of it, but a stronger good habit. Patañjali: वितर्कबाधने प्रतिपक्षभावनम् — when troubled by wrong thoughts, cultivate their opposites (Yoga Sūtra 2.33).

Verse 2.5.10¶

प्राक्तनः पुरुषार्थोऽसौ मां नियोजयतीति धीः ।
बलादधस्पदीकार्या प्रत्यक्षादधिका न सा ॥ २.५.१० ॥

"असौ प्राक्तनः पुरुषार्थः मां नियोजयति" इति धीः (the thought "my past effort drives me") बलात् अधस्पदी-कार्या (must be firmly trampled underfoot); सा प्रत्यक्षात् अधिका न (it is not stronger than what is directly seen).

Translation: "The thought 'my past is driving me' must be firmly put underfoot. It does not outweigh what one sees directly."

Pointers for Reflection:

The real enemy is a thought. Not the past itself, but the belief that the past controls me. That belief paralyses. Vasiṣṭha tells Rāma to trample it.
What is directly seen. One can see oneself acting now. That is certain. The supposed control of the past is an inference. Direct experience outranks inference (2.5.19).

Verse 2.5.11¶

तावत्तावत्प्रयत्नेन यतितव्यं सुपौरुषम् ।
प्राक्तनं पौरुषं यावदशुभं शाम्यति स्वयम् ॥ २.५.११ ॥

तावत् तावत् (for just so long) प्रयत्नेन सु-पौरुषं यतितव्यम् (one must strive with good effort), यावत् (until) अशुभं प्राक्तनं पौरुषं स्वयं शाम्यति (bad past effort subsides of itself).

Translation: "Go on striving with good effort until the bad effort of the past dies down of itself."

Pointers for Reflection:

Persistence until it subsides. Bad habits are not removed in one blow; they weaken under steady contrary pressure until they "die down of themselves". The Yoga Sūtra: practice must be दीर्घकालनैरन्तर्यसत्कारासेवितः — long, unbroken and devoted (1.14).

Verse 2.5.12¶

दोषः शाम्यत्यसंदेहं प्राक्तनोऽद्यतनैर्गुणैः ।
दृष्टान्तोऽत्र ह्यस्तनस्य दोषस्याद्य गुणैः क्षयः ॥ २.५.१२ ॥

असंदेहं (without doubt) प्राक्तनः दोषः (a past fault) अद्यतनैः गुणैः शाम्यति (is quietened by present virtues); अत्र हि दृष्टान्तः (here is the example): ह्यस्तनस्य दोषस्य अद्य गुणैः क्षयः (yesterday's fault is undone today by good deeds).

Translation: "Beyond doubt, a past fault is calmed by present virtue. The proof is everyday: yesterday's wrong is undone by today's good."

Pointers for Reflection:

Everyday evidence. One argued badly yesterday; today one apologises, and the harm is healed. This small daily experience proves the large principle: the past can be changed in its effect by the present.

Verse 2.5.13¶

असद्दैवमधःकृत्वा नित्यमुद्रिक्तया धिया ।
संसारोत्तरणं भूत्यै यतेताऽऽधातुमात्मनि ॥ २.५.१३ ॥

नित्यम् उद्रिक्तया धिया (always with an elevated mind) असत् दैवम् अधः-कृत्वा (putting unreal fate beneath one) भूत्यै (for one's welfare) संसार-उत्तरणम् आत्मनि आधातुम् (to bring about in oneself the crossing of saṃsāra) यतेत (one should strive).

Translation: "Always with a lifted mind, keeping the unreal idea of fate beneath one's feet, one should strive for one's true good: to bring about within oneself the crossing of saṃsāra."

Pointers for Reflection:

Effort for the highest aim. Vasiṣṭha's praise of effort is not about worldly success alone. Its highest use is the crossing of saṃsāra. The Muṇḍaka: नायमात्मा बलहीनेन लभ्यः — this Self is not attained by the weak (3.2.4).

Verse 2.5.14¶

न गन्तव्यमनुद्योगैः साम्यं पुरुषगर्दभैः ।
उद्योगस्तु यथाशास्त्रं लोकद्वितयसिद्धये ॥ २.५.१४ ॥

अनुद्योगैः पुरुष-गर्दभैः (with idle donkeys among men) साम्यं न गन्तव्यम् (one should not become like); उद्योगः तु (but effort) यथा-शास्त्रं (in keeping with scripture) लोक-द्वितय-सिद्धये (is for success in both worlds).

Translation: "Do not become like those donkeys among men who make no effort. Effort in keeping with scripture brings success in both this world and the next."

Pointers for Reflection:

Strong language. "Donkeys among men" — Vasiṣṭha does not soften his words for the prince. Idleness wastes a human birth. Śāntideva: क्षणसम्पदियं सुदुर्लभा प्रतिलब्धा पुरुषार्थसाधनी — this rare opportunity, so hard to gain, which can accomplish the aims of a human being, has been won (Bodhicaryāvatāra 1.4).

Verse 2.5.15¶

संसारकुहरादस्मान्निर्गन्तव्यं स्वयं बलात् ।
पौरुषं यत्नमाश्रित्य हरिणेवारिपञ्जरात् ॥ २.५.१५ ॥

अस्मात् संसार-कुहरात् (from this cavern of saṃsāra) पौरुषं यत्नम् आश्रित्य (relying on human effort) स्वयं बलात् निर्गन्तव्यम् (one must break out oneself, by force), हरिणा अरि-पञ्जरात् इव (as a lion from a hunter's cage).

Translation: "One must break out of this cave of saṃsāra by oneself, by force, relying on one's own effort — as a lion bursts from a hunter's cage."

Pointers for Reflection:

By oneself. No one else can do it for us. The Dhammapada: tumhehi kiccaṃ ātappaṃ, akkhātāro tathāgatā — you yourselves must strive; the Buddhas only show the way (276).
The lion. Not a timid escape but a lion's power. The text constantly pictures the seeker as a lion (2.6.28).

Verse 2.5.16¶

प्रत्यहं प्रत्यवेक्षेत देहं नश्वरमात्मनः ।
संत्यजेत्पशुभिस्तुल्यं श्रयेत्सत्पुरुषोचितम् ॥ २.५.१६ ॥

प्रति-अहम् (every day) आत्मनः नश्वरं देहं प्रत्यवेक्षेत (one should reflect on the perishability of one's body); पशुभिः तुल्यं संत्यजेत् (one should give up what is like animals) सत्-पुरुष-उचितं श्रयेत् (and take up what befits the good).

Translation: "Every day one should reflect that one's body will perish; give up what is merely animal, and take up what befits a good person."

Pointers for Reflection:

Daily reflection on death. Not morbid, but a spur to effort. The Buddha recommended daily recollection of death (maraṇasati): "I am of the nature to die; I have not gone beyond death" (Aṅguttara Nikāya 5.57).
Animal and human. Eating, sleeping, fearing and mating we share with animals; reflection and dharma are what make us human. The Hitopadeśa: धर्मो हि तेषामधिको विशेषो धर्मेण हीनाः पशुभिः समानाः — dharma is what distinguishes them; without it they are like animals.

Verse 2.5.17¶

किंचित्कान्तान्नपानादिकलिलं कोमलं गृहे ।
व्रणे कीट इवास्वाद्य वयः कार्यं न भस्मसात् ॥ २.५.१७ ॥

गृहे (at home) किंचित् कान्त-अन्न-पान-आदि-कलिलं कोमलम् (some soft, sticky mess of pleasant food, drink and the like) व्रणे कीटः इव आस्वाद्य (tasting, like a worm in a wound) वयः भस्मसात् न कार्यम् (one should not burn one's life to ashes).

Translation: "One should not waste one's life, burning it to ashes, savouring a soft, sticky mess of pleasant food and drink at home, like a worm feeding in a wound."

Pointers for Reflection:

A deliberately ugly image. The comfortable life of mere eating and drinking is compared to a worm in a wound. Vasiṣṭha wants Rāma to feel revulsion at wasting life — the opposite of the comfortable numbness that passes for contentment.

Verse 2.5.18¶

शुभेन पौरुषेणाशु शुभमासाद्यते फलम् ।
अशुभेनाशुभं नित्यं दैवं नाम न किंचन ॥ २.५.१८ ॥

शुभेन पौरुषेण (by good effort) आशु शुभं फलम् आसाद्यते (a good result is soon gained); अशुभेन अशुभं नित्यम् (by bad, always bad); दैवं नाम न किंचन (there is nothing called fate).

Translation: "Good effort soon brings good results; bad effort always brings bad. There is nothing called fate."

Pointers for Reflection:

Simple and hard. The rule is easy to state and hard to accept, because it removes every excuse. The Bṛhadāraṇyaka: पुण्यो वै पुण्येन कर्मणा भवति पापः पापेन — one becomes good by good action, bad by bad (3.2.13).

Verse 2.5.19¶

प्रत्यक्षमानमुत्सृज्य योऽनुमानमुपैत्यसौ ।
स्वभुजाभ्यामिमौ सर्पाविति प्रेक्ष्य पलायते ॥ २.५.१९ ॥

यः (whoever) प्रत्यक्ष-मानम् उत्सृज्य (abandoning direct perception as a means of knowledge) अनुमानम् उपैति (resorts to inference), असौ (he) स्व-भुजाभ्याम् (from his own two arms) "इमौ सर्पौ" इति प्रेक्ष्य (seeing them as "two snakes") पलायते (runs away).

Translation: "One who ignores what he directly sees and leans on mere inference is like a man who looks at his own two arms, thinks 'two snakes!', and runs away."

Pointers for Reflection:

The comedy of fatalism. The fatalist infers an invisible fate and ignores the visible fact that his own arms can act. He flees from his own power as though it were a threat.
प्रत्यक्ष first. Indian logic ranks direct perception as the first means of knowledge (प्रमाण). Vasiṣṭha will return to this at 2.19.16.

Verse 2.5.20¶

दैवं संप्रेरयति मामिति दग्धधियां मुखम् ।
अदृष्टश्रेष्ठदृष्टीनां दृष्ट्वा लक्ष्मीर्निवर्तते ॥ २.५.२० ॥

"दैवं मां संप्रेरयति" इति ("fate drives me") [वदतां] दग्ध-धियाम् (of those of burnt-out minds) अदृष्ट-श्रेष्ठ-दृष्टीनाम् (who have never seen what is best) मुखं दृष्ट्वा (seeing the face) लक्ष्मीः निवर्तते (Fortune turns away).

Translation: "Fortune turns her back when she sees the face of those whose minds are burnt out, who have never glimpsed what is best, and who say, 'Fate drives me.'"

Pointers for Reflection:

Fortune favours effort. Lakṣmī, goddess of prosperity, does not stay with the passive. The proverb: उद्योगिनं पुरुषसिंहमुपैति लक्ष्मीः दैवेन देयमिति कापुरुषा वदन्ति — Lakṣmī comes to the lion-like man of effort; it is cowards who say "fate will provide" (Hitopadeśa).

Verse 2.5.21¶

तस्मात्पुरुषयत्नेन विवेकं पूर्वमाश्रयेत् ।
आत्मज्ञानमहार्थानि शास्त्राणि प्रविचारयेत् ॥ २.५.२१ ॥

तस्मात् (therefore) पुरुष-यत्नेन (by human effort) पूर्वं विवेकम् आश्रयेत् (one should first take up discernment); आत्म-ज्ञान-महा-अर्थानि शास्त्राणि प्रविचारयेत् (one should study the scriptures whose great purpose is knowledge of the Self).

Translation: "So, by one's own effort, one should first take up discernment, and study closely the scriptures whose great purpose is knowledge of the Self."

Pointers for Reflection:

The first use of effort. Not wealth or fame, but विवेक and study. Effort serves knowledge. The Bṛhadāraṇyaka: आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यः — the Self is to be seen, heard about, reflected on and meditated upon (2.4.5).

Verse 2.5.22¶

चित्ते चिन्तयतामर्थं यथाशास्त्रं निजेहितैः ।
असंसाधयतामेव मूढानां धिग्दुरीप्सितम् ॥ २.५.२२ ॥

चित्ते (in the mind) यथा-शास्त्रम् अर्थं चिन्तयताम् (who think about the goal as scripture says) निज-ईहितैः असंसाधयताम् एव (but never achieve it by their own action) मूढानां (of such fools) दुरीप्सितं धिक् (shame on such misdirected wishing).

Translation: "Shame on the wishful thinking of fools who dwell in their minds on the goal that scripture sets, yet never bring it about by their own action."

Pointers for Reflection:

Again: thinking is not doing. Verse 2 said it gently; here sharply. A spiritual life that stays in the head is wishful thinking (दुरीप्सित).

Verse 2.5.23¶

पौरुषं च न वानन्तं न यत्नमभिवाञ्छ्यते ।
न यत्नेनापि महता प्राप्यते रत्नमश्मतः ॥ २.५.२३ ॥

पौरुषं च न वा अनन्तम् (and effort is not limitless) न यत्नम् अभिवाञ्छ्यते (nor is [blind] effort to be desired); महता यत्नेन अपि (even with great effort) अश्मतः रत्नं न प्राप्यते (a jewel is not obtained from a [plain] stone).

Translation: "Effort is not unlimited, and mere effort is not the goal. However hard one works, one cannot get a jewel out of a plain stone."

Pointers for Reflection:

Effort has limits. Vasiṣṭha is not naive. Effort must work with the nature of things: you cannot squeeze a gem from ordinary rock. Effort is powerful within the order of the world, not against it.
Reading note. The first line is partly corrupt in the online text (नवानन्तं, अभिवाच्छ्यते); read as न वा अनन्तं … अभिवाञ्छ्यते.

Verse 2.5.24¶

यथा घटः परिमितो यथा परिमितः पटः ।
नियतः परिमाणस्थः पुरुषार्थस्तथैव च ॥ २.५.२४ ॥

यथा (just as) घटः परिमितः (a pot has a measure) यथा पटः परिमितः (as a cloth has a measure) तथा एव च (so too) पुरुषार्थः नियतः परिमाण-स्थः (effort is fixed within its measure).

Translation: "As a pot has its size and a cloth its size, so effort works within fixed limits."

Pointers for Reflection:

Measured effort. Each effort has a scope: a pot holds so much, a cloth covers so much. Know what a particular effort can achieve, and apply it there.

Verse 2.5.25¶

स च सच्छास्त्रसत्सङ्गसदाचारैर्निजं फलम् ।
ददातीति स्वभावोऽयमन्यथा नार्थसिद्धये ॥ २.५.२५ ॥

सः च (and that [effort]) सत्-शास्त्र-सत्-सङ्ग-सत्-आचारैः (through good scripture, good company and good conduct) निजं फलं ददाति (yields its proper fruit) इति अयं स्वभावः (such is its nature); अन्यथा न अर्थ-सिद्धये (otherwise, it does not achieve its aim).

Translation: "Effort gives its proper fruit when joined with good scripture, good company and good conduct. That is its nature; otherwise it achieves nothing."

Pointers for Reflection:

Three supports. सच्छास्त्र, सत्सङ्ग, सदाचार — the triad that recurs throughout Book 2. Effort is the engine; these three are the road.
The Buddha's triad is similar: sīla, samādhi, paññā — conduct, concentration, wisdom. And Jainism's three jewels: right faith, right knowledge, right conduct (Tattvārtha Sūtra 1.1).

Verse 2.5.26¶

स्वरूपं पौरुषस्यैतदेवं व्यवहरन्नरः ।
याति निष्फलयत्नत्वं न कदाचन कश्चन ॥ २.५.२६ ॥

एतत् पौरुषस्य स्वरूपम् (this is the true nature of effort); एवं व्यवहरन् नरः (a person who acts in this way) कदाचन कश्चन (ever, anyone) निष्फल-यत्नत्वं न याति (does not find his efforts fruitless).

Translation: "This is the true nature of effort. Whoever acts in this way never finds his effort wasted."

Pointers for Reflection:

A promise. Rightly directed effort is never lost. The Gītā: नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते — here no effort is lost and no harm results (2.40).

Verse 2.5.27¶

दैन्यदारिद्र्यदुःखार्ता अप्यन्ये पुरुषोत्तमाः ।
पौरुषेणैव यत्नेन याता देवेन्द्रतुल्यताम् ॥ २.५.२७ ॥

अन्ये (others) दैन्य-दारिद्र्य-दुःख-आर्ताः अपि (though afflicted by misery, poverty and pain) पुरुष-उत्तमाः (excellent persons) पौरुषेण एव यत्नेन (by effort alone) देव-इन्द्र-तुल्यतां याताः (came to equal the king of the gods).

Translation: "Others, though crushed by misery, poverty and pain, by effort alone rose to equal the king of the gods."

Pointers for Reflection:

Hope for the poor. Effort is not the privilege of princes. Those starting with nothing have risen highest. Rāma, a prince, has no excuse.

Verse 2.5.28¶

आबाल्यादलमभ्यस्तैः शास्त्रसत्सङ्गमादिभिः ।
गुणैः पुरुषयत्नेन स्वार्थः संप्राप्यते यतः ॥ २.५.२८ ॥

यतः (since) स्व-अर्थः (one's own true aim) पुरुष-यत्नेन (by human effort) आ-बाल्यात् अलम् अभ्यस्तैः (well practised from childhood) शास्त्र-सत्-सङ्गम-आदिभिः गुणैः (with virtues such as study of scripture and good company) संप्राप्यते (is reached) —

Translation: "Since one's own true aim is reached by effort, and by virtues such as scripture and good company practised well from childhood —"

Pointers for Reflection:

From childhood. Habits laid down early carry one far. Rāma was raised in the company of sages; that early practice is now ripening.

Verse 2.5.29¶

इति प्रत्यक्षतो दृष्टमनुभूतं श्रुतं कृतम् ।
दैवात्तमिति मन्यन्ते ये हतास्ते कुबुद्धयः ॥ २.५.२९ ॥

इति (thus) प्रत्यक्षतः दृष्टम् (seen directly) अनुभूतं (experienced) श्रुतं (heard) कृतम् (done) [यत्], ये (those who) दैवात्-आत्तम् इति मन्यन्ते (think it came from fate) ते कु-बुद्धयः हताः (those wrong-minded ones are ruined).

Translation: "— those who regard as the work of fate what they have directly seen, experienced, heard and done, are wrong-minded and lost."

Pointers for Reflection:

Disowning one's own deeds. The fatalist credits fate even with what he himself did. Thus he can never learn from it. Ownership of action is the precondition of growth.

Verse 2.5.30¶

आलस्यं यदि न भवेज्जगत्यनर्थः को न स्याद्बहुधनको बहुश्रुतो वा ।
आलस्यादियमवनिः ससागरान्ता संपूर्णा नरपशुभिश्च निर्धनैश्च ॥ २.५.३० ॥

यदि जगति आलस्यं न भवेत् (if there were no laziness in the world), कः अनर्थः न स्यात् (what misfortune would not be removed)? कः बहु-धनकः बहु-श्रुतः वा न स्यात् (who would not be rich or learned)? आलस्यात् (because of laziness) इयं स-सागर-अन्ता अवनिः (this earth bounded by the sea) नर-पशुभिः निर्धनैः च संपूर्णा (is full of human beasts and the poor).

Translation: "Take sloth out of the world, and what trouble would be left? Who would not grow rich, or deeply learned? It is because of sloth that the whole earth, out to its oceans, swarms with the beastly and the penniless."

Pointers for Reflection:

Laziness as the root. Śāntideva names laziness (आलस्य) as the opposite of effort: आलस्यं कुत्सितासक्तिर्विषादात्मावमन्यना — laziness, attachment to what is base, despondency and self-contempt (Bodhicaryāvatāra 7.2).
Mahāvīra told his disciple Gautama again and again: samayaṃ goyama mā pamāyae — Gautama, do not be careless for even a moment (Uttarādhyayana Sūtra 10).

Verse 2.5.31¶

बाल्ये गतेऽविरतकल्पितकेलिलोले दोर्दण्डमण्डितवयःप्रभृति प्रयत्नात् ।
सत्सङ्गमैः पदपदार्थविशुद्धबुद्धिः कुर्यान्नरः स्वगुणदोषविचारणानि ॥ २.५.३१ ॥

अविरत-कल्पित-केलि-लोले बाल्ये गते (when childhood, restless with constant made-up play, has passed) दोः-दण्ड-मण्डित-वयः-प्रभृति (from the age when the arms grow strong) नरः प्रयत्नात् (a person, with effort) सत्-सङ्गमैः (through good company) पद-पदार्थ-विशुद्ध-बुद्धिः (with intellect clarified by understanding words and their meanings) स्व-गुण-दोष-विचारणानि कुर्यात् (should examine his own virtues and faults).

Translation: "Once childhood, restless with endless games of make-believe, is over, then from the time one's arms grow strong a person should, with effort and in good company, with an intellect cleared by understanding words and their meaning, examine his own virtues and faults."

Pointers for Reflection:

Self-examination. The adult task: look honestly at one's own strengths and failings. This is where effort begins — not with the world, but with oneself.
Śāntideva on vigilance: एतदेव समासेन संप्रजन्यस्य लक्षणम् । यत्कायचित्तावस्थायाः प्रत्यवेक्षा मुहुर्मुहुः — this, in short, is the mark of vigilance: examining again and again the state of body and mind (Bodhicaryāvatāra 5.108).

Verse 2.5.32¶

वाल्मीकिरुवाच ।
इत्युक्तवत्यथ मुनौ दिवसो जगाम सायंतनाय विधयेऽस्तमिनो जगाम ।
स्नातुं सभा कृतनमस्करणा जगाम श्यामाक्षये रविकरेण सहाजगाम ॥ २.५.३२ ॥

अथ मुनौ इति उक्तवति (when the sage had spoken thus) दिवसः जगाम (the day passed); इनः (the sun) सायंतनाय विधये अस्तं जगाम (set for the evening rites); सभा कृत-नमस्करणा स्नातुं जगाम (the assembly bowed and went to bathe); श्यामा-क्षये (at the end of the night) रवि-करेण सह आजगाम (it returned with the sun's rays).

Translation: Śrī Vālmīki said: The sage fell silent, and the day was done; the sun sank for the evening rites. The assembly made its bows and went to bathe, and as the dark gave way, it came back with the first rays of the sun.

Pointers for Reflection:

The rhythm of teaching. Each day ends with the evening rites; each night is followed by return. The teaching is given over many days, within a life of regular practice. Study is woven into daily discipline, not separate from it.
One day's lesson. Sargas 2–5 were the first day. Its message: begin with effort.