Sarga 7¶

Mumukṣu Prakaraṇa · Effort as the cause of all things (32 verses)

Sarga 7 at a glance

The case for effort continues, with examples from heaven and earth.

With a healthy body, fix the mind on the Self so as not to be born again; fatalists are their own enemies (2.7.1–2.7.3).
Effort is the stirring of awareness, mind and senses; it shapes gods' teachers and beggars alike (2.7.4–2.7.11).
The gist of all scripture: turn the mind from harm to good. Fate is only a consolation for the weak (2.7.12–2.7.19).
Good effort, good fruit — "do as you choose". What is called fate is effort ripening late or soon (2.7.20–2.7.26).
Understanding and scripture grow together; even Viṣṇu acts. Strive, lest you fall to lower births (2.7.27–2.7.32).

Verse 2.7.1¶

श्रीवसिष्ठ उवाच ।
प्राप्य व्याधिविनिर्मुक्तं देहमल्पाधिवेदनम् ।
तथात्मनि समादध्याद्यथा भूयो न जायते ॥ २.७.१ ॥

व्याधि-विनिर्मुक्तम् (free from disease) अल्प-आधि-वेदनं (with little mental pain) देहं प्राप्य (having obtained a body) आत्मनि तथा समादध्यात् (one should so settle [the mind] in the Self) यथा भूयः न जायते (that one is not born again).

Translation: Śrī Vasiṣṭha said: "Now that you have a body that is healthy and a mind little troubled, settle yourself in the Self so firmly that birth does not come round again."

Pointers for Reflection:

Use the good conditions. A healthy body and a calm mind are rare. They are not for comfort but for freedom. Śaṅkara (attrib.): दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् । मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः — three things are rare: human birth, the longing for freedom, and the refuge of a great soul (Vivekacūḍāmaṇi 3).
So as not to be born again. The Gītā: मामुपेत्य पुनर्जन्म दुःखालयमशाश्वतम् । नाप्नुवन्ति — reaching Me, they do not return to rebirth, that impermanent home of sorrow (8.15).

Verse 2.7.2¶

दैवं पुरुषकारेण यो निवर्तितुमिच्छति ।
इह वामुत्र जगति स संपूर्णाभिवाञ्छितः ॥ २.७.२ ॥

यः (whoever) पुरुष-कारेण (by human effort) दैवं निवर्तितुम् इच्छति (wishes to turn back fate), सः इह वा अमुत्र (he, here or hereafter) जगति संपूर्ण-अभिवाञ्छितः [भवति] (has his wishes fulfilled in the world).

Translation: "Whoever seeks to turn back fate by human effort has every wish fulfilled, in this world and the next."

Pointers for Reflection:

Turning back fate. Not passive acceptance, but active redirection. The future is still open.

Verse 2.7.3¶

ये समुद्योगमुत्सृज्य स्थिता दैवपरायणाः ।
ते धर्ममर्थं कामं च नाशयन्त्यात्मविद्विषः ॥ २.७.३ ॥

ये (those who) समुद्योगम् उत्सृज्य (abandoning exertion) दैव-परायणाः स्थिताः (remain devoted to fate), ते आत्म-विद्विषः (those enemies of themselves) धर्मम् अर्थं कामं च नाशयन्ति (destroy dharma, wealth and pleasure).

Translation: "Those who give up exertion and sit relying on fate are their own enemies; they ruin dharma, prosperity and enjoyment alike."

Pointers for Reflection:

Enemies of oneself. The Gītā: आत्मैव रिपुरात्मनः — one's self alone is one's enemy (6.5) — when it will not lift itself. Fatalism damages every aim of life, worldly and spiritual.

Verse 2.7.4¶

संवित्स्पन्दो मनःस्पन्द ऐन्द्रियस्पन्द एव च ।
एतानि पुरुषार्थस्य रूपाण्येभ्यः फलोदयः ॥ २.७.४ ॥

संवित्-स्पन्दः (stirring of awareness) मनः-स्पन्दः (stirring of mind) ऐन्द्रिय-स्पन्दः एव च (and stirring of the senses) — एतानि पुरुषार्थस्य रूपाणि (these are the forms of effort); एभ्यः फल-उदयः (from these the fruit arises).

Translation: "Effort takes three forms: a movement in awareness, a movement in the mind, a movement in the senses. Out of these, results come."

Pointers for Reflection:

Three layers of action. Effort begins in awareness (intention), moves to the mind (planning), then to the senses and body (doing). The Gītā: शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः — whatever action one begins with body, speech or mind (18.15).
The Buddha likewise taught that cetanā, intention, is karma itself: cetanāhaṃ bhikkhave kammaṃ vadāmi (Aṅguttara Nikāya 6.63).

Verse 2.7.5¶

यथा संवेदनं चेतस्तथा तत्स्पन्दमृच्छति ।
तथैव कायश्चलति तथैव फलभोक्तृता ॥ २.७.५ ॥

यथा संवेदनं (as is the awareness) तथा चेतः (so is the mind); तत् स्पन्दम् ऋच्छति (it moves accordingly); तथा एव कायः चलति (so the body moves) तथा एव फल-भोक्तृता (and so is the experiencing of the fruit).

Translation: "As awareness is, so is the mind; as the mind moves, so does the body; and as the body acts, so one experiences the fruit."

Pointers for Reflection:

A chain from inside out. Change the awareness and everything downstream changes. This is why Vasiṣṭha's teaching ends in knowledge: it works at the root.

Verse 2.7.6¶

आबालमेतत्संसिद्धं यत्र यत्र यथा यथा ।
दैवं तु न क्वचिद्दृष्टमतो जगति पौरुषम् ॥ २.७.६ ॥

आ-बालम् (even to a child) एतत् संसिद्धम् (this is evident), यत्र यत्र यथा यथा (wherever and however); दैवं तु क्वचित् न दृष्टम् (but fate is nowhere seen); अतः जगति पौरुषम् [एव] (therefore in the world there is effort).

Translation: "Even a child knows this, everywhere and in every way. Fate is nowhere to be seen; so in this world, it is effort that counts."

Pointers for Reflection:

The test of experience. Vasiṣṭha keeps appealing to what anyone can see. His teaching is not a matter of faith in hidden powers.

Verse 2.7.7¶

पुरुषार्थेन देवानां गुरुरेव बृहस्पतिः ।
शुक्रो दैत्येन्द्रगुरुतां पुरुषार्थेन चास्थितः ॥ २.७.७ ॥

पुरुषार्थेन एव (by effort alone) बृहस्पतिः देवानां गुरुः [अभवत्] (Bṛhaspati became teacher of the gods); पुरुषार्थेन च शुक्रः (and by effort Śukra) दैत्य-इन्द्र-गुरुताम् आस्थितः (attained the position of teacher to the lord of the Daityas).

Translation: "By effort Bṛhaspati became teacher of the gods, and by effort Śukra became teacher of the lords of the demons."

Pointers for Reflection:

Both sides. The gods' teacher and the demons' teacher both rose by effort. Effort is morally neutral as a power; its direction makes it good or bad (2.5.4).

Verse 2.7.8¶

दैन्यदारिद्र्यदुःखार्ता अपि साधो नरोत्तमाः ।
पौरुषेणैव यत्नेन याता देवेन्द्रतुल्यताम् ॥ २.७.८ ॥

साधो (O good one), दैन्य-दारिद्र्य-दुःख-आर्ताः अपि (even those afflicted by misery, poverty and pain) नर-उत्तमाः (the best of men) पौरुषेण एव यत्नेन (by effort alone) देव-इन्द्र-तुल्यतां याताः (have come to equal the king of the gods).

Translation: "Good Rāma, even the best of men who were crushed by misery, poverty and pain have risen, by effort alone, to equal the king of the gods."

Pointers for Reflection:

Repeated from 2.5.27. The repetition is deliberate: what one hears twice one begins to believe. Starting low is no barrier.

Verse 2.7.9¶

महान्तो विभवास्वादैर्नानाश्चर्यसमाश्रयाः ।
पौरुषेणैव दोषेण नरकातिथितां गताः ॥ २.७.९ ॥

नाना-आश्चर्य-समाश्रयाः (abodes of many wonders) विभव-आस्वादैः महान्तः (great in their taste of riches) पौरुषेण एव दोषेण (by faulty effort alone) नरक-अतिथितां गताः (became guests of hell).

Translation: "And the great, rich in wonders and enjoying every luxury, have become guests in hell through their own misdirected effort alone."

Pointers for Reflection:

The fall too is earned. Just as the poor can rise, the mighty can fall — by their own bad effort. The Gītā: क्षीणे पुण्ये मर्त्यलोकं विशन्ति — when their merit is spent, they return to the mortal world (9.21).

Verse 2.7.10¶

भावाभावसहस्रेषु दशासु विविधासु च ।
स्वपौरुषवशादेव निवृत्ता भूतजातयः ॥ २.७.१० ॥

भाव-अभाव-सहस्रेषु (in thousands of states of being and non-being) विविधासु दशासु च (and in various conditions) भूत-जातयः (classes of beings) स्व-पौरुष-वशात् एव निवृत्ताः (have come about only through their own effort).

Translation: "Through thousands of states of having and losing, and through every kind of condition, all classes of beings have come to be what they are through their own effort."

Pointers for Reflection:

Each being made itself. Not by a judge but by its own acts. The Jaina view is the same: jīva forms its own destiny by its own karma.

Verse 2.7.11¶

शास्त्रतो गुरुतश्चैव स्वतश्चेति त्रिसिद्धयः ।
सर्वत्र पुरुषार्थस्य न दैवस्य कदाचन ॥ २.७.११ ॥

शास्त्रतः (from scripture) गुरुतः च एव (from the teacher) स्वतः च (and from oneself) इति त्रि-सिद्धयः (are the three sources of success); सर्वत्र पुरुषार्थस्य (everywhere [this is] effort's) न दैवस्य कदाचन (never fate's).

Translation: "Success comes from three sources: scripture, the teacher, and oneself. All three belong to effort, never to fate."

Pointers for Reflection:

Three sources. Scripture, guru, self — the same three witnesses that confirmed Śuka (2.1.31–35). Each requires effort: study, service, reflection.

Verse 2.7.12¶

अशुभेषु समाविष्टं शुभेष्वेवावतारयेत् ।
प्रयत्नाच्चित्तमित्येष सर्वशास्त्रार्थसंग्रहः ॥ २.७.१२ ॥

अशुभेषु समाविष्टं चित्तं (the mind sunk in what is harmful) प्रयत्नात् (with effort) शुभेषु एव अवतारयेत् (one should bring down into what is good); इति एषः सर्व-शास्त्र-अर्थ-संग्रहः (this is the summary of the meaning of all scriptures).

Translation: "When the mind is sunk in what is harmful, bring it with effort into what is good. That is the gist of every scripture."

Pointers for Reflection:

All scripture in one line. Redirect the mind from harm to good. The Gītā: यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् । ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् — wherever the restless mind wanders, draw it back and bring it under the Self's control (6.26).
The Buddha's summary of all Buddhas' teaching: sabbapāpassa akaraṇaṃ kusalassa upasampadā sacittapariyodapanaṃ — not doing evil, doing good, purifying the mind (Dhammapada 183).

Verse 2.7.13¶

यच्छ्रेयो यदतुच्छं च यदपायविवर्जितम् ।
तत्तदाचर यत्नेन पुत्रेति गुरवः स्थिताः ॥ २.७.१३ ॥

पुत्र (son), यत् श्रेयः (what is truly good) यत् अतुच्छं (what is substantial) यत् च अपाय-विवर्जितम् (and what is free of danger) — तत् तत् यत्नेन आचर (do that with effort) इति गुरवः स्थिताः (so the teachers have always held).

Translation: "'Son, whatever is truly good, substantial and free of danger — do that with effort.' This is what teachers have always taught."

Pointers for Reflection:

श्रेयस्. The truly good, as opposed to the merely pleasant (प्रेयस्). The Kaṭha: श्रेयश्च प्रेयश्च मनुष्यमेतस्तौ सम्परीत्य विविनक्ति धीरः — the good and the pleasant both come to a person; the wise one examines and separates them (1.2.2).

Verse 2.7.14¶

यथा यथा प्रयत्नो मे फलमाशु तथा तथा ।
इत्यहं पौरुषादेव फलभाङ् न तु दैवतः ॥ २.७.१४ ॥

यथा यथा मे प्रयत्नः (as is my effort) तथा तथा फलम् आशु (so quickly is the fruit); इति (thus) अहं पौरुषात् एव फल-भाक् (I share in the fruit through effort alone), न तु दैवतः (not through fate).

Translation: "'As my effort, so the speed of the fruit: I gain results through effort alone, not through fate.' — so one should think."

Pointers for Reflection:

An affirmation to adopt. Vasiṣṭha gives Rāma words to say to himself. What one repeats, one becomes (2.9.39).

Verse 2.7.15¶

पौरुषाद्दृश्यते सिद्धिः पौरुषाद्धीमतां क्रमः ।
दैवमाश्वासनामात्रं दुःखे पेलवबुद्धिषु ॥ २.७.१५ ॥

पौरुषात् सिद्धिः दृश्यते (success is seen to come from effort); पौरुषात् धीमतां क्रमः (from effort the progress of the wise); दैवम् (fate) दुःखे (in sorrow) पेलव-बुद्धिषु (for the weak-minded) आश्वासन-मात्रम् (is only a consolation).

Translation: "Success is seen to come from effort, and so does the progress of the wise. Fate is only a consolation for the weak-minded in times of sorrow."

Pointers for Reflection:

Fate as comfort. Vasiṣṭha understands why people speak of fate: it softens pain. He does not mock the comfort; he refuses to let it become a philosophy of life.

Verse 2.7.16¶

प्रत्यक्षप्रमुखैर्नित्यं प्रमाणैः पौरुषक्रमः ।
फलितो दृश्यते लोके देशान्तरगमादिकः ॥ २.७.१६ ॥

लोके (in the world) प्रत्यक्ष-प्रमुखैः प्रमाणैः (by direct perception and the other means of knowledge) देश-अन्तर-गमन-आदिकः पौरुष-क्रमः (the course of effort, such as travelling to another land) नित्यं फलितः दृश्यते (is always seen to bear fruit).

Translation: "In the world, by direct perception and every other means of knowing, the course of effort — such as journeying to another country — is always seen to bear fruit."

Pointers for Reflection:

Walk and you arrive. The simplest example: if you travel, you reach the place. Nobody waits for fate to carry him there.

Verse 2.7.17¶

भोक्ता तृप्यति नाभोक्ता गन्ता गच्छति नागतिः ।
वक्ता वक्ति न चावक्ता पौरुषं सफलं नृणाम् ॥ २.७.१७ ॥

भोक्ता तृप्यति (the one who eats is satisfied) न अभोक्ता (not the one who does not); गन्ता गच्छति (the walker goes) न अगतिः (not the one who does not move); वक्ता वक्ति (the speaker speaks) न च अवक्ता (not the silent); नृणां पौरुषं सफलम् (for people, effort bears fruit).

Translation: "The one who eats is fed, not the one who does not. The one who walks arrives, not the one who stays. The one who speaks is heard, not the silent. For people, effort bears fruit."

Pointers for Reflection:

Plain as eating. Hunger is not satisfied by waiting for fate to feed us. Spiritual hunger is the same.

Verse 2.7.18¶

पौरुषेण दुरन्तेभ्यः संकटेभ्यः सुबुद्धयः ।
समुत्तरन्त्ययत्नेन न तु मोघतयानया ॥ २.७.१८ ॥

सु-बुद्धयः (the wise) पौरुषेण (by effort) दुरन्तेभ्यः संकटेभ्यः (from dire straits) अयत्नेन समुत्तरन्ति (cross over easily), न तु अनया मोघतया (not by this futility [of idleness]).

Translation: "The wise get out of the direst straits easily by effort — not by this futile idleness."

Pointers for Reflection:

Easily, by effort. A paradox: effort makes things easy. Once effort is a habit, it ceases to feel like strain. The Gītā: सुसुखं कर्तुमव्ययम् — very easy to practise, and imperishable (9.2).

Verse 2.7.19¶

यो यो यथा प्रयतते स स तत्तत्फलैकभाक् ।
न तु तूष्णीं स्थितेनेह केनचित्प्राप्यते फलम् ॥ २.७.१९ ॥

इह (here) यः यः यथा प्रयतते (whoever strives in whatever way) सः सः तत् तत् फल-एक-भाक् (he alone shares in that particular fruit); न तु (but not) तूष्णीं स्थितेन केनचित् फलं प्राप्यते (does anyone who sits idle gain any fruit).

Translation: "Here, each one gains exactly the fruit of the way he strives; no one gains anything by sitting idle."

Pointers for Reflection:

Fruit matches effort. Not only the amount but the kind. Strive for wealth and you gain wealth; strive for peace and you gain peace.

Verse 2.7.20¶

शुभेन पुरुषार्थेन शुभमासाद्यते फलम् ।
अशुभेनाशुभं राम यथेच्छसि तथा कुरु ॥ २.७.२० ॥

राम (O Rāma), शुभेन पुरुषार्थेन (by good effort) शुभं फलम् आसाद्यते (good fruit is gained); अशुभेन अशुभम् (by bad, bad); यथा इच्छसि तथा कुरु (do as you wish).

Translation: "Rāma, good effort brings good fruit, and bad effort bad. Now do as you choose."

Pointers for Reflection:

"Do as you choose." The very words Kṛṣṇa speaks at the end of the Gītā: विमृश्यैतदशेषेण यथेच्छसि तथा कुरु — reflecting on this fully, do as you choose (18.63). The teacher lays out the law and leaves the choice to the student. Freedom is honoured.

Verse 2.7.21¶

पुरुषार्थात्फलप्राप्तिर्देशकालवशादिह ।
प्राप्ता चिरेण शीघ्रं वा यासौ दैवमिति स्मृता ॥ २.७.२१ ॥

इह (here) पुरुषार्थात् फल-प्राप्तिः (the gaining of fruit from effort) देश-काल-वशात् (depending on place and time) चिरेण शीघ्रं वा प्राप्ता (arriving late or soon) — या असौ (that) "दैवम्" इति स्मृता (is what is called "fate").

Translation: "When the fruit of effort arrives, late or soon according to place and time — that is what people call 'fate'."

Pointers for Reflection:

Timing. The delay between act and result makes the result look like it came from nowhere. "Fate" is the name for effort's fruit when we have forgotten the effort.

Verse 2.7.22¶

न दैवं दृश्यते दृष्ट्या न च लोकान्तरे स्थितम् ।
उक्तं दैवाभिधानेन स्वर्लोके कर्मणः फलम् ॥ २.७.२२ ॥

दैवं (fate) दृष्ट्या न दृश्यते (is not seen by the eye) न च लोक-अन्तरे स्थितम् (nor does it live in another world); स्वर्-लोके कर्मणः फलम् (the fruit of action in the higher world) दैव-अभिधानेन उक्तम् (is what is spoken of by the name "daiva").

Translation: "Fate is not seen with the eyes, nor does it dwell in some other world. 'Daiva' is just a name for the fruit of action as it appears in the heavenly realm."

Pointers for Reflection:

Daiva and deva. The word daiva is related to deva, "god". Vasiṣṭha explains: it means the fruit of actions experienced in the divine realms — still the fruit of one's own action.

Verse 2.7.23¶

पुरुषो जायते लोके वर्धते जीर्यते पुनः ।
न तत्र दृश्यते दैवं जरायौवनबाल्यवत् ॥ २.७.२३ ॥

पुरुषः लोके जायते (a person is born in the world) वर्धते (grows) पुनः जीर्यते (and again grows old); तत्र (in this) दैवं न दृश्यते (fate is not seen), जरा-यौवन-बाल्यवत् (as old age, youth and childhood [are seen]).

Translation: "A person is born, grows up and grows old; childhood, youth and old age can be seen, but nowhere in all this is 'fate' seen."

Pointers for Reflection:

Observable change. The stages of life are visible; fate is not. Vasiṣṭha keeps to what can be observed.

Verse 2.7.24¶

अर्थप्रापककार्यैकप्रयत्नपरता बुधैः ।
प्रोक्ता पौरुषशब्देन सर्वमासाद्यतेऽनया ॥ २.७.२४ ॥

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); अनया सर्वम् आसाद्यते (by it everything is gained).

Translation: "The wise call 'effort' single-minded application to the work that gains one's aim. By it, everything is gained."

Pointers for Reflection:

The definition repeated from 2.6.32 — the teacher's way of fixing a point.

Verse 2.7.25¶

देशाद्देशान्तरप्राप्तिर्हस्तस्य द्रव्यधारणम् ।
व्यापारश्च तथाङ्गानां पौरुषेण न दैवतः ॥ २.७.२५ ॥

देशात् देश-अन्तर-प्राप्तिः (getting from one place to another) हस्तस्य द्रव्य-धारणम् (the hand holding an object) तथा अङ्गानां व्यापारः च (and the working of the limbs) पौरुषेण (are by effort) न दैवतः (not by fate).

Translation: "Going from one place to the next, gripping a thing in one's hand, every action of the limbs — all of it is the work of effort, none of it the work of fate."

Pointers for Reflection:

Every movement is effort. Even lifting a cup. Life is already effort through and through; the question is only where it is directed.

Verse 2.7.26¶

अनर्थप्राप्तिकार्यैकप्रयत्नपरता तु या ।
प्रोक्ता प्रोन्मत्तचेष्टेति न किंचित्प्राप्यतेऽनया ॥ २.७.२६ ॥

या तु (but that) अनर्थ-प्राप्ति-कार्य-एक-प्रयत्न-परता (single-minded devotion to work that brings harm) [सा] प्र-उन्मत्त-चेष्टा इति प्रोक्ता (is called the antics of a madman); अनया किंचित् न प्राप्यते (nothing is gained by it).

Translation: "But single-minded effort towards what brings harm is called the antics of a madman; nothing is gained by it."

Pointers for Reflection:

Misdirected zeal. Great energy for harmful ends is not pauruṣa but madness. Compare 2.4.11.

Verse 2.7.27¶

क्रियया स्पन्दधर्मिण्या स्वार्थसाधकता स्वयम् ।
साधुसंगमसच्छास्त्रतीक्ष्णयोन्नीयते धिया ॥ २.७.२७ ॥

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

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

Pointers for Reflection:

Repeated from 2.6.33. The doubling of verses across Sargas 6 and 7 suggests the teaching was given orally, with key verses returned to as refrains.

Verse 2.7.28¶

अनन्तसमतानन्दं परमार्थं स्वकं विदुः ।
स येभ्यः प्राप्यते यत्नात्सेव्यास्ते शास्त्रसाधवः ॥ २.७.२८ ॥

[बुधाः] अनन्त-समता-आनन्दं (endless bliss of evenness) स्वकं परम-अर्थं विदुः (know as their own supreme goal); सः (it) येभ्यः यत्नात् प्राप्यते (from whom it is gained by effort), ते शास्त्र-साधवः सेव्याः (those good people of scripture are to be served).

Translation: "The wise know their own supreme goal to be endless bliss in evenness. Serve those good, learned people from whom it can be gained by effort."

Pointers for Reflection:

स्वकम् — one's own. The supreme goal is not foreign to us; it is our own nature. Effort uncovers what is already ours.

Verse 2.7.29¶

सच्छास्त्रादिगुणो मत्या सच्छास्त्रादिगुणान्मतिः ।
विवर्धेते मिथोऽभ्यासात्सरोजाविव कालतः ॥ २.७.२९ ॥

मत्या (by understanding) सत्-शास्त्र-आदि-गुणः (the virtue of good scripture and the rest) सत्-शास्त्र-आदि-गुणात् मतिः (and from that virtue, understanding) मिथः अभ्यासात् (by practice of each) विवर्धेते (both grow), काल-तः सरोजौ इव (like two lotuses over time).

Translation: "Understanding increases the benefit of good scripture and the like, and they increase understanding; practised together, both grow, like two lotuses over time."

Pointers for Reflection:

A virtuous circle. Understanding helps one read scripture; scripture deepens understanding. The same mutual growth is said of knowledge and conduct at 2.20.6.

Verse 2.7.30¶

आबाल्यादलमभ्यस्तैः शास्त्रसत्संगमादिभिः ।
गुणैः पुरुषयत्नेन स्वार्थः संपद्यते हितः ॥ २.७.३० ॥

आ-बाल्यात् अलम् अभ्यस्तैः (well practised from childhood) शास्त्र-सत्-संगम-आदिभिः गुणैः (with virtues like scripture and good company) पुरुष-यत्नेन (by effort) हितः स्व-अर्थः संपद्यते (one's true good is achieved).

Translation: "One's true good is achieved by effort and by virtues — study of scripture, good company and the like — practised well from childhood."

Pointers for Reflection:

Early habits. Parents and teachers who give children good habits give them the means of their own freedom.

Verse 2.7.31¶

पौरुषेण जिता दैत्याः स्थापिता भुवनक्रियाः ।
रचितानि जगन्तीह विष्णुना न च दैवतः ॥ २.७.३१ ॥

विष्णुना (by Viṣṇu) पौरुषेण (through effort) दैत्याः जिताः (the demons were conquered), भुवन-क्रियाः स्थापिताः (the order of the worlds was established), इह जगन्ति रचितानि (and the worlds here were created) — न च दैवतः (and not by fate).

Translation: "It was by effort that Viṣṇu conquered the demons, established the order of the worlds and created them — not by fate."

Pointers for Reflection:

Even God acts. The Gītā: उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् — these worlds would perish if I did not act (3.24). The Lord himself is the model of tireless action.

Verse 2.7.32¶

जगति पुरुषकारकारणेऽस्मिन् कुरु रघुनाथ चिरं तथा प्रयत्नम् ।
व्रजसि तरुसरीसृपाभिधानां सुभग यथा न दशामशङ्क एव ॥ २.७.३२ ॥

रघु-नाथ (O lord of the Raghus), अस्मिन् पुरुष-कार-कारणे जगति (in this world, where human effort is the cause) चिरं तथा प्रयत्नं कुरु (strive long and so), सुभग (O fortunate one), यथा (that) तरु-सरीसृप-अभिधानां दशां (the condition called tree or reptile) अशङ्कः एव न व्रजसि (you surely do not fall into).

Translation: "Lord of the Raghus, in this world where human effort is the cause of things, strive long and well, fortunate one, so that you never sink to the condition of a tree or a crawling creature."

Pointers for Reflection:

The stakes. Squandered human life may lead to lower births with no capacity for effort at all. The human condition is the only one in which freedom can be pursued.
The Buddha's turtle simile: a blind turtle surfacing once a century putting its head through a yoke floating on the ocean is more likely than a being in lower realms regaining human birth (Majjhima Nikāya 129). Use it while it lasts.