Sarga 9¶

Mumukṣu Prakaraṇa · Fate is one's own mind; the river of tendencies (43 verses)

Sarga 9 at a glance

Rāma asks what fate is; Vasiṣṭha shows it is one's own mind, and teaches how to redirect it.

"Fate" is only a name for the arrival of results, or a word of consolation (2.9.1–2.9.10).
Past karma is real, but karma is tendency, tendency is mind, and mind is the person. So there is no fate apart from oneself (2.9.11–2.9.22).
Rāma cries, like Arjuna: "my past tendencies drive me; what can I do?" You are consciousness, not the body; turn the river of tendencies into the good channel (2.9.23–2.9.33).
You become what you practise; thicken the good. Follow teacher and scripture until you see (2.9.34–2.9.41).
Finally, release even good tendencies, and simply abide (2.9.42–2.9.43).

Verse 2.9.1¶

श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ प्रतिष्ठामलमागतम् ।
यल्लोके तद्वद ब्रह्मन्दैवं नाम किमुच्यते ॥ २.९.१ ॥

भगवन् सर्व-धर्म-ज्ञ ब्रह्मन् (O blessed one, knower of all dharma, O brahmin), लोके (in the world) यत् प्रतिष्ठाम् अलम् आगतम् (what has become so firmly established) तत् दैवं नाम किम् उच्यते (what is it that is called fate)? वद (tell me).

Translation: Śrī Rāma said: "Blessed one, knower of all dharma, brahmin, tell me: what is this thing called fate, which has taken such firm hold in the world?"

Pointers for Reflection:

Rāma presses the question. If fate is unreal, why is belief in it so universal? A good student does not accept a conclusion until he understands why the opposite seemed true.
Reading note. The online text prints भगवन्तत्वधर्मज्ञ … दैव; corrected here to भगवन्सर्वधर्मज्ञ … दैवं (as at 2.9.11).

Verse 2.9.2¶

श्रीवसिष्ठ उवाच ।
पौरुषं सर्वकार्याणां कर्तृ राघव नेतरत् ।
फलभोक्तृ च सर्वत्र न दैवं तत्र कारणम् ॥ २.९.२ ॥

राघव (O Rāghava), पौरुषं सर्व-कार्याणां कर्तृ (effort is the doer of all deeds) न इतरत् (nothing else); सर्वत्र च फल-भोक्तृ (and everywhere it experiences the fruit); तत्र दैवं न कारणम् (fate is not the cause there).

Translation: Śrī Vasiṣṭha said: "Rāghava, effort is the doer of every deed — nothing else — and it is effort that everywhere reaps the fruit. Fate is not the cause."

Pointers for Reflection:

Doer and enjoyer. The same agent acts and receives. Jaina thought states it as a principle: the soul is kartā and bhoktā, the doer and the experiencer of its own karma.

Verse 2.9.3¶

दैवं न किंचित्कुरुते न भुङ्ते न च विद्यते ।
न दृश्यते नाद्रियते केवलं कल्पनेदृशी ॥ २.९.३ ॥

दैवं किंचित् न कुरुते (fate does nothing) न भुङ्क्ते (experiences nothing) न च विद्यते (and does not exist); न दृश्यते (it is not seen) न आद्रियते (not regarded [by the wise]); केवलम् ईदृशी कल्पना (it is only such an idea).

Translation: "Fate does nothing and experiences nothing; it does not exist. It is not seen and the wise pay it no regard. It is only an idea."

Pointers for Reflection:

Only an idea. कल्पना — mental construction. The next verses explain what reality the idea covers.

Verse 2.9.4¶

सिद्धस्य पौरुषेणेह फलस्य फलशालिना ।
शुभाशुभार्थसंपत्तिर्दैवशब्देन कथ्यते ॥ २.९.४ ॥

इह (here) पौरुषेण सिद्धस्य फलस्य (of the fruit achieved by effort) फल-शालिना (by the one who reaps it) शुभ-अशुभ-अर्थ-संपत्तिः (the coming of good or bad results) दैव-शब्देन कथ्यते (is spoken of by the word "fate").

Translation: "When the fruit that effort has produced comes to the one who reaps it, the arrival of good or bad results is spoken of as 'fate'."

Pointers for Reflection:

Fate = the arrival of results. First definition: the word names the moment when what we did comes back.

Verse 2.9.5¶

पौरुषोपनता नित्यमिष्टानिष्टस्य वस्तुनः ।
प्राप्तिरिष्टाप्यनिष्टा वा दैवशब्देन कथ्यते ॥ २.९.५ ॥

नित्यं (always) पौरुष-उपनता (brought about by effort) इष्ट-अनिष्टस्य वस्तुनः प्राप्तिः (the obtaining of a wanted or unwanted thing), इष्टा अपि अनिष्टा वा (whether it is welcome or not), दैव-शब्देन कथ्यते (is called "fate").

Translation: "The obtaining of things wanted or unwanted — always brought about by effort — is called 'fate', whether it is welcome or not."

Pointers for Reflection:

Welcome or unwelcome. We tend to call the good things our own achievement and the bad things fate. Vasiṣṭha puts both on the same footing.

Verse 2.9.6¶

भावी त्ववश्यमेवार्थः पुरुषार्थैकसाधनः ।
यः सोऽस्मिँल्लोकसंघाते दैवशब्देन कथ्यते ॥ २.९.६ ॥

यः तु (that which) भावी अवश्यम् एव अर्थः (a future outcome that is certain) पुरुषार्थ-एक-साधनः (accomplished only by effort) — सः (that) अस्मिन् लोक-संघाते (in this world of people) दैव-शब्देन कथ्यते (is called "fate").

Translation: "And an outcome that is bound to come, though it is achieved only through effort, is what the world calls 'fate'."

Pointers for Reflection:

The inevitable. Even what seems inevitable has been prepared by effort — earlier, elsewhere, or by others.

Verse 2.9.7¶

ननु राघव लोकस्य कस्यचित्किंचिदेव हि ।
दैवमाकाशरूपं हि करोति न करोति च ॥ २.९.७ ॥

ननु राघव (indeed, O Rāghava), लोकस्य कस्यचित् (for someone in the world) आकाश-रूपं दैवं (fate, which is like empty space) किंचित् एव करोति न करोति च (seems to do something, and also not).

Translation: "Rāghava, for people in the world, fate, which is as empty as space, seems to do something — and yet does nothing."

Pointers for Reflection:

Space-like. Empty space seems to contain events but causes none. So does fate: things happen "in" it, not by it.

Verse 2.9.8¶

पुरुषार्थस्य सिद्धस्य शुभाशुभफलोदये ।
इदमित्थं स्थितमिति योक्तिस्तद्दैवमुच्यते ॥ २.९.८ ॥

सिद्धस्य पुरुषार्थस्य (of an accomplished effort) शुभ-अशुभ-फल-उदये (when its good or bad fruit appears) "इदम् इत्थं स्थितम्" इति ("this was set to be so") या उक्तिः (the saying) — तत् दैवम् उच्यते (that is called fate).

Translation: "When the good or bad fruit of an effort appears, and one says 'it was set to be so' — that is what is called fate."

Pointers for Reflection:

Fate as hindsight. After the fact, everything looks destined. The story we tell afterwards is what we call fate.

Verse 2.9.9¶

इत्थं ममाभवद्बुद्धिरित्थं मे निश्चयो ह्यभूत् ।
इति कर्मफलप्राप्तौ योक्तिस्तद्दैवमुच्यते ॥ २.९.९ ॥

कर्म-फल-प्राप्तौ (when the fruit of action arrives) "इत्थं मम बुद्धिः अभवत्, इत्थं मे निश्चयः हि अभूत्" इति ("my mind went this way, my resolve was thus") या उक्तिः (the saying) — तत् दैवम् उच्यते (that is called fate).

Translation: "When the fruit of action arrives and one says, 'that is how my mind went, that is how my resolve was formed' — that too is called fate."

Pointers for Reflection:

Even this is effort. "My mind went that way" sounds passive, but the mind's direction was one's own. Fate is our own past choices, unacknowledged.
Reading note. The online text prints बुद्धितिथ मे; corrected here to बुद्धिरित्थं मे.

Verse 2.9.10¶

इष्टानिष्टफलप्राप्ताविदमित्यस्य वाचकम् ।
आश्वासनामात्रवचो दैवमित्येव कथ्यते ॥ २.९.१० ॥

इष्ट-अनिष्ट-फल-प्राप्तौ (on gaining wanted or unwanted fruit) "इदम्" इति ("this [is how it is]") अस्य वाचकम् (the expression of it), आश्वासन-मात्र-वचः (a word of mere consolation) — [तत्] दैवम् इति एव कथ्यते (is what is called fate).

Translation: "When good or bad results arrive, the phrase 'this is how it is', a word of mere consolation, is what is called fate."

Pointers for Reflection:

Four definitions (vv. 4–10), one conclusion: fate is a way of speaking about the results of effort.

Verse 2.9.11¶

श्रीराम उवाच ।
भगवन्सर्वधर्मज्ञ यत्प्राक्कर्मोपसंचितम् ।
तद्दैवं दैवमित्युक्तमपमृष्टं कथं त्वया ॥ २.९.११ ॥

भगवन् सर्व-धर्म-ज्ञ (O blessed one, knower of all dharma), यत् प्राक्-कर्म-उपसंचितम् (what has been accumulated from past action) तत् दैवं "दैवम्" इति उक्तम् (that has been called fate) — त्वया कथम् अपमृष्टम् (how have you wiped it away)?

Translation: Śrī Rāma said: "Blessed one, knower of all dharma, the karma accumulated in the past is what is called fate. How have you done away with that?"

Pointers for Reflection:

A sharp objection. Rāma knows the doctrine of karma. Accumulated karma (संचित) is real; is Vasiṣṭha denying it? The answer will be: no — but karma is mind.

Verse 2.9.12¶

श्रीवसिष्ठ उवाच ।
साधु राघव जानासि शृणु वक्ष्यामि तेऽखिलम् ।
दैवं नास्तीति ते येन स्थिरा बुद्धिर्भविष्यति ॥ २.९.१२ ॥

राघव (O Rāghava), साधु जानासि (you understand well); शृणु (listen); ते अखिलं वक्ष्यामि (I will tell you everything), येन ते "दैवं न अस्ति" इति स्थिरा बुद्धिः भविष्यति (by which your understanding will become firm that "fate does not exist").

Translation: Śrī Vasiṣṭha said: "Rāghava, you understand well. Listen: I shall tell you everything, so that your understanding becomes firm that fate does not exist."

Pointers for Reflection:

Praise for a good question. Vasiṣṭha welcomes objections. The aim is not agreement but firm understanding (स्थिरा बुद्धि).

Verse 2.9.13¶

या मनोवासना पूर्व बभूव किल भूरिशः ।
सैवेयं कर्मभावेन नृणां परिणतिं गता ॥ २.९.१३ ॥

या मनो-वासना (that mental tendency) पूर्वं भूरिशः बभूव किल (which existed abundantly before), सा एव इयं (that very one) नृणां कर्म-भावेन परिणतिं गता (has in people turned into the form of action).

Translation: "The mental tendencies that existed abundantly before are what have, in people, taken the form of action."

Pointers for Reflection:

Karma begins as vāsanā. Action is the outer form of an inner tendency. To speak of karma is to speak of the mind's habits.
The Bṛhadāraṇyaka: स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते — as is one's desire, so one's resolve; as one's resolve, so one's action (4.4.5).

Verse 2.9.14¶

जन्तुर्यद्वासनो राम तत्कर्ता भवति क्षणात् ।
अन्यकर्मान्यभावश्चेत्येतन्नैवोपपद्यते ॥ २.९.१४ ॥

राम (O Rāma), जन्तुः (a being) यत्-वासनः (of whatever tendency) क्षणात् तत्-कर्ता भवति (at once becomes the doer of that); "अन्य-कर्म अन्य-भावः च" इति ("one action, another tendency") एतत् न एव उपपद्यते (this is not possible).

Translation: "Rāma, whatever a being's tendency, it quickly acts accordingly. That action should be of one kind and the tendency of another is simply not possible."

Pointers for Reflection:

Action follows tendency. One cannot have the tendency of a thief and the actions of a saint for long. Character and conduct match.

Verse 2.9.15¶

ग्रामगो ग्राममाप्नोति पत्तनार्थी च पत्तनम् ।
यो यो यद्वासनस्तत्र स स प्रयतते सदा ॥ २.९.१५ ॥

ग्राम-गः ग्रामम् आप्नोति (one going to a village reaches the village) पत्तन-अर्थी च पत्तनम् (and one wanting a city, the city); यः यः यत्-वासनः (whoever has whatever tendency) सः सः सदा तत्र प्रयतते (always strives towards it).

Translation: "One who heads for a village reaches the village; one who wants the city reaches the city. Whatever one's tendency, one always strives towards it."

Pointers for Reflection:

You arrive where you are heading. So examine the direction of your tendencies; they decide the destination.

Verse 2.9.16¶

यदेव तीव्रसंवेगाद्दृढं कर्म कृतं पुरा ।
तदेव दैवशब्देन पर्यायेणेह कथ्यते ॥ २.९.१६ ॥

यत् एव (whatever) पुरा (in the past) तीव्र-संवेगात् (with intense urgency) दृढं कर्म कृतम् (firm action was done), तत् एव (that alone) इह दैव-शब्देन पर्यायेण कथ्यते (is here called by the synonym "fate").

Translation: "Whatever firm action was done in the past with intense resolve — that alone is what is here called by another name, 'fate'."

Pointers for Reflection:

Strong past actions. Not every past act becomes "fate" — only those done with intensity, which leave deep grooves. Hence the need for equally intense present effort.

Verse 2.9.17¶

एवं कर्मस्थकर्माणि कर्मप्रौढा स्ववासना ।
वासना मनसो नान्या मनो हि पुरुषः स्मृतः ॥ २.९.१७ ॥

एवं (thus) कर्म-स्थ-कर्माणि (actions rooted in actions) कर्म-प्रौढा स्व-वासना (one's own tendency, grown strong through action); वासना मनसः न अन्या (tendency is not different from the mind); मनः हि पुरुषः स्मृतः (and the mind is said to be the person).

Translation: "So actions are rooted in actions, and one's tendency grows strong through action. Tendency is not other than the mind, and the mind is what is called the person."

Pointers for Reflection:

The chain: karma → vāsanā → mind → person. Karma reduces to mind. This is the bridge from the ethics of effort to the metaphysics of mind that dominates the rest of the work.
The Maitrī Upaniṣad: मन एव मनुष्याणां कारणं बन्धमोक्षयोः — the mind alone is the cause of bondage and freedom (6.34).

Verse 2.9.18¶

यदैवं तानि कर्माणि कर्म साधो मनो हि तत् ।
मनो हि पुरुषस्तस्माद्दैवं नास्तीति निश्चयः ॥ २.९.१८ ॥

साधो (O good one), यदा एवं (since thus) तानि कर्माणि (those actions) [सन्ति], कर्म (action) हि तत् मनः (is that mind), मनः हि पुरुषः (and the mind is the person); तस्मात् (therefore) दैवं न अस्ति इति निश्चयः (it is certain that there is no fate).

Translation: "Good one, since action is mind and mind is the person, it is certain that there is no fate apart from oneself."

Pointers for Reflection:

The answer to Rāma's objection. Accumulated karma is not abolished; it is shown to be one's own mind. There is no external fate — only oneself, in the form of habits.
Reading note. The online text prints षुरुषस्तस्माद्दैव; corrected here to पुरुषस्तस्माद्दैवं.

Verse 2.9.19¶

एष एव मनोजन्तुर्यद्यत्प्रयतते हितम् ।
कृतं तत्तदवाप्नोति स्वत एव हि दैवतः ॥ २.९.१९ ॥

एषः एव मनो-जन्तुः (this very being made of mind) यत् यत् हितं प्रयतते (whatever good it strives for) [च] कृतं (and does), तत् तत् (that) स्वतः एव हि दैवतः (from itself alone, as its "fate") अवाप्नोति (obtains).

Translation: "Whatever good this mind-made being strives for and achieves, it obtains from itself alone, as its 'fate'."

Pointers for Reflection:

Fate from oneself. The word is turned inside out: one's "destiny" is what one makes.

Verse 2.9.20¶

मनश्चित्तं वासना च कर्म दैवं च निश्चयः ।
राम दुर्निश्चयस्यैताः संज्ञाः सद्भिरुदाहृताः ॥ २.९.२० ॥

राम (O Rāma), मनः चित्तं वासना च कर्म दैवं च निश्चयः (mind, thought, tendency, action, fate and resolve) — एताः दुः-निश्चयस्य संज्ञाः (these are names for a wrong determination) सद्भिः उदाहृताः (as the wise declare).

Translation: "Rāma, mind, thought, tendency, action, fate and resolve — the wise say these are all names for a single wrong fixation."

Pointers for Reflection:

Six names, one thing. The mind's wrong fixation (दुर्निश्चय) is the root. Correct it, and "fate" changes with it.
Buddhist parallel: the Abhidharma's careful analysis of mind (citta) and mental factors similarly shows that what we call self and fate are processes of mind.

Verse 2.9.21¶

एवंनामा हि पुरुषो दृढभावनया यथा ।
नित्यं प्रयतते राम फलमाप्नोत्यलं तथा ॥ २.९.२१ ॥

राम (O Rāma), हि (indeed) एवं-नामा पुरुषः (the person so named [mind]) यथा दृढ-भावनया नित्यं प्रयतते (as it constantly strives with firm conviction) तथा फलम् अलम् आप्नोति (so it surely gains the fruit).

Translation: "Indeed, Rāma, as this person — mind — strives constantly with firm conviction, so it surely gains its fruit."

Pointers for Reflection:

भावना. Firm conviction, steady cultivation. What one holds firmly in mind, one moves towards. The Gītā: यो यच्छ्रद्धः स एव सः — as one's faith is, so one is (17.3).

Verse 2.9.22¶

एवं पुरुषकारेण सर्वमेव रघूद्वह ।
प्राप्यते नेतरेणेह तस्मात्स शुभदोऽस्तु ते ॥ २.९.२२ ॥

रघु-उद्वह (O best of the Raghus), एवं (thus) पुरुष-कारेण (by human effort) इह सर्वम् एव प्राप्यते (everything here is gained), न इतरेण (not by anything else); तस्मात् (therefore) सः ते शुभ-दः अस्तु (may it bring you good).

Translation: "So, best of the Raghus, everything here is gained by human effort and by nothing else. May it bring you good."

Pointers for Reflection:

A blessing. Vasiṣṭha closes the argument with a wish for Rāma. The teaching is not a debate to win but a gift to give.
Reading note. The online text prints रधूद्वह; corrected here to रघूद्वह.

Verse 2.9.23¶

श्रीराम उवाच ।
प्राक्तनं वासनाजालं नियोजयति मां यथा ।
मुने तथैव तिष्ठामि कृपणः किं करोम्यहम् ॥ २.९.२३ ॥

मुने (O sage), यथा (as) प्राक्तनं वासना-जालं (the net of past tendencies) मां नियोजयति (drives me), तथा एव (just so) अहं कृपणः तिष्ठामि (I remain, helpless); किं करोमि (what can I do)?

Translation: Śrī Rāma said: "Sage, I am a poor, helpless thing: I go wherever the tangle of my old tendencies pushes me. What am I to do?"

Pointers for Reflection:

Rāma's honest despair. The argument has convinced his head; but he feels trapped by his own habits. This is the real question beneath all the theory.
Arjuna's cry. Rāma's word कृपण, "helpless, pitiable", is the very word Arjuna uses of himself: कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः — my nature overcome by the flaw of helplessness, my mind confused about dharma, I ask you (Gītā 2.7). Both princes stand at the same place: unable to act, asking their teacher. Arjuna's despair came from misplaced pity; Rāma's from misplaced detachment. Both are answered by a call to right action.

Verse 2.9.24¶

श्रीवसिष्ठ उवाच ।
अत एव हि राम त्वं श्रेयः प्राप्नोषि शाश्वतम् ।
स्वप्रयत्नोपनीतेन पौरुषेणैव नान्यथा ॥ २.९.२४ ॥

राम (O Rāma), अतः एव हि (for this very reason) त्वं स्व-प्रयत्न-उपनीतेन पौरुषेण एव (by effort brought about by your own striving alone) शाश्वतं श्रेयः प्राप्नोषि (will gain lasting good), न अन्यथा (not otherwise).

Translation: Śrī Vasiṣṭha said: "Rāma, it is for this very reason that you will gain lasting good — only by effort brought about by your own striving, and in no other way."

Pointers for Reflection:

The trap is the door. Because the past is only tendency, it can be changed by present effort. The very thing Rāma fears — that his habits drive him — is what makes effort meaningful.

Verse 2.9.25¶

द्विविधो वासनाव्यूहः शुभश्चैवाशुभश्च ते ।
प्राक्तनो विद्यते राम द्वयोरेकतरोऽथ वा ॥ २.९.२५ ॥

राम (O Rāma), ते (in you) द्विविधः (of two kinds) शुभः च एव अशुभः च (good and bad) प्राक्तनः वासना-व्यूहः विद्यते (an array of past tendencies exists), अथ वा द्वयोः एकतरः (or one of the two).

Translation: "Rāma, within you is an array of past tendencies of two kinds, good and bad — or perhaps only one of the two."

Pointers for Reflection:

An honest inventory. Every being carries both kinds. The task is to know which is active now.

Verse 2.9.26¶

वासनौघेन शुद्धेन तत्र चेदद्य नीयसे ।
तत्क्रमेण शुभेनैव पदं प्राप्स्यसि शाश्वतम् ॥ २.९.२६ ॥

वासना-ओघेन शुद्धेन (by a pure stream of tendencies) अद्य तत्र चेत् नीयसे (if you are carried there today), तत् (then) क्रमेण (gradually) शुभेन एव (by the good alone) शाश्वतं पदं प्राप्स्यसि (you will reach the eternal state).

Translation: "Should a clean current of tendencies be carrying you along today, then that good current alone will bring you, step by step, to the state that endures."

Pointers for Reflection:

Ride the good current. Where good tendencies flow, follow them. Effort here means cooperation, not struggle.
Reading note. The online text prints पदप्राप्स्यसि; corrected here to पदं प्राप्स्यसि.

Verse 2.9.27¶

अथ चेदशुभो भावस्त्वां योजयति संकटे ।
प्राक्तनस्तदसौ यत्नाज्जेतव्यो भवता बलात् ॥ २.९.२७ ॥

अथ चेत् (but if) प्राक्तनः अशुभः भावः (a bad tendency from the past) त्वां संकटे योजयति (draws you into difficulty), तत् (then) असौ भवता (it, by you) यत्नात् बलात् जेतव्यः (must be conquered with effort and force).

Translation: "But if a bad tendency from the past drags you into difficulty, then you must conquer it with effort and force."

Pointers for Reflection:

Resist the bad current. Where bad tendencies pull, swim against them. Effort here means struggle. Wisdom is knowing which situation one is in.

Verse 2.9.28¶

प्राज्ञश्चेतनमात्रस्त्वं न देहस्त्वं जडात्मकः ।
अन्येन चेतसा तत्ते चेत्यत्वं क्वेव विद्यते ॥ २.९.२८ ॥

त्वं प्राज्ञः (you are wise) चेतन-मात्रः (pure consciousness); त्वं जड-आत्मकः देहः न (you are not the inert body); अन्येन चेतसा (by another consciousness) ते चेत्यत्वं (your being known) क्व इव विद्यते (where could it be)?

Translation: "You are the knower, pure consciousness — not the inert body. How could you be an object known by some other consciousness?"

Pointers for Reflection:

A turn to the Self. In the middle of practical advice, Vasiṣṭha reminds Rāma what he is: not the body that habits push around, but consciousness itself. Habits belong to the mind; the knower of them is free.
The Kena: श्रोत्रस्य श्रोत्रं मनसो मनो यद्वाचो ह वाचम् — the ear of the ear, the mind of the mind, the speech of speech (1.2).

Verse 2.9.29¶

अन्यस्त्वां चेतयति चेत्तं चेतयति कोऽपरः ।
क इमं चेतयेत्तस्मादनवस्था न वास्तवी ॥ २.९.२९ ॥

अन्यः त्वां चेतयति चेत् (if another makes you conscious) कः अपरः तं चेतयति (who else makes that one conscious)? कः इमं चेतयेत् (who would make this one conscious)? तस्मात् (therefore) अनवस्था (an endless regress) न वास्तवी (is not real).

Translation: "If something else made you conscious, what would make that conscious, and what that? So an endless regress results, which cannot be real."

Pointers for Reflection:

The regress argument. Consciousness cannot be produced by another consciousness without an infinite chain. So consciousness is self-luminous, the ultimate knower.
The Bṛhadāraṇyaka: न दृष्टेर्द्रष्टारं पश्येः … विज्ञातारमरे केन विजानीयात् — you cannot see the seer of seeing … by what could one know the knower? (3.4.2, 2.4.14).

Verse 2.9.30¶

शुभाशुभाभ्यां मार्गाभ्यां वहन्ती वासनासरित् ।
पौरुषेण प्रयत्नेन योजनीया शुभे पथि ॥ २.९.३० ॥

शुभ-अशुभाभ्यां मार्गाभ्यां (along good and bad courses) वहन्ती वासना-सरित् (the river of tendencies, flowing) पौरुषेण प्रयत्नेन (by human effort) शुभे पथि योजनीया (must be turned into the good course).

Translation: "The river of tendencies flows in two channels, good and bad. By your own effort it must be turned into the good one."

Pointers for Reflection:

The river image — one of the most quoted verses of the Yoga Vasiṣṭha. One does not create the water; one directs it. Spiritual life is the patient work of digging channels.
Patañjali: अभ्यासवैराग्याभ्यां तन्निरोधः — by practice and dispassion they are restrained (Yoga Sūtra 1.12). Vyāsa's commentary uses the same image: the river of the mind flows towards good or evil; dispassion closes one channel, practice opens the other.

Verse 2.9.31¶

अशुभेषु समाविष्टं शुभेष्वेवावतारय ।
स्वं मनः पुरुषार्थेन बलेन बलिनां वर ॥ २.९.३१ ॥

बलिनां वर (O best of the strong), अशुभेषु समाविष्टं स्वं मनः (your mind, sunk in harmful things) पुरुषार्थेन बलेन (by effort and strength) शुभेषु एव अवतारय (bring down into the good).

Translation: "Best of the strong, bring your mind, sunk in harmful things, into the good, by effort and strength."

Pointers for Reflection:

Restated as a command (cf. 2.7.12). Rāma is called "best of the strong" — he has strength; he must use it inwardly.

Verse 2.9.32¶

अशुभाच्चालितं याति शुभं तस्मादपीतरत् ।
जन्तोश्चित्तं तु शिशुवत्तन्मुहुश्चालयेद्बलात् ॥ २.९.३२ ॥

जन्तोः चित्तं (a being's mind) अशुभात् चालितं (moved away from the harmful) शुभं याति (goes to the good), तस्मात् अपि इतरत् (and from that to the other); [तत्] तु शिशुवत् (it is like a child); तत् मुहुः बलात् चालयेत् (one should move it again and again, firmly).

Translation: "Moved away from the harmful, the mind goes to the good — and back again from the good to the other. It is like a child; so turn it again and again, firmly."

Pointers for Reflection:

The mind slides back. Expect relapse. Like a child, the mind wanders; like a parent, one brings it back patiently, again and again.
Reading note. The second line is badly corrupt in the online text (शुवित्तन्मुहूश्चतूयेद्गलात्); it is read as शिशुवत्तन्मुहुश्चालयेद्बलात्, "like a child — turn it again and again by force", which fits the next verse's चित्तबालकम्.

Verse 2.9.33¶

समता सांत्वनेनाशु न द्रागिति शनैःशनैः ।
पौरुषेणैव यत्नेन पालयेच्चित्तबालकम् ॥ २.९.३३ ॥

समता (evenness) सान्त्वनेन (by coaxing) आशु न (does not come quickly), द्राक् इति न (nor suddenly), शनैः शनैः (but little by little); पौरुषेण एव यत्नेन (by effort alone) चित्त-बालकं पालयेत् (one should look after the child-mind).

Translation: "Evenness does not come quickly by coaxing, nor all at once, but little by little. Look after the child that is the mind with steady effort."

Pointers for Reflection:

Little by little. The Gītā: शनैः शनैरुपरमेद्बुद्ध्या धृतिगृहीतया — little by little one should become still, with an intellect held by steadiness (6.25).
The child-mind. Neither harsh nor indulgent — the way one raises a child. Śāntideva likewise says the mind must be guarded with care, like a wound in a crowd (Bodhicaryāvatāra 5.19).

Verse 2.9.34¶

वासनौघस्त्वया पूर्वमभ्यासेन घनीकृतः ।
शुभो वाप्यशुभो वापि शुभमद्य घनीकुरु ॥ २.९.३४ ॥

त्वया (by you) पूर्वम् अभ्यासेन (through practice in the past) वासना-ओघः घनी-कृतः (the stream of tendencies was thickened) — शुभः वा अपि अशुभः वा अपि (whether good or bad); अद्य शुभं घनी-कुरु (today, thicken the good).

Translation: "In the past, by practice, you thickened your stream of tendencies, good or bad. Today, thicken the good."

Pointers for Reflection:

Practice made you; practice can remake you. Whatever one is now, one became by repetition. The same method works in the other direction.

Verse 2.9.35¶

प्रागभ्यासवशाद्याता यदा ते वासनोदयम् ।
तदाभ्यासस्य साफल्यं विद्धि त्वमरिमर्दन ॥ २.९.३५ ॥

अरि-मर्दन (O crusher of foes), यदा ते वासना (when your tendencies) प्राक्-अभ्यास-वशात् उदयं याता (have arisen through past practice), तदा (then) त्वम् अभ्यासस्य साफल्यं विद्धि (know it as the success of practice).

Translation: "Crusher of foes, when your tendencies rise up because of past practice, see in that the success of practice itself."

Pointers for Reflection:

Evidence of power. Strong bad habits are proof that practice works. Point the same power at the good.

Verse 2.9.36¶

इदानीमपि ते याति घनतां वासनानघ ।
अभ्यासवशतस्तस्माच्छुभाभ्यासमुपाहर ॥ २.९.३६ ॥

अनघ (O sinless one), ते वासना (your tendencies) इदानीम् अपि घनतां याति (are becoming dense even now) अभ्यास-वशतः (through practice); तस्मात् शुभ-अभ्यासम् उपाहर (so take up good practice).

Translation: "Sinless one, even now your tendencies are thickening through what you practise. So take up good practice."

Pointers for Reflection:

Every moment counts. Habits are forming right now, whether we choose them or not. The only question is which.

Verse 2.9.37¶

पूर्वे चेद्धनतां याता नाभ्यासात्तव वासना ।
वर्धिष्यते तु नेदानीमपि तात सुखी भव ॥ २.९.३७ ॥

तात (dear one), पूर्वे चेत् (if, in the past) तव वासना अभ्यासात् न घनतां याता (your tendencies did not grow dense through practice), [तर्हि] इदानीम् अपि न वर्धिष्यते (they will not grow now either) — सुखी भव (be at ease).

Translation: "Dear one, if your tendencies did not grow strong through past practice, they will not grow now either — so be at ease."

Pointers for Reflection:

Reassurance. Fear of one's habits is itself an obstacle. What has not been fed will not grow.

Verse 2.9.38¶

संदिग्धायामपि भृशं शुभामेव समाहर ।
अस्यां तु वासनावृद्धौ शुभाद्दोषो न कश्चन ॥ २.९.३८ ॥

संदिग्धायाम् अपि (even when it is doubtful) भृशं शुभाम् एव समाहर (gather only the good, intensely); अस्यां वासना-वृद्धौ (in this growth of tendencies) शुभात् कश्चन दोषः न (there is no harm from the good).

Translation: "Even when you are unsure which way you lean, cultivate the good with all your strength. In the growth of tendencies, no harm ever comes from the good."

Pointers for Reflection:

When in doubt, do good. One need not diagnose oneself perfectly first. Good practice is never wasted. The Gītā: न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति — no one who does good, dear one, comes to a bad end (6.40). Kṛṣṇa too calls Arjuna तात here.

Verse 2.9.39¶

यद्यदभ्यस्यते लोके तन्मयेनैव भूयते ।
इत्याकुमारं प्राज्ञेषु दृष्टं संदेहवर्जितम् ॥ २.९.३९ ॥

लोके (in the world) यत् यत् अभ्यस्यते (whatever is practised) तत्-मयेन एव भूयते (one becomes made of that); इति (this) आ-कुमारं प्राज्ञेषु (from children to the wise) संदेह-वर्जितं दृष्टम् (is seen beyond doubt).

Translation: "Whatever one practises in the world, one becomes. This is seen beyond doubt in everyone, from children to the wise."

Pointers for Reflection:

You become what you practise. The Chāndogya: यथाक्रतुरस्मिँल्लोके पुरुषो भवति तथेतः प्रेत्य भवति — as a person's resolve is in this world, so he becomes on departing (3.14.1).
The Buddha: yaññadeva bhikkhave bhikkhu bahulam anuvitakketi … tathā tathā nati hoti cetaso — whatever one frequently thinks about, that becomes the inclination of the mind (Majjhima Nikāya 19).

Verse 2.9.40¶

शुभवासनया युक्तस्तदत्र भव भूतये ।
परं पौरुषमाश्रित्य विजित्येन्द्रियपञ्चकम् ॥ २.९.४० ॥

तत् (therefore) अत्र (here) शुभ-वासनया युक्तः (endowed with good tendencies) परं पौरुषम् आश्रित्य (relying on the highest effort) इन्द्रिय-पञ्चकं विजित्य (conquering the five senses) भूतये भव (live for your true good).

Translation: "So here and now, endowed with good tendencies, relying on the highest effort and having mastered the five senses, live for your true good."

Pointers for Reflection:

The practical summary. Good tendencies, strong effort, mastered senses.
Reading note. The first words are corrupt in the online text (यूभासना युक्त…, पोरुष); read as शुभवासनया युक्त… पौरुष, in keeping with the surrounding verses.

Verse 2.9.41¶

अव्युत्पन्नमना यावद्भवानज्ञाततत्पदः ।
गुरुशास्त्रप्रमाणैस्तु निर्णीतं तावदाचर ॥ २.९.४१ ॥

यावत् (as long as) भवान् अव्युत्पन्न-मनाः (your mind is not yet mature) अज्ञात-तत्-पदः (and you have not known that state), तावत् तु (for so long) गुरु-शास्त्र-प्रमाणैः निर्णीतम् आचर (follow what is settled by the teacher and scripture).

Translation: "As long as your mind is not yet mature and you have not known that state, follow what the teacher and the scriptures have settled."

Pointers for Reflection:

Scaffolding. Until one sees for oneself, one relies on those who have seen. Rules are a support for the unripe mind. The Gītā: तस्माच्छास्त्रं प्रमाणं ते — therefore let scripture be your authority (16.24).

Verse 2.9.42¶

ततः पक्वकषायेण नूनं विज्ञातवस्तुना ।
शुभोऽप्यसौ त्वया त्याज्यो वासनौघो निराधिना ॥ २.९.४२ ॥

ततः (then) पक्व-कषायेण (by one whose impurities have ripened [and fallen away]) विज्ञात-वस्तुना (who has known reality) निराधिना त्वया (by you, free of anxiety) असौ शुभः अपि वासना-ओघः (even this good stream of tendencies) नूनं त्याज्यः (must surely be given up).

Translation: "Then, when your impurities have ripened and fallen away, when you have known reality and are free of distress, you must give up even the good stream of tendencies."

Pointers for Reflection:

Even the good is left behind. Good habits are a raft to cross the river; once across, one does not carry the raft. This is the Buddha's own simile: kullūpamo mayā bhikkhave dhammo desito nittharaṇatthāya no gahaṇatthāya — the teaching is like a raft, for crossing over, not for holding on to (Majjhima Nikāya 22).
The Gītā: बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते — one joined to wisdom leaves behind both good and bad deeds here (2.50).

Verse 2.9.43¶

यदतिसुभगमार्यसेवितं शुभमनुसृत्य मनोज्ञभावबुद्ध्या ।
अधिगमय पदं सदा विशोक तदनु तदप्यवमुच्य साधु तिष्ठ ॥ २.९.४३ ॥

मनोज्ञ-भाव-बुद्ध्या (with a gracious mind and understanding) यत् अतिसुभगम् आर्य-सेवितं शुभम् अनुसृत्य (following the good, most beautiful and practised by the noble) सदा विशोक (O you who would be ever free of grief) पदम् अधिगमय (reach the state); तत्-अनु (after that) तत् अपि अवमुच्य (releasing even that) साधु तिष्ठ (remain at peace).

Translation: "Following the good, which is most beautiful and has been practised by the noble, with a gracious mind, reach the state beyond sorrow; and after that, release even that, and simply abide."

Pointers for Reflection:

Two stages. First follow the good; then let go even of the good and simply be. This sums up the whole spiritual path: discipline, then freedom from discipline.
साधु तिष्ठ — abide well. The last word is not "do" but "stand", "remain". Effort ends in rest.