WHAT IS THE DIFFERENCE BETWEEN PRAVRITTI & NIVRITTI MARG ?TRUE TANTRA-15

THE DIFFERENCE BETWEEN PRAVRITTI & NIVRITTI MARG;- 09 FACTS;- 1-Scientifically, evolution is defined as the process where more refined life forms grow and develop out of the less refined, that is to say, more advanced life forms arise out of lower forms; the gross producing the subtle. This is the theory of scientific evolution as propounded by Darwin. 2-However, Tantra has a completely different concept of evolution. The true meaning of evolution revealed to the sages thousands of years before Darwin, is the process of Shakti arising or evolving out of Shiva, of the material evolving from the immaterial. 3-The tantric theory of evolution or manifestation of the material world takes place in two directions- the outward and the inward. In the outward direction, (pravritti). Shakti plunges downwards and product's the world of forms. In the inward direction (nivritti) Shakti moves in the opposite direction, from the gross to the more subtle. 4-The further Shakti moves outwards and downwards, the deeper is the veil of ignorance. The greater the inward and upward movement of Shakti, the greater the awareness, knowledge or grace of divinity. 5-Tantra divides people into two basic groups:- 5-1. Those who follow the pravritti path of extroversion(the act of directing one's interest outward) the path of the world, of activity and sensual enjoyment. 5-2. Those who follow the nivritti path, who want to return to the source and discover their true identity. 6-Most people are ideally suited to the pravritti path or marg. Tantra caters for both groups and prescribes specific practices for each. The path to enlightenment is first of all to follow pravritti marg to exhaust desires and fulfil all interest in the things of the world. 7-In this manner one progresses naturally to nivritti marg. No force or unnatural effort is required. The process is entirely spontaneous. It is the nivritti marg that eventually leads to experience of the infinite, but most people are not ready for it, and must first enjoy life with all its facets to the full. 8-Shiva is said to encompass within his personality the dual strains of the householder and the ascetic, alike. This dichotomy(division) in Shiva’s mythology, facilitate the maintenance of order in the universe and are commonly known as the Pravritti and Nivritti marg. 9-Broadly speaking, the Pravritti marg, involves one’s engagement in worldly activities and in “orthodox sacrificial culture” & the latter or the Nivritti marg is the path of renunciation & yoga. The Ashrama system in Hinduism engenders within it these two paths, as that of the householder or “Grihansta” & that of the ascetic or hermit as “Vanpratsa” & “Sanyasin”. So under the social system, one follows the former at a younger age and graduates to the latter as he fulfils his worldly duties & responsibilities. SIGNIFICANCE OF PRAVRITTI MARG;- 04 FACTS; 1-Pravritti Marg is fuelled by the sexual urges of an individual & forms the basis of the family. Accordingly, the individual, is born, grows, marries & procreates, living in society following its traditions, performing tasks, engaging in rituals, wealth creation, and sensual pleasure & seeking approval of others. Shiva’s association with Parvati is said to illustrate this path. 2-However, Daksha’s misgivings about Shiva & the heavy price of his devastating end, is a case in point of how a misconstrued use of ritual & sacrifice leads to “Avidya” or ignorance & eventual collapse & destruction. 3-This life path however, when employed in moderation & aimed at gaining knowledge of the self & progressing towards spiritual pursuits bears meritorious results, as it is the precursor,( father) to the need for solitude & aspiration for higher knowledge. 4-Only after, churning in the cauldron of sansara & its miseries is one, disillusioned and propelled towards detachment & inner pursuits. SIGNIFICANCE OF PRAVRITTI MARG;- 05 FACTS;- 1-Nivritti Marg chartered as the latter half of the journey, pertains to an inward withdrawal, an utter disinterest in sensual pastimes & a joy in seclusion. The ascetic in this mode, does more than abstain from everyday worldly activities, instead his pursuits gravitate/move towards gaining wisdom & transcendence in the spiritual realm. 2-This entails (need)an inward journey of meditation (tapas) & concentration (dhyana) to attain enlightenment or knowledge of the absolute. 3-While the Ashrama system of Brahamanic tradition accommodates this path in the latter half of the human life cycle, other proponents of non Vedic philosophies recognize the life of asceticism, as the only means to affirming faster spiritual evolution & attainment of spiritual ecstasies. 4-The followers of such ideologies, reject the preoccupation with religious rites & ceremonies altogether and maintain that the god realisation or “Sat Chit Anand” happens through leading a simple reclusive lifestyle, often of as a wandering mendicant, abandoning any desire for wealth, sons or fame, in the deep stillness of intense focused meditation as a Tapasvi or Yogi. 5-This is in fact, deeply akin to Shiva’s life trajectory (path) as he dresses in tiger skin & ashes, roams cremation grounds befriending ghosts & participates in nonconformist undertakings & yet exhibits a total mastery of situations, accentuating (highlight)his spiritual prowess/mastery, & invincible stature, as the supreme Lord. CONCLUSION;- 04 FACTS;- 1-Thus, the two paths- the Pravritti and Nivritti Marg, interwoven in his enthralling (fascinating) life are subjects of much thought & learning for the seeker of Shiva’s wisdom. 2-There is an exactly parallel concept in Taoism. Shakti, is known as 'Teh' which is divided into 'yin' (nivritti) and 'yang' (pravritti). Yin is the tendency to return to the source, to withdraw and submerge itself with the substratum of consciousness. Yang is expansion, action and creation of all things. They represent two rhythms - yang, or action and going forth, and yin, the return to the centre. 3-Tantra recommends those practices which are most suitable for the particular personality and one's stage of evolution. It realises clearly that there is no point in forcing the path of introspection, nivritti, on those who are not inclined towards it. 4-Such is the depth and breadth of understanding of Tantra that it proceeds by natural means to lead all towards enlightenment without forming complexes which will create further barriers in the spiritual path and do more harm than good. There in lies the greatness of Tantra. ....SHIVOHAM....