pravR^itti vs nivR^itti
jagchat01 at YAHOO.COM
Sat Aug 3 01:46:15 CDT 2002
--- "Jaldhar H. Vyas" <jaldhar at BRAINCELLS.COM> wrote:
> Based on my recent reading of
> Ishavasyopanishadbhasya, I think
> Shankaracharyas' views of the following scenarios
> (as pertaining to
> moksha) are as follows:
> pravrtti only ---- ok for the ignorant, not
> ok for the jnani
> nivrtti only ---- ok for the jnani, not ok
> for the ignorant
> pravrtti + nivrtti ---- not ok
> pravrtti then nivrtti ---- ok
> nivrtti then pravrtti ---- not ok
Cases of only pravritti or only nivritti are rare I
think. The concept of working without any hope for
return is the best way out.
Again nivritti after pravritti may take many
lifetimes. One has to slowly mentally detach oneself
from this world. Everything has to be surrendered to
God and we have to work as His agent. This way we can
continue to do what we are doing (legitimate work of
course!) and yet travel in the nivritti marg. These
ideas are not new. One has to start practising, that's
> > Regarding (1) - this sometimes makes me wonder.
> Let us say: I work with a
> > view to earn money and take care of my family. I
> am ambitious to progress
> > in my career. At the same time I read giitaa pray
> to God to relieve myself
> > from limitations.
> I think nearly everyone on this list sympathizes
> with you because we are
> in the same situation.
It is not difficult to progress without ambition. We
must only relocate ourselves. One working in a service
organisation may work hard keeping the customer in
view. This dedicated work will help him both
spiritually as well as materially.
One need not despair having to earn money for the sake
of ones family. That is perfectly OK and is the dharma
of the grihastha. This sacrifice for the family will
ultimately lead to sacrifice for religious life.
> > What is the above called? I feel it is partly
> pravR^itti and partly
> > nivR^itti. Do the shaastras call such a person
> No that's pravrtti.
Why do you confuse him even further? I would put it in
this way, he is on the road to nivritti.
> > A little while
> > ago Sri Vidyasankar said that there is a bridge
> between the two. The below
> > seems to suggest that once I take up nivR^itti
> marga, I have to give up my
> > desires or to put it differently - till I give up
> my desires I am not yet in
> > nivR^itti marga. I am trying to keep the context
> of Sri Jaladhar's posting
> > on iishaavaasya - something is not clicking within
> the key is all desires are not equal. One of the
> requirements for a
> sadhaka is mumukshatva -- the _desire_ to get
> moksha. Although it is a
> desire, it is desire to lessen desire. Eventually
> it too will pass but
> for the moment it will help destroy the other
> desires. The bridge is
> karmayoga. When karma is done to get rewards or
> avoid punishments it only
> entangles further but when it is done purely as duty
> and a sacrifice to
> the Lord, it will eventually quench the thirst of
The desire for liberation is no desire. It does not
lead to any bondage.
> > That is saddening because even though I have love
> for God, I still have
> > worldly desires. Does that mean I have not yet
> taken the path of
> > spirituality.
> No only that there is a long way on the path to go.
> But as long as you
> are moving forward why be anzious?
The moment the question is asked, am I on the road to
spirituality, true spirituality starts. The path is
not long. The flame of jnana or even the desire for
jnana, burns everything instantly. Years of darkness
will be removed the instant the light is lit. One does
not have to wait for years.
> > May be I am asking too many questions too soon.
> Perhaps these
> > would be covered later in giitaa.
> I think this is the central question of the Gita and
> the reason we hold it
> in such high esteem.
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