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Pravritti: ‘Pra’ means ‘variagated’ and ‘Vritti’ stands for ‘chitta vritti’ the mentality as thoughts do constantly changing. In Pravritti Maarga one would constantly experience sufferings, misunderstandings, disappointments or passing times of happiness and contentment but rarely the feelings of equipoise..To be on the path of ‘Nivritti’ means a life of peace and quiet – both outwardly and inwardly. One’s ‘antahkarana’ or the psyche invariably full of desires be rid of ‘Nivritti maarga’ by jnaana or knowledge. Vedic dharma is twofold, characterized by Pravritti (karmik and societal action) and Nivritti (inward contemplation). There be one impulse in one’s minds prompting to ‘do’ and another impulse not to. There is one set of ideas in the mind always struggling to get outside through the channels of the senses, and behind that, although it may be thin and weak, there is an infinitely small voice which suggests there against. Hence the celestial words of the phenomena of Pravritti and Nivritti, stimulating forward and another circling inward. Thus Pravritti is the act of enjoying material and sensual pleasures as is a natural instinct in all human beings. It means to live amidst worldly duties and interests with the senses and actions directed primarily towards the external world. The happiness derived out of it is defined as ‘Preyas’ the path of pleasure resulting from societal urges on the Path of Pleasure. Nivritti, on the other hand, is the act of abstaining from material and sensual enjoyment. It calls for a sacrifice on the part of the individual to give up all worldly pleasures. It is the path of ‘turning back’ of the path of turning within towards spiritual contemplation, and placing the Almighty at the centre of one’s existence even after fulfilling family and professional duties.According to Vedic concept both pravritti-marga, and nivritti-marga have the basis of spiritual or religious life. In animal life there is only pravritti-marga. Pravritti-marga means sense enjoyment, and nivritti-marga means spiritual advancement. In the life of animals and demons, there is no conception of nivritti-marga, nor is there any actual conception of pravritti-marga. Pravritti-marga maintains that even though one has the propensity for sense gratification, he can gratify his senses according to the directions of the Vedic injunctions. Let’s analyze Pravritti -Nivrittis as in 1. Kathopanishad 2. Mundakopanishad 3. Bhagavad Gita
Kathopanishad
On testing Nachiketa about his eligibility for Brahma Vidya, Yama explained Shreya and Preya or Vidya and Avidya, the intensity of Samsara vs. the Lasting Option and of the Identity with Brahman
I.ii.1-6) Anyacchreyo anyadutaiva preyaste ubhe naanyarthe purusham sineetah, Tayoh shreya aadanaa –nasya saadhu bhavati, heeyaterthaad ya u preyo vrineete// Shreyascha preyascha manushyametastou sampareetya vivinakti dheerah,Shreyo hi dheerobhi preyaso vrineete, preyo mando yogakshemaad vrineete// Sa twam priyaan priyarupaamscha kaamaan abhidhyaayan Nachiketo, tyasraaksheeh,naitaam srinkaam vittamaeemavaapto yasyaam majjanti bahavo manushyaah// Duramete vipareete vishuchi Avidyaa yhaa cha vidyeti jnaataa, Vidyaabheepsinam Nachiketasam manye na twaa kaamaa bahavololupanta// Avidyaamantare vartamaanaah swayam dheeraah panditam manyamaanaah, Daridramanya maanaah pariyanti moodhaah, andhenaiva neeyamaanaa yathaandhaah/ Na saamparaayah pratibhaati manyamaanaah,Dandramyaa maanaah pariyanti moodhaaha andhenaiva neeyamaanaa yathaandaah/
After comprehensively testing Nachiketu, Yama then decided to explain the tenets of Brahma Vidya. There are two ways of human aspirations viz. ‘Shreya’ or Vidya and ‘Preya’ or Avidya and the paths of Pleasure and Sacrifice are distinct and divisive as the evil go to hell and the virtuous have their destination as heaven; this is the simple but definite explanation of existence of the Self after death. As both the preferable and pleasurable paths are open to a Being, the person of knowledge selects the ways of virtue and sacrifices while the ignorant one opts of the body pleasures. While knowledge and ignorance were contradictory, Yama appreciated Nachiketa who scrupulously avoided the diversity of pleasures and temptations of life and followed a unified and well defined route of virtue. Indeed while existing in the midst of ignorance and darkness, the majority of persons assume that they are intelligent and enlightened and move fast round and round following curved and twisted means of existence, just like blind leading blind. Not realizing the means of attaining a long term perspective, the one with no discrimination blunders into pitfalls by being fooled by the lure of the lucre!
I.ii.7-9) Shrava-naayaapi bahubhiryo na labhyah shravantopi bahavoyam na vidyuh, Ascharyo vaktaa kushalosya labdhaa ascharyo jnaataa kushalaanushishtah/ Na narenaa varenaa prokta esha suvigjneyo bahudhaa chintyamaanah: ananya prokte gatiratra naasti aneeyaan hi atarkyam anupramaanaat// Naishaa tarkena matiraapaneyaa proktaanyenaiva sujanaanaaya preshtha: yaam twam aapah satyadhrutir bataasi; twaadrunobhuyaan Nachiketa prashtaa//
Dharma Raja now complimented Nachiketu as the sincere most seeker of the Ultimate Truth and the steadfastness with which he had been pursuing the effort was exemplary. He said that the Self was indeed such that he was not available for hearing and even if heard, was unable to understand him; blessed he be who understood this from an efficient Instructor. After all the Self had to be such that one could appropriately assimilate that and certainly not by an inferior person! On the contrary, the person not quite capable of proper understanding might misinterpret the essence of the Truth. Indeed, there could be no argument about this Truth as that would be too subtle to digest: It could be: ‘ananya prokte’ as the Supreme is identical with the Self; ‘ na asti atra gatih’ or when transmigration is not referred to; and ‘na agatih’ or of non-realisation! In other words, no interpretation is possible by logic or argument, but is either to be taught by one extremely well versed in Scriptures and already experienced in the state of Unity of the Self and the Supreme or self-experienced! Yama further commented that only a person of true pledge and total resolve like, say, of Nachikata’s inquisitiveness that one could assimilate this awareness.
Kathopanishad vide II.ii.1 states:
Urthva mulovaakshaakha eshoshvattahsanaatanah, tadeva shuram tad brahma,tad evaamritam uchyate, tasmin lokaah shritaah sarve tadunaateti kaschana, etadvai tat/
or the cause and effect manifestation is discussed since the gigantic peepul tree with its root emerging of Brahman the immortal and the worlds there from. The sprawling tree is replete with innumerable extensions of features ranging from Pancha Bhutas of the Five Elements, Devas, Dishas and Virtues on the one side even with defending energies of the Universe as the relieving points and on the other hand a huge multitude of evils, old age, deaths, sorrows, diseases, struggles, besides material attractions all over. Yet Brahman puts a lid on the totality of situations, alike the pluses and minuses, yet with the defined boundaries and ground regulations well in place! Indeed That is That!)
Mundaka Upanishad: The Story of Two Birds one seeking material joy and another lasting spiritual bliss
III.i.1) Dve Suparnaa Sayuja sakhaaya samaanam vriksham parishasvajaate, tayoranyam pippalam svaaddhvatti anaishnan anyobhichaakasheeti/
An analogy of two companion birds named Suparna and Sayuja is drawn sharing the same tree as one is busy eating the fruits of the tree while the other remains watching without tasting; this is just as two persons are enjoying the taste even as the other refrains. While one regales by rejoicing the sweet results of different kinds of material happiness the other person calculates and weighs the pros and cons of the karma and the resultant reactions
Bhagavad Gita – Adhyaaya Sixteen: Daivaasurasampad vibhaga Yoga explains the concept Pravriti and Nivritti – the Preya and Shreya or the Materail vs.s or Perpetual joy or Eternal Bliss. This calls for spiritual education and elevation which realization usually comes in one’s later part of life thinking about real success in life.
Pravrittim cha nivrittim cha janaa n viduraasuraah, na shoucham naapichaachaaro na satyam teshu vidyate/ Asathyamapratishtham te jagadaahuraneeshvaram, aparasparasambhutam kimanyatkaamahaitukam/ Etaam drishtimavashthabhya nashtaatmanolp buddhayah prabhavastyugra karmaanah kshayaaya jagato hitaah/ Kaamamaashritya dushpuuram dambhamaana madaanvitaah, mohaad gruheetvaanadgraahaan pravartanteshuchivrataah/ hintaamaparimeyaam cha pralayaantaamupaashritaah, kaamopa bhoga paramaah etaavaditi nishchitaah/ Aaashaapaash shatairbuddhhaah kaamakrodhaparaayanaah, eehante kaama bhogaartham anyaayenaartha sanchayaan/ Asoy mayaa hatasshhtruh hanishye chaaparaanapi, Ishvarohamaham bhogee siddhhoham balavaansukhee/ Adhyobhijanavaanasmi konyosti sadrishomayaa, yashye daasyaami modishye ityajnaana vimohitaah/ Anekachittha vibhraantaah mohajaala samaa -vritaah, prasaktaah kaama bhogeshu vatanti narakeshuchou/ Atma sambhaavitaastabhdhaa dhana maanamadaanvitaah, yajante naama yagjnaiste dambhenaavidhipuurvakam/ Ahamaaram balam darpam kaamam krodham cha samshritaah, maamaatma paradeheshu pradvishantobhyasuuyakaah/ Taanaham dvishatah kruraan samsaareshu naraadhamaan, kshipaamyajasramashubhaan asureeshvepa yonishu/ Asureem yonimaapannaah moodhaa janmani janmani, maapa praapyava Kounteyah tatoyaanadhamaa gatim/ Trividham narakasyedam dvcaaram naashana maatmanah, kaama krodhastathaa lobhah tasmaat yetatrayam tyajet/ Yetairvimuktah Kounteya! Tamodvaaraistribhirnarah, acharatyaatmanasshreyah tato yaati paraam gatim/ Yasshhaastravidhimutsrujya vartate kaama kaaratah, na sa siddhimavaapnoti na sukham na paraam gatim/ Tasmaacchhaastram pramaanam te karyaakaryavyavasthitou, jnaatvaa shaastra vidhaanoktam karma kartumarhasi/
Lord Shri Krishna addresses Arjuna as follows: Prevalence of Satvika Guna, Jnaana yoga nishtha, fearlessness, charity mindedness, self control of karmendriyas, Deva puja, swaadhyaaya, tapo guna, straight forwardness, ahimsa, truthfulness, angerlessness, svaardha tyaaga, chitta shanti, para ninda, bhuta daya, chitta nishchalata, kshama-dama-dhairyata, bahyaananta -ranga shuddhi, durabhimaana, are among the daivika gunaas. Paartha! Agjnaana, adambarata, arrogance, self conciet, sensuosness are among the Asura gunas which are natural ‘arishadvargaas’. ‘Daivi sampada sadgunas’ are what ‘asuri durgunas’ stated to be the resultant instincts. Happily, Arjuna! you are blessed with Daiveeka sugunas and thus you are not to worry about! Let me explain to you the details of Pravritti and Nivritti ways of Jeevaas. Those born with the Asura gunas are totally unaware of neither of the routes. They are totally bereft of truthfulness and internal cleanliness. Pravritti is to get lost in the natural manner of worldy wise life. Nivritti is to cogitate about the purpose of life and introspect about what happens after death. The latter category realise the impermanence of life and the illusion of Prakriti which results in the creation of Beings by the interaction of male and female species. The pravrittis jump along the natural flow of living by evading the shocks and enjoying the temporary reliefs of the speedy waves of the flow. Most of the ‘pravrittis’ do either negate or at any rate assume neutrality by resorting to questionable actions as they strongly believe that there is no proof or witness. They tend to ignore the witness of their own conscience named Anraratma! From such a standpoint, the jeevas with narrow -mindedness fearlessly take to cruel deeds of various degrees and proportions. The Self Approval of their acts are smeared of show, ego, arrogance and for short time praises and support by the encouragement of similar beings in the society. Until their death, such sinners carry on their lives with disapproved bodily pleasures as targetted by kaama-krodha-lobha-mada- moha-matsaras as their motto. They realise that richness earned by whatever unjust means is the corner stone of material fulfillment. Once material prosperity is earned that would have further urges as endless hallucinations. Their psyche gets transfomed to subjectinity that ‘ I am the Lord, the bhogi, the siddha, the strong man and the happy go lucky being. Often times the self ego coud take to the feeling of born richness affording yagjna-daana dharma deeds for public show of exhibitions to attract false prestige and misplaced complex of superiority. The Self egotism is like a deep and irrecovable ditch which ultimately submerges into hollow depths of mud and madness. Such ‘pranis’ are most certainly reborn either as persons of evil or as of species other than of humanity as per the balance of plus-minus karma of sanchita- praarabdha-kriyaamaana- aagaami types or of the carry forward-present- and as predicted. Kounteya! The Three factors of Kaama- Krodha-Lobhas are stated as ‘Atma Vinaasha Kaarakaas’ or the three human instincts and are the highway gates to hell. Hence persons of consciousness and maturity of thought- cum- action need to be truly beware of these traits. Any human being once sensitive and alert to these bye lane gates of’ karya siddhi’ could open up the acutely narrow gates of Eternal Truth. Tasmaacchhaastram pramaanam te karyaakaryavyavasthitou, jnaatvaa shaastra vidhaanoktam karma kartumarhasi/ It is against this back-ground that Krishna addresses Arjuna and advises to remove any of ‘dharma sandehas’ or of virtuous doubts and as the latter if convinced as per what ‘Shastras’ emphatically state and explain, then the latter be readied to take up his duty to plunge into the battle!
Compiled and Edited by V.D.N Rao
