Pandit Jagannath Siboo
Translation: Dr Chaman Lal Raina
Chapter# 30 "Two Pathways"

ravritti and Nivritti are the words often spoken during Pravachans/spiritual discourses. Pravritti is Sakama Karma/doing action with the desired fruits, as described in the Bhagvadgita, and Nivritti is the Nishkama Karma/ doing action without having any personal desire of its results. Nivritti is always an attitude to direct the Karma in the name of the Divine, as the term stands for "Vishnaarpanam astu". Both are Karmas, but the tendency of both the approaches are quite opposite. One is self--motivated, the other is for "Jagat Hitaaya", for the welfare of the worldly manifestation.

The famous quote of Swami Vivekanda reads as:
"Atmano Mokshartham,Jagat Hitaaya Cha."

Direct your self towards the liberation of the embodied soul,but it must be for the welfare of humanity. It is like the concept of Buddha and Bodhistava, in the Buddhism.

In the Vedic/Puranik and theagamic approaches, While doing any Puja,or Homa/Yajna/Agnihotra, the Sankalpa Mantra reads as: "Dharma--Artha Kaama Moksharththem Puja - archana - Homa - yajna Karishyami." It means that I am invoking the Devata through worship, laudation Havan/fire oblations for Dharma/dutiful Karmas/action, Artha meaningful Karmas, Kama for the desired fruits of the Karma and Moksha -- Karma for liberation. This is the spirit behind Karmas,through proper invocation. A beautiful synthesis of devotion is prescribed in the Sanatana Dharma."--- Translator's note.

The Agamas believes in "Pravritti and Nivritti", the two facets of approaching the Mata Tripura Sundari, or Chakreshvara or any form of Divinity. Let us examine the word Pravritti and Nivriti, in relation to the nature of Vritti."Vritti" in Sanskrit means mode of life's conduct, behavior, thoughts, preferences. Pravritti means tendencies towards possession. It is always Sakama adoration to the Tripra sundari, and Nivritti means, aloofness from the desires to be fulfilled. Nivritti is to transcend all types of Pravrittis. Pravritti causes attachment towards mundane existence. Nivritti is a direct contact with the Ishta--the Divine.

Apart from the Pancha Makars as detailed in the Vamachara, there are five types of life urges, which include Kama/desire of having attachment for procreation, Krodha--anger, Lobha--greed, not having any any kind of satisfaction,after attaining the name and fame, Moha--delusion and Matsarya, which is jealousy related to the "Panch Makars". Whosoever rises above these mundane, finite and transitory life-pattern, the cause of all evils, reaches to the path of Nivritti. The ego subsides, with a sense of humility and modesty, and the Sadhaka/aspirant treads the path of "Hriim", which is modesty and humility, a total surrender at the feet of the Divine Mother. Therefore, Three Hriim are in the Bija Mantra of the Great Maha Vidya Tripura sundari. There should be modesty and humility in body, mind and the application of Sankalpa/ thought in mind and Vikalpa--various options of performing or putting the thought into action.

Nivratti is "knowledge or Jnana" of the transcendental nature, an identification of the self with the Tripura Sundari, saying---Idam Devyai--Idam Na Mama. All this is of the Devi, and nothing is mine, while doing Japa, Homa, Puja or dhyanam etc. Its highest personification is seen in the Sadhana style of Samadhi--the Vaishya of the Durga Sapta Shati scripture, who got merged with the Devi, asking for no boon, even after the sakshatkara of the Divine Mother.

In the Pravriti Marga, the aspirant enjoys all the siddhis here in this mundane life, and attains a sense of duality, with the result that he/she is born again in a celebrated life enjoying the fruits of his/her Sadhana, till he attains the Nivritti Avastha/ state of mind, like Samadhi Vaishya.

Suratha Raja of the Durga Saptashati scripture is a Sadhaka,who stood for name and fame,even after having his Sakshatkara with the Devi. Suratha Raja became Manu, after he got his desires fulfilled, inspite of the fact that he also meditated along with Samadhi Vaishya under the guidance of Medha Rish--the great propounder of the Shakti tradition in the Agamas. King Suratha had even the Sakshatkara with the Devi, at the same time, the Samadhi vaishya had.

It has been said in the Tantras:
Bhoghena Tyago na Bhavati

Pandit J.N. Siboo (1919--2001), served as a senior teacher. Later, promoted as Head Deptt of Sanskrit & Hindi, Govrnment Oriental College, Srinagar. Authored "Jyestha Pradurbhava" in Sanskrit with Hindi translation. He authored a series on Kashmir Shaivism, published in MADHYMA-PATRIKA Hindi Journal. Before migration to Mumbai, he was associated with the Shri Roopa Bhavani Sharda Peeth Research institute, where he completed the Kashmir Shakta Vimarsha. He would also write for Hindi Section of Koshur Samachar. He has written on the Bijaksharas of the Shakti tradition of Kashmir. He was awarded the Central Hindi Directorate Award, under Ministry of Human Resources, for Kashmir Shakta Vimarsha.
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Nice educative and descriptive series of articles on Kashmir Shakta Vimarsha.
Added By Rajesh Bhat
Well presented,from the spiritual point of view A K Raina.
Added By A K Raina