Sarga 6¶

Mumukṣu Prakaraṇa · What 'fate' really is (43 verses)

Sarga 6 at a glance

Vasiṣṭha defines fate and refutes fatalism.

"Fate" is nothing but one's own past effort; "alas, fate!" is only a cry of pain. The present can overcome the past like a man a child (2.6.1–2.6.6).
Every outcome — a hollow fruit, a beggar made king, a destroyed harvest — is the work of some effort, seen or unseen (2.6.7–2.6.20).
Where one's strength cannot avail, do not grieve. Master your own joy and sorrow; reject the idea that someone else drives you (2.6.21–2.6.31).
Effort defined: single-minded work towards one's aim, guided by scripture, arising first in the heart (2.6.32–2.6.40).
Saṃsāra is a disease; present effort and the service of the wise are its medicine (2.6.41–2.6.43).

Verse 2.6.1¶

श्रीवसिष्ठ उवाच ।
तस्मात्प्राक्पौरुषाद्दैवं नान्यत्तत्प्रोज्झ्य दूरतः ।
साधुसंगमसच्छास्त्रैर्जीवमुत्तारयेद्बलात् ॥ २.६.१ ॥

तस्मात् (therefore) दैवं (fate) प्राक्-पौरुषात् अन्यत् न (is nothing other than past effort); तत् दूरतः प्रोज्झ्य (casting that [idea] far away) साधु-संगम-सत्-शास्त्रैः (through the company of the good and true scripture) जीवं बलात् उत्तारयेत् (one should lift the soul across by force).

Translation: Śrī Vasiṣṭha said: "So fate is nothing but one's own past effort. Throw the idea of fate far away, and through the company of the good and through true scripture, lift yourself across by force."

Pointers for Reflection:

The definition. दैव = प्राक्पौरुष: "fate" is past effort. This single equation is the key to Sargas 4–9. Fate is not abolished; it is recognised as one's own.
The Gītā holds both. It names दैव as the fifth factor of action (18.14), and also says उद्धरेदात्मनात्मानम् — lift yourself by yourself (6.5). Vasiṣṭha's teaching shows how they fit: the past (दैव) is real, but it is ours, and the present can lift us.

Verse 2.6.2¶

यथा यथा प्रयत्नः स्याद्भवेदाशु फलं तथा ।
इति पौरुषमेवास्ति दैवमस्तु तदेव च ॥ २.६.२ ॥

यथा यथा प्रयत्नः स्यात् (as effort is) तथा आशु फलं भवेत् (so the fruit comes quickly); इति (thus) पौरुषम् एव अस्ति (there is only effort); दैवं च तत् एव अस्तु (and let "fate" be just that).

Translation: "As the effort, so the fruit, and quickly. There is only effort; let 'fate' mean just that."

Pointers for Reflection:

Let fate mean effort. Vasiṣṭha keeps the word but changes what it points to. Whatever comes to us is effort ripening — our own, earlier.

Verse 2.6.3¶

दुःखाद्यथा दुःखकाले हा कष्टमिति कथ्यते ।
हाकष्टशब्दपर्यायस्तथा हा दैवमित्यपि ॥ २.६.३ ॥

यथा (just as) दुःख-काले (in a time of pain) दुःखात् (out of pain) "हा कष्टम्" इति कथ्यते (one cries "alas, how hard!"), तथा "हा दैवम्" इति अपि (so "alas, fate!" too) हा-कष्ट-शब्द-पर्यायः (is just another way of saying "alas, how hard!").

Translation: "In a time of pain one cries, 'Alas, how hard!' 'Alas, fate!' is just another way of saying the same thing."

Pointers for Reflection:

Fate as a sigh. A sharp psychological point: "it's fate" is often not a belief but a groan of pain. Recognising that frees one to grieve without surrendering.
Śāntideva: यद्यस्त्येव प्रतीकारो दौर्मनस्येन तत्र किम् । अथ नास्ति प्रतीकारो दौर्मनस्येन तत्र किम् — if there is a remedy, why be unhappy? If there is none, why be unhappy? (Bodhicaryāvatāra 6.10).

Verse 2.6.4¶

प्राक्स्वकर्मेतराकारं दैवं नाम न विद्यते ।
बालः प्रबलपुंसेव तज्जेतुमिह शक्यते ॥ २.६.४ ॥

प्राक्-स्व-कर्म-इतर-आकारं (having a form other than one's own past action) दैवं नाम न विद्यते (there is no such thing as fate); इह (here) तत् (that) प्रबल-पुंसा बालः इव (as a child by a strong man) जेतुं शक्यते (can be overcome).

Translation: "No fate exists that is anything other than one's own past action; and it can be overcome here, as easily as a strong man overcomes a child."

Pointers for Reflection:

The past is a child, the present a strong man. The present has the advantage: it is alive, conscious and here. The past is only momentum.

Verse 2.6.5¶

ह्यस्तनो दुष्ट आचार आचारेणाद्य चारुणा ।
यथाशु शुभतामेति प्राक्तनं कर्म तत्तथा ॥ २.६.५ ॥

यथा (just as) ह्यस्तनः दुष्टः आचारः (yesterday's bad conduct) अद्य चारुणा आचारेण (by today's good conduct) आशु शुभताम् एति (quickly becomes good), तथा तत् प्राक्तनं कर्म (so does past karma).

Translation: "Just as yesterday's misconduct is quickly turned to good by today's right conduct, so too with past karma."

Pointers for Reflection:

Karma is workable. If yesterday can be redeemed today, so can past lives. The scale is different, the law the same.

Verse 2.6.6¶

तज्जयाय यतन्ते ये न लोभलवलम्पटाः ।
ते दीनाः प्राकृता मूढाः स्थिता दैवपरायणाः ॥ २.६.६ ॥

ये (those who) लोभ-लव-लम्पटाः (greedy for a little gain) तत्-जयाय न यतन्ते (do not strive to conquer it) — ते दीनाः प्राकृताः मूढाः (they are wretched, common and deluded) दैव-परायणाः स्थिताः (and remain devoted to fate).

Translation: "Those who, greedy for some small gain, make no effort to conquer the past, remain wretched, common and deluded, devoted to fate."

Pointers for Reflection:

Small greed, big loss. Fatalism is comfortable: it lets one keep small pleasures and avoid hard work. The price is the whole of one's potential.

Verse 2.6.7¶

पौरुषेण कृतं कर्म दैवाद्यदभिनश्यति ।
तत्र नाशयितुर्ज्ञेयं पौरुषं बलवत्तरम् ॥ २.६.७ ॥

यत् पौरुषेण कृतं कर्म (when an act done by effort) दैवात् अभिनश्यति (is destroyed by "fate"), तत्र (there) नाशयितुः पौरुषं बलवत्तरं ज्ञेयम् (the effort of the destroyer should be understood as stronger).

Translation: "When something achieved by effort is destroyed by 'fate', understand that the effort behind the destroyer was simply stronger."

Pointers for Reflection:

Defeat explained. Not fate, but a stronger effort — someone else's, or one's own past. Again the frame keeps everything within the realm of effort, and so within reach.

Verse 2.6.8¶

यदेकवृन्तफलयोरथैकं शून्यकोटरम् ।
तत्र प्रयत्नः स्फुरितस्तथा तद्रससंविदः ॥ २.६.८ ॥

यत् (when) एक-वृन्त-फलयोः (of two fruits on one stem) एकं शून्य-कोटरम् (one is hollow) — तत्र (there) प्रयत्नः स्फुरितः (effort has been at work), तथा तत्-रस-संविदः (as has the [pest's] relish for its juice).

Translation: "When of two fruits on one stalk one is hollow, effort has been at work there — the effort of the creature that relished its juice."

Pointers for Reflection:

Even in nature. Two fruits, same tree, same sun; one is eaten hollow. Not "fate": a worm worked at it. Every outcome has an agent's effort behind it.

Verse 2.6.9¶

यत्प्रयान्ति जगद्भावाः संसिद्धा अपि संक्षयम् ।
क्षयकारकयत्नस्य ह्यत्र ज्ञेयं महद्बलम् ॥ २.६.९ ॥

यत् (since) संसिद्धाः अपि जगत्-भावाः (even well-established things of the world) संक्षयं प्रयान्ति (go to destruction), अत्र हि (here indeed) क्षय-कारक-यत्नस्य (of the effort that causes destruction) महत् बलं ज्ञेयम् (the great strength must be recognised).

Translation: "Even things firmly established in the world come to ruin; in this one must recognise the great strength of the effort that destroys."

Pointers for Reflection:

Decay as effort. Rust, erosion, rot — the patient work of forces. Seen this way, the world is a field of competing efforts, not a stage of blind fate.

Verse 2.6.10¶

द्वौ हुडाविव युध्येते पुरुषार्थौ परस्परम् ।
य एव बलवांस्तत्र स एव जयति क्षणात् ॥ २.६.१० ॥

द्वौ पुरुषार्थौ (two efforts) परस्परं हुडौ इव युध्येते (fight each other like rams); यः एव तत्र बलवान् (whichever is stronger there) सः एव क्षणात् जयति (that one wins at once).

Translation: "Two efforts fight each other like two rams, and the stronger wins at once."

Pointers for Reflection:

The ram image again (2.5.5). Repetition is the teacher's tool: Vasiṣṭha returns to key images until they become the student's own way of seeing.

Verse 2.6.11¶

भिक्षुको मङ्गलेभेन नृपो यत्क्रियते बलात् ।
तदमात्येभपौराणां प्रयत्नस्य बलं महत् ॥ २.६.११ ॥

यत् (when) भिक्षुकः (a beggar) मङ्गल-इभेन (by the auspicious elephant) बलात् नृपः क्रियते (is made king by force), तत् (that is) अमात्य-इभ-पौराणां प्रयत्नस्य (of the effort of the ministers, the elephant and the citizens) महत् बलम् (the great strength).

Translation: "When a beggar is made king by the auspicious elephant, that too is the great strength of the effort of the ministers, the elephant and the citizens."

Pointers for Reflection:

The elephant chooses a king. In old Indian stories, when a kingdom has no heir, a ceremonial elephant is sent out and whomever it garlands becomes king. It looks like pure luck. Vasiṣṭha says: look closer — the ministers, the elephant and the citizens all made efforts.

Verse 2.6.12¶

पौरुषेणान्नमाक्रम्य यथा दन्तेन चूर्ण्यते ।
अन्यः पौरुषमाश्रित्य तथा शूरेण चूर्ण्यते ॥ २.६.१२ ॥

यथा (just as) पौरुषेण अन्नम् आक्रम्य (taking food with effort) दन्तेन चूर्ण्यते (it is ground by the teeth), तथा (so) अन्यः (another) पौरुषम् आश्रित्य (relying on effort) शूरेण चूर्ण्यते (is crushed by a hero).

Translation: "As food, seized by effort, is ground by the teeth, so one person is crushed by a hero who relies on effort."

Pointers for Reflection:

The world as contest. Vasiṣṭha speaks frankly of the struggle of life, as the Gītā speaks to Arjuna on a battlefield. The point is not violence but vigour: the passive are consumed.

Verse 2.6.13¶

अन्नभूता हि महतां लघवो यत्नशालिनाम् ।
यथेष्टं विनियोज्यन्ते तेन कर्मसु लोष्टवत् ॥ २.६.१३ ॥

हि (indeed) लघवः (the small) यत्न-शालिनां महताम् (of the great who make effort) अन्न-भूताः (become like food); तेन (by them) यथा-इष्टं (as they wish) कर्मसु लोष्टवत् विनियोज्यन्ते (are used in tasks like clods of earth).

Translation: "The weak become food for the strong who exert themselves, and are used by them as they please, like clods of earth."

Pointers for Reflection:

A warning, not an ideal. Vasiṣṭha describes what happens to the passive, so that Rāma may not become one of them. A king especially cannot afford passivity.

Verse 2.6.14¶

शक्तस्य पौरुषं दृश्यमदृश्यं वापि यद्भवेत् ।
तद्दैवमित्यशक्तेन बुद्धमात्मन्यबुद्धिना ॥ २.६.१४ ॥

शक्तस्य (of the capable) यत् पौरुषं दृश्यम् अदृश्यं वा अपि भवेत् (whatever effort, seen or unseen), तत् (that) अशक्तेन अबुद्धिना (by the incapable and unthinking) आत्मनि "दैवम्" इति बुद्धम् (is taken in his mind as "fate").

Translation: "Whatever effort the capable make, seen or unseen, the incapable and unthinking take it to be 'fate'."

Pointers for Reflection:

Fate is others' effort, unseen. What is called luck — another's success, one's own setback — is often effort that went unseen. "Fate" is the name for causes one does not understand.

Verse 2.6.15¶

भूतानां बलवद्भूतं यन्न दैवमिति स्थितम् ।
तत्तेषामप्यधिष्ठातृ सतामेतत्स्फुटं मिथः ॥ २.६.१५ ॥

भूतानां (among beings) यत् बलवत् भूतं (whatever powerful being) "दैवम्" इति न स्थितम् (is not established as "fate"), तत् तेषाम् अपि अधिष्ठातृ (it rules even over them); एतत् सतां मिथः स्फुटम् (this is clear among the wise).

Translation: "Among beings, the powerful one — not some 'fate' — is what rules over the others. This the wise see clearly among themselves."

Pointers for Reflection:

Power is visible. What actually governs is the stronger effort, which can be seen and understood. The wise look for causes; the deluded speak of fate.

Verse 2.6.16¶

शास्त्रामात्येभपौराणामविकल्पा स्वभावधीः ।
या सा भिक्षुकराज्यस्य कर्तृ धर्तृ प्रजास्थितेः ॥ २.६.१६ ॥

शास्त्र-अमात्य-इभ-पौराणाम् (of the scriptures, ministers, elephant and citizens) या अविकल्पा स्वभाव-धीः (the natural, unhesitating understanding), सा (that) भिक्षुक-राज्यस्य (of the beggar's kingship) प्रजा-स्थितेः (and of the people's welfare) कर्तृ धर्तृ (is the maker and sustainer).

Translation: "The settled understanding of the scriptures, the ministers, the elephant and the citizens is what makes and sustains the beggar's kingship and the people's order."

Pointers for Reflection:

Collective effort. A kingdom is upheld by the combined intelligence and agreement of many. Even the "lucky" beggar-king rests on that foundation.

Verse 2.6.17¶

भिक्षुको मङ्गलेभेन नृपो यत्क्रियते क्वचित् ।
प्राक्तनं पौरुषं तत्र बलवद्वापि कारणम् ॥ २.६.१७ ॥

यत् (when) क्वचित् (at times) मङ्गल-इभेन भिक्षुकः नृपः क्रियते (a beggar is made king by the auspicious elephant), तत्र (there) प्राक्तनं पौरुषं (past effort) वा अपि बलवत् कारणम् (or [present effort] is the strong cause).

Translation: "When now and then a beggar is made king by the auspicious elephant, his own past effort too is a powerful cause."

Pointers for Reflection:

Merit as effort. The beggar's good fortune may also come from his own past deeds. Either way — present effort of others, or his own past effort — no separate "fate" is needed.

Verse 2.6.18¶

ऐहिकः प्राक्तनं हन्ति प्राक्तनोऽद्यतनं बलात् ।
सर्वदा पुरुषस्पन्दस्तत्रानुद्वेगवाञ्जयी ॥ २.६.१८ ॥

ऐहिकः (present [effort]) प्राक्तनं हन्ति (strikes down the past); प्राक्तनः (the past) बलात् अद्यतनं [हन्ति] (strikes down the present by force); सर्वदा (always) तत्र (there) अनुद्वेगवान् पुरुष-स्पन्दः जयी (the human striving that does not lose heart wins).

Translation: "The present overpowers the past, and the past overpowers the present; but in every case, the human effort that does not lose heart is the one that wins."

Pointers for Reflection:

Not losing heart. अनुद्वेग — steadiness without agitation. The decisive quality is not raw strength but endurance. The Gītā: दुःखेष्वनुद्विग्नमनाः — one whose mind is unshaken in sorrow (2.56).

Verse 2.6.19¶

द्वयोरद्यतनस्यैव प्रत्यक्षाद्बलिता भवेत् ।
दैवं जेतुं यतो यत्नैर्बालो यूनेव शक्यते ॥ २.६.१९ ॥

द्वयोः (of the two) अद्यतनस्य एव बलिता (the strength of the present) प्रत्यक्षात् भवेत् (is clear from direct experience); यतः (since) यत्नैः (by efforts) दैवं जेतुं शक्यते (fate can be overcome), बालः यूना इव (as a child by a young man).

Translation: "Of the two, the strength of the present is evident from direct experience; fate can be overcome by effort, as a child is mastered by a young man."

Pointers for Reflection:

The present is conscious. The past acts blindly through habit; the present acts with awareness and choice. Awareness is the young man's strength.

Verse 2.6.20¶

मेघेन नीयते यद्वद्वत्सरोपार्जिता कृषिः ।
मेघस्य पुरुषार्थोऽसौ जयत्यधिकयत्नवान् ॥ २.६.२० ॥

यद्वत् (just as) वत्सर-उपार्जिता कृषिः (a harvest gathered over a year) मेघेन नीयते (is carried off by a cloud[burst]), असौ मेघस्य पुरुषार्थः (that is the cloud's "effort"); [तत्र] अधिक-यत्नवान् जयति (the one with greater effort wins).

Translation: "When a cloudburst carries off a harvest a whole year in the making, that is the cloud's 'effort'; whoever exerts more, prevails."

Pointers for Reflection:

Even weather as effort. Vasiṣṭha extends the frame to natural forces: they too are powers that act. The farmer who builds better defences prevails over the next storm.

Verse 2.6.21¶

क्रमेणोपार्जितेऽप्यर्थे नष्टे कार्या न खेदिता ।
न बलं यत्र मे शक्तं तत्र का परिदेवना ॥ २.६.२१ ॥

क्रमेण उपार्जिते अर्थे अपि नष्टे (even when wealth gathered step by step is lost) खेदिता न कार्या (one should not grieve); यत्र मे बलं न शक्तम् (where my strength is not able), तत्र का परिदेवना (what use is lamenting)?

Translation: "Even when wealth gathered little by little is lost, do not grieve. Where my strength was not enough, what use is lamenting?"

Pointers for Reflection:

The other side of effort: acceptance. Strive fully; when it fails, do not mourn. This is the Gītā's balance: कर्मण्येवाधिकारस्ते मा फलेषु कदाचन — your right is to the action, never to its fruits (2.47).
Śāntideva's verse (6.10) fits exactly: if nothing can be done, why be unhappy?

Verse 2.6.22¶

यन्न शक्नोमि तस्यार्थे यदि दुःखं करोम्यहम् ।
तदमारितमृत्योर्मे युक्तं प्रत्यहरोदनम् ॥ २.६.२२ ॥

यदि (if) अहं (I) यत् न शक्नोमि (what I cannot do) तस्य अर्थे (for its sake) दुःखं करोमि (make myself miserable), तत् (then) अ-मारित-मृत्योः मे (for me, who has not slain death) प्रत्यह-रोदनं युक्तम् (daily weeping would be fitting).

Translation: "If I made myself miserable over what I cannot do, then I ought to weep every day — for I have not yet conquered death."

Pointers for Reflection:

A reductio. Death is the one thing none can prevent by worldly effort; if helplessness justified grief, we should mourn every day. Since that is absurd, grief over the impossible is absurd too.
The Gītā: जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च । तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि — for the born, death is certain … so you should not grieve over the unavoidable (2.27).

Verse 2.6.23¶

देशकालक्रियाद्रव्यवशतो विस्फुरन्त्यमी ।
सर्व एव जगद्भावा जयत्यधिकयत्नवान् ॥ २.६.२३ ॥

अमी सर्वे एव जगत्-भावाः (all these things of the world) देश-काल-क्रिया-द्रव्य-वशतः विस्फुरन्ति (arise depending on place, time, action and material); अधिक-यत्नवान् जयति (the one of greater effort wins).

Translation: "All things in the world arise depending on place, time, action and material; and the one who exerts more, wins."

Pointers for Reflection:

Conditions and effort. Vasiṣṭha acknowledges conditions — place, time, means. Effort works within them, using them. The Buddha's teaching of conditioned arising similarly makes outcomes depend on many factors, of which one's own action is the one we can direct.

Verse 2.6.24¶

तस्मात्पौरुषमाश्रित्य सच्छास्त्रैः सत्समागमैः ।
प्रज्ञाममलतां नीत्वा संसारजलधिं तरेत् ॥ २.६.२४ ॥

तस्मात् (therefore) पौरुषम् आश्रित्य (relying on effort) सत्-शास्त्रैः सत्-समागमैः (through good scripture and good company) प्रज्ञाम् अमलतां नीत्वा (making the intellect pure) संसार-जलधिं तरेत् (one should cross the ocean of saṃsāra).

Translation: "So, relying on effort, purify your understanding through good scripture and good company, and cross the ocean of saṃsāra."

Pointers for Reflection:

The refrain. Effort + scripture + company → pure understanding → crossing. Book 2 returns to this formula again and again.

Verse 2.6.25¶

प्राक्तनश्चैहिकश्चेमौ पुरुषार्थौ फलद्द्रुमौ ।
संजातौ पुरुषारण्ये जयत्यभ्यधिकस्तयोः ॥ २.६.२५ ॥

प्राक्तनः च ऐहिकः च (past and present) इमौ पुरुषार्थौ (these two efforts) फल-द्रुमौ (fruit trees) पुरुष-अरण्ये संजातौ (have grown in the forest of the person); तयोः अभ्यधिकः जयति (the greater of the two wins).

Translation: "Past and present effort are two fruit trees grown in the forest of a person's life. The stronger of them prevails."

Pointers for Reflection:

Which tree do you water? Both grow in the same soil; the one that is tended grows stronger. Daily attention decides which bears fruit.

Verse 2.6.26¶

कर्म यः प्राक्तनं तुच्छं न निहन्ति शुभेहितैः ।
अज्ञो जन्तुरनीशोऽसावात्मनः सुखदुःखयोः ॥ २.६.२६ ॥

यः (whoever) शुभ-ईहितैः (by good endeavours) तुच्छं प्राक्तनं कर्म न निहन्ति (does not strike down petty past karma), असौ अज्ञः जन्तुः (that ignorant creature) आत्मनः सुख-दुःखयोः अनीशः (is not master of his own joy and sorrow).

Translation: "A creature who will not knock down his paltry past karma by striving for the good is ignorant, and has no say over his own pleasure and pain."

Pointers for Reflection:

Mastery of one's own life. To be अनीश, without lordship, over one's joys and sorrows is the condition of the unawakened. The Dhammapada: attā hi attano nātho, ko hi nātho paro siyā — one is one's own master; who else could the master be? (160).
Petty karma. Vasiṣṭha calls past karma तुच्छ, small, trifling — compared with the power of present awareness.

Verse 2.6.27¶

ईश्वरप्रेरितो गच्छेत्स्वर्गं नरकमेव वा ।
स सदैव पराधीनः पशुरेव न संशयः ॥ २.६.२७ ॥

[यः] ईश्वर-प्रेरितः (driven by a master [outside himself]) स्वर्गं नरकम् एव वा गच्छेत् (would go to heaven or hell), सः सदा एव पर-अधीनः (he is always dependent on another), पशुः एव (a mere beast), न संशयः (no doubt).

Translation: "One who goes to heaven or hell only as some outside master drives him is always dependent on another — a beast, beyond doubt."

Pointers for Reflection:

Against passive dependence. The target is the attitude "someone else decides everything for me, so I need do nothing." Verses 26–27 answer a well-known Mahābhārata verse (Vana Parva, in Draupadī's lament): अज्ञो जन्तुरनीशोऽयमात्मनः सुखदुःखयोः । ईश्वरप्रेरितो गच्छेत्स्वर्गं वा श्वभ्रमेव वा — this ignorant creature is not master of his joy and sorrow; driven by the Lord, he goes to heaven or to the pit. Vasiṣṭha takes its words and turns them: such helplessness belongs to one who will not strive.
And the Gītā? Kṛṣṇa does say ईश्वरः सर्वभूतानां हृद्देशेऽर्जुन तिष्ठति — the Lord dwells in the heart of all beings (18.61). But he ends with विमृश्यैतदशेषेण यथेच्छसि तथा कुरु — reflect on this fully, then do as you choose (18.63). Surrender to God and responsible effort are not opposed; what Vasiṣṭha rejects is using God as an excuse for inertia.

Verse 2.6.28¶

यस्तूदारचमत्कारः सदाचारविहारवान् ।
स निर्याति जगन्मोहान्मृगेन्द्रः पञ्जरादिव ॥ २.६.२८ ॥

यः तु (but one who) उदार-चमत्कारः (of noble brilliance) सत्-आचार-विहारवान् (living by good conduct), सः (he) जगत्-मोहात् निर्याति (goes out from the world's delusion), मृग-इन्द्रः पञ्जरात् इव (like a lion from its cage).

Translation: "But one of noble brilliance, who lives by good conduct, walks out of the world's delusion like a lion from a cage."

Pointers for Reflection:

The lion again (2.5.15). The image of the free seeker: dignified, powerful, unhurried. Freedom is not the escape of a frightened animal but the stride of a king.

Verse 2.6.29¶

कश्चिन्मां प्रेरयत्येवमित्यनर्थकुकल्पने ।
यः स्थितोऽदृष्टमुत्सृज्य त्याज्योऽसौ दूरतोऽधमः ॥ २.६.२९ ॥

यः (whoever) अदृष्टम् उत्सृज्य (having given up [real] effort, relying on the unseen) "कश्चित् माम् एवं प्रेरयति" इति ("someone drives me thus") अनर्थ-कुकल्पने स्थितः (persists in this harmful false idea), असौ अधमः (that lowly one) दूरतः त्याज्यः (should be avoided from afar).

Translation: "One who clings to the harmful fancy 'something unseen is driving me' should be kept at a distance; he is the lowest of men."

Pointers for Reflection:

Choose your company. Fatalism is contagious. The Buddha advised avoiding fools: na bhaje pāpake mitte — do not associate with bad friends (Dhammapada 78). Company shapes effort.

Verse 2.6.30¶

व्यवहारसहस्राणि यान्युपायान्ति यान्ति च ।
यथाशास्त्रं विहर्तव्यं तेषु त्यक्त्वा सुखासुखे ॥ २.६.३० ॥

यानि व्यवहार-सहस्राणि (the thousands of affairs) उपायान्ति यान्ति च (that come and go), तेषु (in them) सुख-असुखे त्यक्त्वा (setting aside pleasure and pain) यथा-शास्त्रं विहर्तव्यम् (one should act as scripture directs).

Translation: "Among the thousands of affairs that come and go, set aside pleasure and pain, and act as scripture directs."

Pointers for Reflection:

Action without likes and dislikes. The Gītā: सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ । ततो युद्धाय युज्यस्व — treating alike pleasure and pain, gain and loss, victory and defeat, then engage in battle (2.38).

Verse 2.6.31¶

यथाशास्त्रमनुच्छिन्नां मर्यादां स्वामनुज्झतः ।
उपतिष्ठन्ति सर्वाणि रत्नान्यम्बुनिधाविव ॥ २.६.३१ ॥

यथा-शास्त्रम् (in keeping with scripture) अनुच्छिन्नां स्वां मर्यादाम् अनुज्झतः (for one who does not abandon his own unbroken bounds) सर्वाणि रत्नानि उपतिष्ठन्ति (all treasures come), अम्बु-निधौ इव (as [they gather] in the ocean).

Translation: "For one who never abandons his own proper bounds as scripture sets them, all treasures come of themselves, as they gather in the ocean."

Pointers for Reflection:

The ocean keeps its shore. The ocean is full of treasures because it does not overflow its bounds. मर्यादा (glossary) — keeping within limits — is not a restriction of greatness but its condition.

Verse 2.6.32¶

स्वार्थप्रापककार्यैकप्रयत्नपरता बुधैः ।
प्रोक्ता पौरुषशब्देन सा सिद्ध्यै शास्त्रयन्त्रिता ॥ २.६.३२ ॥

स्व-अर्थ-प्रापक-कार्य-एक-प्रयत्न-परता (single-minded devotion to the work that achieves one's aim) बुधैः पौरुष-शब्देन प्रोक्ता (is called "pauruṣa" by the wise); सा शास्त्र-यन्त्रिता सिद्ध्यै (that, controlled by scripture, leads to success).

Translation: "The wise call 'effort' that single-minded application to the work that attains one's goal. Controlled by scripture, it brings success."

Pointers for Reflection:

A definition. Pauruṣa = one-pointed effort towards one's goal, governed by scripture. Three elements: focus, purpose, guidance.

Verse 2.6.33¶

क्रियया स्पन्दधर्मिण्या स्वार्थसाधकता स्वयम् ।
साधुसंगमसच्छास्त्रतीक्ष्णयोन्नीयते धिया ॥ २.६.३३ ॥

स्पन्द-धर्मिण्या क्रियया (through action, whose nature is movement) स्वार्थ-साधकता (the power to achieve one's aim) स्वयं (by itself) साधु-संगम-सत्-शास्त्र-तीक्ष्णया धिया (by an intellect sharpened by good company and good scripture) उन्नीयते (is brought out).

Translation: "Action, whose nature is movement, has in itself the power to reach one's aim; that power is drawn out by an intellect sharpened through good company and good scripture."

Pointers for Reflection:

Sharpened intellect. Action has power; understanding directs it. The two whetstones are the wise and the scriptures.

Verse 2.6.34¶

अनन्तं समतानन्दं परमार्थं विदुर्बुधाः ।
स येभ्यः प्राप्यते नित्यं ते सेव्याः शास्त्रसाधवः ॥ २.६.३४ ॥

बुधाः (the wise) अनन्तं सम-ता-आनन्दं (the endless bliss of equanimity) परम-अर्थं विदुः (know as the supreme goal); सः (it) येभ्यः नित्यं प्राप्यते (from whom it is always obtained), ते शास्त्र-साधवः सेव्याः (those good people of scripture should be served).

Translation: "The wise know the supreme goal as endless bliss in equanimity. Those good, learned people from whom it can be had should be served."

Pointers for Reflection:

The goal named. Not wealth, not heaven: समतानन्द, the bliss of evenness. This is what effort is finally for. The Gītā: समत्वं योग उच्यते — evenness is called yoga (2.48).

Verse 2.6.35¶

देवलोकादिहागत्य लोकद्वयहितं भवेत् ।
प्राक्तनं पौरुषं तद्वै दैवशब्देन कथ्यते ॥ २.६.३५ ॥

देव-लोकात् इह आगत्य (coming here from the world of the gods) यत् लोक-द्वय-हितं भवेत् (what may benefit both worlds), तत् प्राक्तनं पौरुषं वै (that past effort indeed) दैव-शब्देन कथ्यते (is called by the word "daiva").

Translation: "That past effort which, as if coming down from the world of the gods, brings good in this world and the next — that is what the word 'daiva' means."

Pointers for Reflection:

Daiva rightly understood. The word daiva also means "divine". Vasiṣṭha reinterprets it: it is the fruit of one's own past good action arriving as if from heaven.

Verse 2.6.36¶

तद्युक्तमेतदेतस्मिन्नास्ति नापवदामहे ।
मूढैः प्रकल्पितं दैवं मन्यन्ते ये क्षयं गताः ॥ २.६.३६ ॥

तत् एतत् युक्तम् (this is reasonable); एतस्मिन् [दैवम्] न अस्ति (in this [reality] it does not exist [separately]) न अपवदामहे (nor do we deny [the word]); ये क्षयं गताः (those who have come to ruin) मूढैः प्रकल्पितं दैवं मन्यन्ते (believe in fate as fools imagine it).

Translation: "That much is reasonable, and we do not deny the word. But fate as something separate does not exist. It is those who are ruined who believe in fate as fools imagine it."

Pointers for Reflection:

Conventional and ultimate. The word "fate" is allowed as a name for ripening past action; fate as an independent force is denied. Śāntideva's distinction is similar: संवृतिः परमार्थश्च सत्यद्वयमिदं मतम् — conventional and ultimate: these are the two truths (Bodhicaryāvatāra 9.2).

Verse 2.6.37¶

नित्यं स्वपौरुषादेव लोकद्वयहितं भवेत् ।
ह्यस्तनी दुष्क्रियाभ्येति शोभां सत्क्रियया यथा ॥ २.६.३७ ॥

नित्यं (always) स्व-पौरुषात् एव (from one's own effort alone) लोक-द्वय-हितं भवेत् (comes good in both worlds); यथा (just as) ह्यस्तनी दुष्क्रिया (yesterday's wrong deed) सत्-क्रियया शोभाम् अभ्येति (by a good deed becomes fair) —

Translation: "Good in both worlds comes always from one's own effort alone. As yesterday's wrong deed is made fair by a good one —"

Pointers for Reflection:

Again the daily example (2.5.12, 2.6.5). The text drills it in: today can redeem yesterday.

Verse 2.6.38¶

अद्यैवं प्राक्तनी तस्माद्यत्नाद्यः कार्यवान्भवेत् ।
करामलकवद्दृष्टं पौरुषादेव तत्फलम् ।
मूढः प्रत्यक्षमुत्सृज्य दैवमोहे निमज्जति ॥ २.६.३८ ॥

अद्य एवं प्राक्तनी [दुष्क्रिया शोभाम् एति] (so too today the past [wrong] becomes fair); तस्मात् (therefore) यः यत्नात् कार्यवान् भवेत् (one should become active through effort); तत् फलं (its fruit) पौरुषात् एव (from effort alone) कर-आमलकवत् दृष्टम् (is seen as plainly as a gooseberry in the hand); मूढः (the fool) प्रत्यक्षम् उत्सृज्य (ignoring what is evident) दैव-मोहे निमज्जति (sinks into the delusion of fate).

Translation: "— so today the wrongs of the past can be made fair. So become active through effort. Its fruit is as plain to see as a gooseberry in the palm of one's hand. The fool ignores what is evident and drowns in the delusion of fate."

Pointers for Reflection:

करामलक. "A gooseberry in the hand" — the classic Indian phrase for something perfectly obvious. The results of effort are that plain.
A three-line verse. The source gives this verse with three lines; it continues the thought of verse 37.

Verse 2.6.39¶

सकलकारणकार्यविवर्जितं निजविकल्पबलादुपकल्पितम् ।
तदनपेक्ष्य हि दैवमसन्मयं श्रय शुभाशय पौरुषमात्मनः ॥ २.६.३९ ॥

शुभ-आशय (O good-hearted one), सकल-कारण-कार्य-विवर्जितम् (devoid of all cause and effect) निज-विकल्प-बलात् उपकल्पितम् (fashioned by the force of one's own imagining) असत्-मयं तत् दैवम् (that unreal fate) अनपेक्ष्य हि (disregarding) आत्मनः पौरुषं श्रय (take refuge in your own effort).

Translation: "Good-hearted one, disregard that unreal 'fate', which has no place in cause and effect and is fashioned only by your own imagining, and take refuge in your own effort."

Pointers for Reflection:

Fate is a mental construction. It is विकल्प — the same imagining that creates saṃsāra (2.1.33). To see through fatalism is a first step in seeing through all mental fabrication.

Verse 2.6.40¶

शास्त्रैः सदाचारविजृम्भितदेशधर्मैर्यत्कल्पितं फलमतीव चिरप्ररूढम् ।
तस्मिन्हृदि स्फुरति चोपनमेति चित्तमङ्गावली तदनु पौरुषमेतदाहुः ॥ २.६.४० ॥

यत् (what) शास्त्रैः (by scripture) सत्-आचार-विजृम्भित-देश-धर्मैः (and by local customs that flourish through good conduct) कल्पितं (established) अतीव चिर-प्ररूढं फलम् (a long-established aim) — तस्मिन् हृदि स्फुरति (when that flashes in the heart), चित्तम् उपनमेति (the mind turns towards it), तत्-अनु अङ्ग-आवली (and after it the limbs [act]) — एतत् पौरुषम् आहुः (this they call effort).

Translation: "When an aim long established by scripture and by the customs of good people flashes in the heart, the mind turns towards it, and then the limbs follow — that is what is called effort."

Pointers for Reflection:

The anatomy of effort. Heart → mind → body. First the aim arises within, then the mind inclines, then action follows. Effort begins as inner clarity. Compare 2.7.4.
Reading note. The online text prints सदाचरविजृम्भित; corrected here to सदाचारविजृम्भित.

Verse 2.6.41¶

बुद्ध्वैव पौरुषफलं पुरुषत्वमेतदात्मप्रयत्नपरतैव सदैव कार्या ।
नेया ततः सफलतां परमामथासौ सच्छास्त्रसाधुजनपण्डितसेवनेन ॥ २.६.४१ ॥

एतत् पुरुषत्वं (this humanity) पौरुष-फलं बुद्ध्वा एव (knowing it to be the fruit of effort) आत्म-प्रयत्न-परता एव सदा एव कार्या (one should always be devoted to one's own effort); अथ (then) असौ (that [effort]) सत्-शास्त्र-साधु-जन-पण्डित-सेवनेन (by service of good scripture, good people and the learned) परमां सफलतां नेया (should be brought to its highest fruit).

Translation: "Knowing that this very humanity is the fruit of effort, always be devoted to your own exertion; then bring it to its highest fruit by serving good scripture, good people and the learned."

Pointers for Reflection:

Human birth itself is earned. Our present human state is the fruit of past effort. Use it. Śāntideva: यदि नात्र विचिन्त्यते हितं पुनरप्येष समागमः कुतः — if one does not think of one's good now, when will such a chance come again? (Bodhicaryāvatāra 1.4).

Verse 2.6.42¶

दैवपौरुषविचारचारुभिश्चेदमाचरितमात्मपौरुषम् ।
नित्यमेव जयतीति भावितैः कार्य आर्यजनसेवयोद्यमः ॥ २.६.४२ ॥

दैव-पौरुष-विचार-चारुभिः (by those clear about fate and effort) "इदम् आचरितम् आत्म-पौरुषं नित्यम् एव जयति" इति भावितैः (convinced that "one's own effort, practised, always wins") आर्य-जन-सेवया उद्यमः कार्यः (effort should be made, through serving the noble).

Translation: "Those who see clearly about fate and effort, and are convinced that one's own practised effort always wins, should exert themselves in the service of the noble."

Pointers for Reflection:

Conviction and service. Effort is joined with humility: serving the noble (आर्य). Śāntideva: the bodhisattva's effort is spent for others, not for self-glory.

Verse 2.6.43¶

जन्मप्रबन्धमयमामयमेष जीवो बुद्ध्वैहिकं सहजपौरुषमेव सिद्ध्यै ।
शान्तिं नयत्ववितथेन वरौषधेन मृष्टेन तुष्टपरपण्डितसेवनेन ॥ २.६.४३ ॥

एषः जीवः (this living being) जन्म-प्रबन्ध-मयम् आमयम् (the disease consisting of the chain of births) बुद्ध्वा (recognising) ऐहिकं सहज-पौरुषम् एव सिद्ध्यै [बुद्ध्वा] (and recognising present, natural effort as the way to success) अवितथेन मृष्टेन वर-औषधेन (with the unfailing, pure, excellent medicine) तुष्ट-पर-पण्डित-सेवनेन (of serving content and eminent sages) शान्तिं नयतु (should bring [it] to peace).

Translation: "Let the soul recognise that the chain of births is a disease, and that present effort, which is natural to it, is the means of cure; and let it bring that disease to rest with the unfailing, pure, excellent medicine of serving contented and eminent sages."

Pointers for Reflection:

Saṃsāra as disease, effort as cure, the wise as physicians. The Buddha too spoke as a physician: suffering is the illness, craving its cause, nirvāṇa its cure, the path its medicine.
तुष्ट — content. The best teachers are themselves contented — they want nothing from the student. That freedom is part of the medicine.