Prayatnvaad Hypothesis

Assumptions

(1) Human is not a 'synchronic being' entity rather is a 'diachronic becoming' entity [ref-1].

(2) Every human possesses the 'infinite' and 'unpredictable' potential [ref-2].

(3) 'Gati' (purpose-centric saadhana) and 'Sthayitva' (purposeless anubhuti) are orthogonal to each other (Mahadevi Verma in 'deepshikha').

(4) The happiness of an individual is the result of interaction between gati and sthayitva [Dinkar in Urvashi].  

(5) The temporal dimension of human life is an unpredictable (non-linear) sequence of actions and outcomes [ref-5[, assuming that outcome and actions are distinguishable. 

(6) The distribution of outcome-points and actions across human life is skewed i.e., outcome-points constitute a negligible amount of temporal dimension [Lakshyaavaranam]

(7) Life of an individual is preceded and followed by the life of society. The realization of every purpose and potential is due to the society and for the society.

Hypothesis

(1) Prayatn is the path; Prayatn is the destiny [Shallabh at chrome.start page].

(2) Prayatn is essential and only universal feature (right/property) of humans.

(3) Prayatn is a necessary and sufficient condition for human happiness.

Explanation

(1) Prayatn: purpose-centric directional efforts
(2) Prayatn evokes: (a) continuous happiness of purusharth (b) intermittent realization of purpose (or completeness).
(3) Prayatn is the tool that drives 'gati' aspect of life. Sthayitva aspect just happens and is beyond the reach of efforts, prayatn is the only universal right of humans.

Experiential implications

(1) Rigor drives rigor.
(2) There are no good or bad circumstances; every circumstance is an opportunity to express unpredictable and infinite human potential. Prayatn is the key to this.