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Pravrtti and Nivrtti (प्रवृत्तिः निवृत्तिः च) (view source)
Revision as of 15:24, 13 May 2020
, 15:24, 13 May 2020Transferred content from Nivrtti page
Pravrtti (प्रवृत्ति), is outward action and [[nivrtti (निवृत्ति)]], is inward contemplation. These two when governed by dharma (धर्म) , bring about stability of the world<ref name=":0">Swami, Ranganathananda, Universal Message of Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Volume 1 </ref>.
Pravrtti (प्रवृत्ति), is outward action and nivrtti (निवृत्ति), is inward contemplation. These two when governed by dharma (धर्म) , bring about stability of the world.<ref name=":0">Swami, Ranganathananda, Universal Message of Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Volume 1 </ref>
Vedanta recognizes a super-conscious level of cognition, besides the conscious, the pre-conscious, the sub-conscious, and the unconscious. [[Nivrtti (निवृत्ति)|Nivrtti]] refers to that super-conscious level with respect to human creativity. Nivrtti helps to manifest the adhyatmik energy that is within every being in the form of inherent divine spark.<ref name=":0" />
== Detailed Discussion ==
== Detailed Discussion ==
Therefore Sankara emphasises on ''Praninam saksat abhyudaya-nihsreyasa-hetuh -'' a philosophy of life which integrates social welfare and adhyatmik freedom through action and meditation<sup>[1]</sup>. Adi Sankara says that this Vedic philosophy with its twofold ideology of pravrtti (प्रवृत्ति), and nivrtti (निवृत्ति), makes for the [[अभ्युदय|abhyudaya (अभ्युदय)]] of men and women on the one side, and [[nihsreyasa (नि:श्रेयस)]], on the other<sup>[1]</sup>.
Therefore Sankara emphasises on ''Praninam saksat abhyudaya-nihsreyasa-hetuh -'' a philosophy of life which integrates social welfare and adhyatmik freedom through action and meditation<sup>[1]</sup>. Adi Sankara says that this Vedic philosophy with its twofold ideology of pravrtti (प्रवृत्ति), and nivrtti (निवृत्ति), makes for the [[अभ्युदय|abhyudaya (अभ्युदय)]] of men and women on the one side, and [[nihsreyasa (नि:श्रेयस)]], on the other<sup>[1]</sup>.
KS Narayanacharya explains Pravrtti as the "forward path" of life in all its continuity. Wedded to progeny, earnings, social and political welfare, and worldly affairs of all kind<ref>Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore, Page 75 (Glossary)</ref>.
KS Narayanacharya explains Pravrtti as the "forward path" of life in all its continuity. Wedded to progeny, earnings, social and political welfare, and worldly affairs of all kind.<ref name=":1">Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore, Page 75 (Glossary)</ref>
K. S. Narayanacharya explains Nivrtti as "The return path to God. Renouncement of all social and political obligations.<ref name=":1" />
==Swami Ranganathananda Explains Nivrtti==
Swami Ranganathananda says: 'One may achieve all the comforts of life—house, education, clean surroundings, economic strength. and varieties of pleasures. Yet there will be no peace of mind because one has not known one's true Self, the spark of innate divinity. Your centre of gravity is always outside. You miss your true dignity and have become a slave of things. This race for materialistic pursuits causes inner tensions, crime and delinquency and slowly decay sets in. This can be avoided when we add the second value [[nivrtti (निवृत्ति)]] to life. Through [[nivrtti (निवृत्ति)]] one comes in touch with the ever present Divine within.<ref name=":0" />
Swamiji further says: 'The more inward you go, the more you become capable of penetrating into other human beings, and establishing happy relations with them. When you go deeper into your inner nature, you go beyond the tiny ego controlled by the genetic system and come in contact with the larger Self which is the Self of all.<ref name=":0" />
Thus, this combination of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], of [[अभ्युदय|abhyudaya (अभ्युदय)]] and [[nihsreyasa (नि:श्रेयस)]] contains a philosophy for total human development. Adi Sankara did not say that it is only for Hindus, or only for the people of India but for ''praninam'' - 'for all human beings'. That is its universality. By adding [[nihsreyasa (नि:श्रेयस)]] to [[अभ्युदय|abhyudaya (अभ्युदय)]] , the Gita prevents human being from becoming reduced to mere machines.
=== An important difference between [[pravrtti (प्रवृत्ति)]] and [[nivrtti (निवृत्ति)]] ===
=== An important difference between [[pravrtti (प्रवृत्ति)]] and [[nivrtti (निवृत्ति)]] ===
Swami Ranganathananda explains: '[[Pravrtti (प्रवृत्ति)]] is not required to be taught because we are naturally pravrtti prone. A child jumps up, runs about engages in pushing and pulling things; so [[pravrtti (प्रवृत्ति)]] is natural.But [[nivrtti (निवृत्ति)]] needs training'.
Swami Ranganathananda explains: '[[Pravrtti (प्रवृत्ति)]] is not required to be taught because we are naturally pravrtti prone. A child jumps up, runs about engages in pushing and pulling things; so [[pravrtti (प्रवृत्ति)]] is natural. But [[nivrtti (निवृत्ति)]] needs training'.<ref name=":0" />
By [[pravrtti (प्रवृत्ति)]] one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of [[nivrtti (निवृत्ति)]]<ref name=":0" />. Gita teaches us how [[nivrtti (निवृत्ति)]] inspires [[pravrtti (प्रवृत्ति)]]. Nivrtti is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?
By [[pravrtti (प्रवृत्ति)]] one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of [[nivrtti (निवृत्ति)]]<ref name=":0" />. Gita teaches us how [[nivrtti (निवृत्ति)]] inspires [[pravrtti (प्रवृत्ति)]]. Nivrtti is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?