A History of Indian Philosophy v2.c19.s7: Energy of Free-will (Pauruṣa)
A History of Indian Philosophy v2.c19.s7
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Energy of Free-will (Pauruṣa)
v2.c19.s7.1
One of the special features of the *Yoga-vāsiṣṭha* is the special emphasis that it lays upon free-will and its immense possibilities, and its power of overruling the limitations and bondage of past *karmas*. *Pauruṣa* is defined in the *Yoga-vāsiṣṭha* as mental and physical exertions made in properly advised ways (*sādhūpadiṣṭa- *mārgeṇa*), since only such actions can succeed¹. If a person desires anything and works accordingly in the proper way, he is certain to attain it, if he does not turn back in midway². *Pauruṣa* is of two kinds, of the past life (*prāktana*) and of this life (*aihika*), and the past *pauruṣa* can be overcome by the present *pauruṣa*³. The *karma* of past life and the *karma* of this life are thus always in conflict with each other, and one or the other gains ground according to their respective strength. Not only so, but the endeavours of any individual may be in conflict with the opposing endeavours of other persons, and of these two also that which is stronger wins⁴. By strong and firm resolution and effort of will the endeavours of this life can conquer the effect of past deeds. The idea that one is being led in a particular way by the influence of past *karmas* has to be shaken off from the mind; for the efforts of the past life are certainly not stronger than the visible efforts of the moment.
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¹ > *sādhūpadiṣṭa-mārgeṇa yan mano-’ṅga-viceṣṭitam*
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² > *yo yam arthaṃ prārthayate tad-arthaṃ cehate kramāt*
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³ *Ibid.* II. 4. 17.
v2.c19.s7.5
⁴ *Ibid.* II. 5. 5, 7.
v2.c19.s7.6
All efforts have indeed to be made in accordance with the direction of the scriptures (*śāstra*). There is, of course, always a limit beyond which human endeavours are not possible, and therefore it is necessary that proper economy of endeavours should be observed by following the directions of the scriptures, by cultivating the company of good friends, and by adhering to right conduct, since mere random endeavours or endeavours on a wrong line cannot be expected to produce good results⁵. If one exerts his will and directs his efforts in the proper way, he is bound to be successful. There is nothing like destiny (*daiva*), standing as a separate force: it has a continuity with the power of other actions performed in this life, so that it is possible by superior exertions to destroy the power of the actions of previous lives, which would have led to many evil results. Whenever a great effort is made or a great energy is exerted, there is victory. The whole question, whether the *daiva* of the past life or the *pauruṣa* of this life will win, depends upon the relative strength of the two, and any part of the *daiva* which becomes weaker than the efforts of the present life
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⁵ > *sa ca sac-chāstra-sat-saṅga-sad-ācārair nijaṃ phalaṃ*
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*tat pauruṣaṃ tat saphalam anyad unmatta-ceṣṭitam.*
*Yoga-vāsiṣṭha*, II. 4. 11.
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*avaśyaṃ sa tam āpnoti na ced ardhān nivartate.*
*Ibid.* II. 4. 12.
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*dadātīti svabhāvo ’yam anyathā nārtha-siddhaye.*
v2.c19.s7.11
in a contrary direction is naturally annulled. It is only he who thinks that destiny must lead him on, and consequently does not strive properly to overcome the evil destiny, that becomes like an animal at the mercy of destiny or God, which may take him to heaven or to hell. The object of all endeavours and efforts in this life is to destroy the power of the so-called destiny, or *daiva*, and to exert oneself to his utmost to attain the supreme end of life.
v2.c19.s7.12
The *Yoga-vāsiṣṭha* not only holds that *pauruṣa* can conquer and annul *daiva*, but it even goes to the extreme of denying *daiva* and calling it a mere fiction, that, properly speaking, does not exist at all. Thus it is said that endeavours and efforts manifest themselves as the movement of thought (*saṃvit-spanda*), the movement of *manas* (*manaḥ-spanda*), and the movement of the senses (*aindriya*). Thought movement is followed by movement of the psychosis or *cetas*; the body moves accordingly, and there is also a corresponding enjoyment or suffering. If this view is true, then *daiva* is never seen anywhere. Properly speaking, there is no *daiva*, and wherever any achievement is possible, it is always by continual strenuous effort of will, standing on its own account, or exercised in accordance with the *śāstra* or with the directions of a teacher¹. It is for all of us to exert ourselves for good and to withdraw our minds from evil. By all the *pramāṇas* at our disposal it is found that nothing but the firm exercise of will and effort achieves its end, and that nothing is effected by pure *daiva*; it is only by the effort of eating that there is the satisfaction of hunger, it is only by the effort of the vocal organs that speech is effected, and it is only by the effort of the legs and corresponding muscles that one can walk. So everything is effected by personal efforts, when directed with the aid of the *śāstra* and proper advisers or teachers. What passes as *daiva* is a mere fiction; no one has ever experienced it, and it cannot be used by any of the senses; and the nature of efforts being essentially vibratory (*spanda*), one can never expect such movement from the formless, insensible, so-called *daiva*, which is only imagined and can never be proved. Visible efforts are all tangible and open to immediate perception; and, even if it is admitted that *daiva* exists, how can this supposed formless (*amūrta*) entity come in contact with it? It is only fools who conceive the existence of *daiva*, and depend on it, and are ruined, whereas those who are heroes, who are learned and wise, always attain their highest by their free-will and endeavour¹.
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¹ > *śāstrato gurutaś caiva svataś ceti tri-siddhayaḥ* *sarvatra puruṣārthasya na daivasya kadācana.* *Yoga-vāsiṣṭha*, II. 7. 11.
v2.c19.s7.14
¹ > *mūḍhaiḥ prakalpitam daivaṁ tat-parās te kṣayaṁ gatāḥ* *prājñās tu pauruṣārthena padam uttamatāṁ gatāḥ.* *Yoga-vāsiṣṭha*, II. 8. 16.
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Rāma points out to Vasiṣṭha in II. 9 that *daiva* is fairly well accepted amongst all people, and asks how, if it did not exist, did it come to be accepted, and what does it mean after all? In answer to this Vasiṣṭha says that, when any endeavour (*pauruṣa*) comes to fruition or is baffled, and a good or a bad result is gained, people speak of it as being *daiva*. There is no *daiva*, it is mere vacuity, and it can neither help nor obstruct anyone in any way. At the time of taking any step people have a particular idea, a particular resolution; there may be success or failure as the result of operation in a particular way, and the whole thing is referred to by ordinary people as being due to *daiva*, which is a mere name, a mere consolatory word. The instinctive root inclinations (*vāsanā*) of a prior state become transformed into *karma*. A man works in accordance with his *vāsanā* and by *vāsanā* gets what he wants. *Vāsanā* and *karma* are, therefore, more or less like the potential and actual states of the same entity. *Daiva* is but another name for the *karmas* performed with strong desire for fruit, *karma* thus being the same as *vāsanā*, and *vāsanā* being the same as *manas*, and *manas* being the same as the agent or the person (*puruṣa*); so *daiva* does not exist as an entity separate from the *puruṣa*, and they are all merely synonyms for the same indescribable entity (*durniścaya*). Whatever the *manas* strives to do is done by itself, which is the same as being done by *daiva*. There are always in *manas* two distinct groups of *vāsanās*, operating towards the good and towards the evil, and it is our clear duty to rouse the former against the latter, so that the latter may be overcome and dominated by the former. But, since man is by essence a free source of active energy, it is meaningless to say that he could be determined by anything but himself; if it is held that any other entity could determine him, the question arises, what other thing would determine that entity, and what else that entity, and there would thus be an endless vicious regression². Man is thus a free source of activity, and that which appears to be limiting his activity is but one side of him, which he can overcome by rousing up his virtuous side. This view of *puruṣa-kāra* and *karma* seems to be rather unique in Indian literature.
v2.c19.s7.16
² > *anyas tvāṁ cetayati cet taṁ cetayati ko 'paraḥ* *ka imaṁ cetayet tasmād anavasthā na vāstavī.* Ibid. II. 9. 29.
Linked texts (1)
- Mokṣopāya — Vālmīki, Sanskrit