NECESSITY OF ACTIVITY

Advaita Vedanta's foundational text, Yoga-Vasistha, emphasises the nature of the mind, Self-realisation, and achieving liberation via Self-knowledge. It emphasises that Self-effort, or Purushartha, is supreme, advocating for intentional action over fatalism. It teaches that the mind creates reality and that intentional, diligent, and purposeful action is necessary to achieve liberation and shape one's destiny. Yoga-Vasistha advocates that fatalism is not an inevitability but rather can be neutralised by sincere, virtuous and determined human efforts. It states that fate is merely the result of past actions or thoughts. The power of human endeavour (Purushartha) can overcome past actions, making it essential to act diligently to shape one's future, as this proactive approach allows individuation. Actions from their circumstances and achieve their desired outcomes. The origin of all thoughts and actions is mind.  actions of the body are secondary. Intentional, mental exertion to cultivate wisdom and Self-elevation is paramount. While advocating action, it encourages doing so with detachment, equanimity and forbearance. It strongly discourages inaction, laziness, or fatalistic resignation. It emphasises going beyond rituals or penance to Self-realisation modulated through Self-effort, Self-awareness and finer intellect to attain Self-knowledge. It teaches that life is a conscious creation through our own thoughts and efforts, necessitating active, purposeful engagement in the present moment. Yoga-Vasistha (2.5.1-32) makes it abundantly clear on the supreme importance of  Self-effort (Purushartha) over fate or past actions (Prarabdha). Sage Vasistha instructs Sri Rama that one can overcome past negative Karma, or action, and shape his destiny through dedicated,  Self-effort in the present.

  

1. Outline 

As one focuses, or restrains, or shapes his mind, experiences life exactly according to his own mental habitual tendencies (Svakarma) and intense contemplation, says Yoga-Vasistha (2.5.1-3), rather than through external destiny (Daivadṛk). It emphasises that as the mind thinks and shapes itself, so it experiences the world, making one responsible for their own reality. It is recognised as one's own action, or conduct alone. It warns that mental wishes without corresponding, appropriate action are a waste of effort, leading to distraction rather than realisation of goals. It says desires not backed by proper action or scripture are merely intoxicating delusions that never lead to accomplishment. It highlights that daydreaming without action causes only confusion and fruitless efforts. It states that the success of human effort depends entirely on aligning actions with wisdom and scriptural truth. It says human endeavour (Purushartha) is of two types: Ucchāstraṃ (contrary to scriptures / wisdom) and Sāstritaṃ (aligned with scripture / wisdom). Actions against wisdom lead to misery (Anarthāya), while those aligned with scriptural wisdom lead to the ultimate truth or liberation (Paramārthāya). Human endeavor is classified as either Ucchāstra (reckless/ignorant) or Śāstrita (scriptural/right knowledge). Actions taken against wisdom (Ucchāstraṃ) lead to negativity, bondage, or worldly chaos. Actions aligned with right knowledge (Sāstritaṃ) lead to the highest truth or spiritual liberation (Paramārtha), Fortune (past effort/fate) and present exertions contend with each other like two rams of unequal strength, wherein the mightier overcomes the other. Therefore should man apply himself diligently to his duties, and employ his skill and promptness after them in such a way, as his to-day may overcome the morrow. These texts in Yoga-Vasistha constitute a pivotal teaching on the relationship between fate (past actions) and human effort (present actions). They are frequently cited to empower the seeker to take charge of their destiny through conscious action rather than fatalism. Yoga-Vasistha (2.5.5-6) compares fate and human effort to two battling rams, Huḍāviva. They are both Puruṣārthau (human efforts, in different times). Both have potential, but the outcome depends on which one is stronger. It states that "fate" is merely the result of past actions. Therefore, it can be overcome by a stronger, present action, or the weaker one is conquered. Yoga-Vasistha insists that man should never surrender to fatalism. By acting with wisdom and effort now (Puruṣayatnena), one can negate the unfavorable results of past actions. Yesterday can be defeated by today, provided there is a will and effort in that direction. It urges the aspirant to cultivate such intense and skillful effort, Tantreṇa sadyogād, that the actions of today override the momentum of yesterday and the expected fate of tomorrow.

2. Scriptures 

Self-effort (Purushartha or Atma-sadhana) in the Upanishads is essential for purifying the mind, controlling the senses, and gaining the direct experience of the Self (Atman).  The Upanishads emphasise individual accountability for spiritual growth, highlighting that one must Self-elevate through  Self-enquiry, Self-knowledge, Self-awareness and Self-efforts, acting as one’s own friend. Katha Upanishad (2.1.1) teaches that while the senses are naturally turned outward, a rare seeker must turn them inward through self-effort to attain immortality. Self-seeker aiming for immortality and freedom from Samsara, or birth and death must strive for Self-discipline, inner mastery, and realisation of Self. Correspondingly, Amrita Nada Upanishad specifically mentions on Self-effort based on Yoga, meditation, and Dharana (concentration) for Self-knowledge. Fate and present actions are in constant competition, asserts Yoga-Vasistha (2.5.7-10). However, this verse asserts that the result is not pre-destined; it is decided by whichever is stronger—usually present self-effort if exerted with intensity. If one fails despite following proper rules, it is not because "fate is cruel," but because the past negative momentum was stronger. This implies one must strengthen one’s current effort by unbecoming passive with grit and extreme determination so as to override previous bad karma by doing good, energetic work in the present. Do not submit to fatalism, a cautionary assertion by Yoga-Vasistha. The belief that one is trapped by destiny is a mental limitation that must be crushed, as personal effort is more potent than the momentum of the past. Yoga-Vasistha (2.5.21-25) focussesès on the absolute necessity of  Self-effort (Purushartha), discrimination (Viveka), and Self-study to attain liberation. Sage Vasistha instructs Sri Rama that spiritual liberation is not an accidental occurrence but a result of deliberate, sustained human action. Therefore, one should first resort to discrimination (Viveka) by employing human endeavour (Purushartha). One should then thoroughly study and reflect upon the scriptures (Sāstras) whose profound purpose is Self-knowledge (Atmajñāna). It says shame on those fools who do not make efforts (Asaṃsādhayatām) to implement the teachings of the scriptures in their own lives (Nijehitaiḥ), while merely mentally pondering on their meanings. Human effort is indeed infinite and not limited. However, fools feel that no amount of effort can bring out a gem from a stone.  Just as a pot or a cloth has a limited, fixed form (or measure), the fruits of human effort (Puruṣārtha) are also similarly dependent on the nature and intensity of the efforts made. True knowledge yields its fruits when combined with the study of good scriptures, company of the wise, and virtuous conduct. This is its nature; otherwise, the ultimate goal (liberation/success) cannot be achieved without the association (Satsaṅga) of virtuous people and good conduct (Sadāchara) to succeed. It says liberation is not achieved by fate, but by personal exertion. They promote a "growth mindset" where one actively studies scripture, applies it through logical discrimination, and engages in self-effort to realize the Self, rather than waiting for it to happen. Yoga-Vasistha (2.5.26-30) supreme importance of human endeavour (Purushartha) over fate (Daiva). Sage Vasistha instructs Sri Rama that human endeavor is the true driver of Self-knowledge and of destiny.  A person who conducts their life through right action never fails in their attempts at any time". A consistent, rightly-directed effort is the direct, unshakeable mechanism for success. Even those who have been reduced to extreme misery, poverty, and sorrow can attain the status of the king of gods (Indra/greatness) through diligent, personal effort alone. No matter how bad the current circumstances, personal willpower and action can reverse fate. By continuously practicing virtuous qualities from childhood, studying scriptures, and keeping good company, one achieves their desired goals through personal effort. Continuous education and good association build the foundation for successful personal effort. Yoga-Vasistha asserts that "It is directly observed, experienced, heard, and proven that those who believe everything is destined by fate (daiva) are ignorant fools who are lost (destroyed)."

3.Remarks 

Self-effort is a sine qua non to overcome the perspective of fatalism and destiny. It refers to an essential condition, indispensable requirement, or absolute prerequisite for something to exist, happen, or succeed. It signifies an element that is absolutely necessary to neutralise the inevitability of fatalism. Yoga-Vasistha views destiny, or the fatalistic approach, as a misnomer of no intrinsic value vis-a-vis human endeavour. Human endeavour is the primal for salvation. Every moment one should direct his efforts towards Self-fulfillment. 

Yoga-Vasistha (2.5.16-20) unequivocally proclaims one should daily ponder within oneself that this body is perishable. Renounce the beastly actions of primal instincts like eating, sleeping, and fear, and adopt the actions befitting a virtuous person in pursuit of wisdom, virtue, and self-control. The sensual pleasures of home—the company of women, drinks, and food—are tender and pleasing, but temporary. One should not waste one's life by being completely absorbed in them, like a worm enjoying the pleasure of a sore not realising it is dying, and let life burn away to ashes. By righteous virtuous action, one instantly attains virtuous results. There is truly no such thing as "fate" or "destiny" (daiva) as an independent power; it is merely the fruit of one’s own past actions. "Fate drives me" is the excuse of those whose minds are burnt by ignorance. From those who hold such "blinded" or fatalistic views, fortune/wisdom turns away and flees. Yoga-Vasistha (2.5.31-33) contends that when the fleeting childhood has passed, and one enters the youth adorned with strong arms, one should begin to live in the company of the wise (Satsaṅgamaiḥ). Through such company, one’s intellect becomes pure (Viśuddhabuddhiḥ) regarding the true meaning of words and scriptural terms. With this enlightened, pure intellect, a person must perform a sincere examination of their own merits and faults (Svaguṇadoṣavicāraṇāni).

 -Asutosh Satpathy