Pravruttī and Nivruttī - 1

Mhanoni Pravruttī ani Nivruttī | Iye vojhi na ghe mati |

Akhand chitta vruttī | Majhya thayī || (Dnyaneshwarī 12-121)

(म्हणोनि प्रवृत्ती आणि निवृत्ती | इयें वोझीं नेघें मती | अखंड चित्तवृत्ती | माझ्या ठायी || ज्ञा. १२-१२१)

This verse is from Saint Dnyāneshwar’s famous Marāthi commentary on Bhagvad-Gitā named Dnyāneshwari. Lord Krishna has recited this verse while guiding Arjuna on the battlefield of Mahābhārata. The meaning is straightforward - 'Avoid straining your mind with the thoughts of Pravruttī or Nivruttī (performing worldly or spiritual activities). Instead, keep your complete focus on me (i.e. the principle of Brahman or Lord Shrikrishna).

It is necessary to clearly understand meanings of the words ‘Pravruttī’ and ‘Nivruttī’ in this verse. Pravruttī means ‘worldly instincts’ or ‘strong affection for the worldly life’ (praPañcha). ‘Detaching’ or ‘abstaining’ from the worldly matters is Nivruttī as per Dnyāneshwar Mahārāj. In fact, there is no difference between Nivruttī and asceticism (classical sanyāsa). However Nivruttī in this verse means renouncing the 'me and mine' frame of mind, rather than formally giving up association with worldly life. The stress that comes with strong attachments and affinity is conceivable, however, Saint Dnyāneshwar says that ‘detachment’ is stressful too, and suggests not to overload the intellect with thoughts of abstinence. In general, people start contemplating about detachment only when day-to-day life starts being troublesome. Even then, not everyone thinks about giving up the pursuit of mundane activities and pleasures. Only those who desire Moksha (Mumukshus) tread the path of abstinence. The conflict between Pravruttī and Nivruttī bothers only the seekers of Moksha.

A seeker should nurture a firm resolve to consistently proceed in the direction of final emancipation (Moksha). Otherwise, Paramārtha becomes just a matter of pastime. Scriptures do not expect this from seekers. Paramārtha is not meant to be a spiritual hobby. Its prime goal is to lead all genuine seekers towards salvation. As per the religious texts, spending life in accordance with the system of four ‘varnās and ashramās’ is called as the ‘path of action’ (PravruttīLakshaṇa Dharma), while spending life after adapting formal sanyāsa is called as the ‘path of renunciation’ (NivruttīLakshaṇa Dharma).

Saint Samarth Rāmdas has aptly described the duality in a seeker's mind in his verse –

Pravruttī sāsar nivruttī māher | Tethe nirantar mana mājhe |

Mājhe mani sadā māher tutena | Sāsar sutena kāya karu ||

(प्रवृत्ती सासर निवृत्ती माहेर | तेथे निरंतर मन माझे || माझे मनी सदा माहेर तुटेना | सासर सुटेना काय करू ||)

As an analogy, ‘worldly instincts’ are termed as 'Sāsar' (in-laws' place), while ‘abstinence’ is termed as 'Māher' (mother's place) here. From ancient times, in-laws' place has been associated with miseries, while mother's place has been associated with comforts. Samarth says that 'Nivruttī' or the ‘path of abstinence’ has comfort, warmth and pleasures like a mother's place. But even then, he laments that it is hard to get liberated from deep involvement in materialistic life, and experience blissful detachment. He asserts that this conflict cannot be eradicated unless one stays closely associated with saints and their teachings.

While elucidating Lord Krishna's guidance to Arjuna, Saint Dnyāneshwar instructs not to overwhelm the mind with the path of either ‘action’ or ‘renunciation’. What makes both of these paths onerous? Let's first look at what constitutes affection for worldly life.  Family, business, job, house, society are integral parts of our living. We are considering life on a broad level here, not just the one spent in a closed unit of four walls. Social interactions, politics, business, professions and all other trades are assumed to be part of life here.

The first reason that makes the worldly life stressful is the 'I am the doer' mindset. Every seeker verbally memorizes the fact that 'I am not the doer'. But since it is not assimilated completely, it needs to be repetitively memorized. 'As Ātman I am not the doer. As jiva, I am the doer.' This difference is crucial. The nature of ‘jiva’ and ‘Ātman’ should be first comprehended clearly. Scriptures say that ‘jiva’ is the enjoyer of three states of waking, dreaming and deep-sleep (Jāgruti, Swapna and Sushupti), while Ātman is the witness (sākshi) of these three states. Tvam Avasthatrayatitah (त्वं अवस्थात्रयातीतः) is a verse in Atharvashirsha (prayer to Lord Ganesha). It means that Lord Ganesha is beyond the three states of waking, dreaming and deep-sleep. Ātman transcends the three states, and the real nature of Self is Ātman’. So real ‘I’ or the Self is beyond the three states as well. However, 'I am the doer' or 'I am the enjoyer of three states' mindset is deeply ingrained in our minds. We self-invite all pains and miseries due to this mindset.   

Scriptures say that the real ‘I’ is just a ‘witness’ and neither ‘doer of actions’ nor ‘enjoyer of sense pleasures’. To have unyielding faith on authentic scriptures and behave accordingly is called as Vivek, which is ability to discriminate between perpetual and transient. To uphold Vivek at all times is a crucial aspect of spiritual pursuit. Without proper discrimination, spiritual training becomes a mere habitual, lifeless routine. Mechanical reading of texts, going on pilgrimages like holiday tours, and cursory chanting with beads are some of the popular ways in which routine practices are conducted. There is definitely some value in following a routine. If these traditional rituals are done without expectations of results (with a nishkām mindset), they definitely lead to purification of the mind (chitta-shuddhi), but not to the realization of Ātman. These practices are beneficial only up to a certain extent. Ādi Shankarāchārya has clearly mentioned in Vivek-Chudamani that -

Vastusiddhirvichāreṇa na kiṇchit-karma-kotibhiḥ (वस्तुसिद्धीर्विचारेण न किंचित् कर्मकोटिभिः)

Vastu means the principle of Sat or Brahman. 'I am Brahman' can be realized only with deep contemplation. Millions of activities cannot lead to the realization of Brahman. This is precisely the place where seekers stumble a lot. People are ready to do any spiritual activity such as chanting, offering, fasting, prayer, or some other ritual. But nobody is ready to just consciously think and maintain a state of reflection.

If Vivek is cultivated properly, worldly life will not be stressful. Vedic doctrine says that – ‘Jiva is the doer (kartā) and hence the onus of being a doer (kartrutva) of all actions goes to jiva. I am Ātman, so onus of actions is not on me.’ This thought should not only be learnt on verbal level, but also needs to be assimilated internally. If ‘doership’ is assumed, then it leads to a stubborn mindset and obstinate thoughts such as - 'my life has been really outstanding or unfortunate' or 'I will conduct my life only in a certain manner, not otherwise' etc. Instead, if the state of being just a witness (sakshitva) is carefully maintained, worldly life will not be burdensome. 

Vedic scriptures say that ‘Ātman’ is ‘non-doer’ (akartā), and hence also ‘non-enjoyer’ (abhoktā). We should keep utmost faith on the Vedic doctrine, since upliftment is its only goal. The ultimate objective comes in question when the doctrine is irrationally or unnecessarily challenged. Spiritual texts should be studied in-depth to acquire ‘theoretical knowledge’ (ParokshaJñana). It is equally important to not cling to the theory once the principle of ‘Brahman’ is realized. Vedānta, Bhagvad-Gitā, Brahmasūtrās, and other texts written by Saints give appropriate guidance and direction to all seekers. These texts are tools that help attain Moksha, but not the ‘end goal’ by themselves. People who do not understand the limitations of theoretical knowledge, end up being only ‘intellectual scholars’ (shāstris). Scriptures are useful and necessary only until their core message is realized; after that we should not linger in the realm of theoretical knowledge.

Scriptures are nonessential for enlightened people (JivanMuktas), however they still need to be preserved for other seekers following the path. Vedic doctrine proclaims that 'Ātman is non-doer, and you are Ātman'. A genuine seeker needs to put utmost faith on the doctrine and make a firm resolve that ‘I am not the doer'. Until this knowledge is realized, there really is no other way to move forward than keeping utmost faith on the scriptures. Dnyāneshwar Mahārāj assures in this verse, that the mind can be completely dedicated to Lord Krishna (Brahman), if this onus of ‘being a doer’ is done away with.

 

To be continued...