The Two approaches - Pravruthhi and Nivruthhi

[nijarunaprabha]

                                                      

In our system there are broadly Two objectives , both of which are in line with the concept of Purushartha - Arthha , Kama , Dharma and Moksha. Dharma has to be upheld (Dharmo Rakshathi Rakshithah )  and both Artha and Kama may be pursued within the limits of Dharma. For eg Wealth (Arthh)  may be earned to without any limits , as long as , it is earned in an ethical  manner. kAma sUthra describes what kind of liaison a man may have which is within the limits of Dharma.  Sanatana Dharma is the only philosophical system that has this dual path approach. .

 

Moksha of course is an all together different pursuit to be solely engaged upon post the satiation.  ( which has to come or else one has to overcome the urge towards Artha and kAma in a systematic manner - that is following the shat Sampathi.)   

 

Yes.Two different objectives and the efforts to attain them. The two objectives thus are Abhyudhaya (Prosperity and material wealth) & Nihshreyas  ( the ultimate Goal). The original terms used are Pravruthhi and Nivruthhi. 

 

Acharya brings to the fore these two objectives in his introduction to the commentary on Bhagavad Gita . Two separate sets of Rishis  were commissioned for these two vastly different objectives     ( temporally , that is ) that the mankind may pursue. The temporal aspect is to do only with the predominance of each pursuit at a given time and hence both may be pursued together, may be with varying emphasis. Sapta Rishis (  Vashishta, Kashyapa, Viswamitra, Jamadagni, Gautama, Bharadwaja and Atri, Bhrigu also added to the list) were to detail the  Pravruthhi Marg  and for Nivruthhi   the Sanaka & other Munis ( SanakAdi) were engaged.

 

Summarising Purushartha includes both the Pursuits to be attempted serially. However, preparation for the Nivruthi can take place early in life alongwith the Pravruthhi efforts, as detailed above.

 

For each of these Two pursuits the Vedas have vividly explained the procedures - pUrvAnga for Pravruthhi and Vedanta for the Nivruthhi marg.

 

ShAshtrAs for Pravruthi are Dharma Shashtras ( Manu Smrithi , NigamAs and various  Smruthis and other treatise in Vedanga and subsequent work)

 

For Nivruthi Marg it is the Moksha ShAshtrAs that are prescribed - essentially Upanishads , which appear in the end of the Vedas ..VedAnta.  We shall also see in due course  that BG , although a Smrithi , is a Moksha ShAshtra.

 

This two fold activities suggested is unique to Indian Philosophy. No other Philosophy propounds such clear description of  pursuance of both the objectives.

 

As we go along , we shall be in a position to  appreciate this point. It is hence that Sankaracharya has talked about this aspect right in the Introduction to his Commentary on the Bhagavad Gita