17 Sep 2017
[Dharma (justice), Artha (wealth) and Kama (sexual life) are the three categories (trivarga), called as Purushartha dealing with Pravrutti or worldly life. In Artha and Kama also Dharma should be followed. Other than Artha and Kama, the practical aspects in which Dharma has to be followed come under the category ‘Dharma’ mentioned in the above three categories. For example – killing a living being for food is prohibited, which neither comes in Artha nor Kama. Hence, such prohibition of killing comes under Dharma. In fact, prohibition of killing a living being and causing suffering to other living being called as violence (Krodha) is the highest injustice. Similarly, the word Kama means general desire as well as desire specifically pertaining to sex. Hence, this discrimination of the meaning for these two words must be kept in mind, which becomes suitable as per the context.]
[The enquiry of Dharma means finding out the truth through logical analysis in deciding the worldly aspects related to wealth or money, sex and other worldly issues. Dharma is the core of Pravrutti for which only, you should vote against the injustice. Only in Nivrutti or the field of the subject regarding your bond with God, you have to vote for God even against Dharma. In this way, contradiction in the Gita can be solved. The contradiction is that in one place it is told that God is incarnating to establish Dharma (Dharmasamsthaapanaarthaaya…) and in another place it is told that you have to surrender to God leaving the entire Dharma (Sarvadharmaan…). The solution for this contradiction is that the first verse dealing with supporting justice against injustice is the context of Pravrutti. The second verse dealing with surrendering to God leaving even justice is the subject of Nivrutti.]
[The three main gates (violence, greediness and illegal sex) of hell as told in the Gita are related to the four strong worldly bonds (body, life partner, issues and wealth). Greediness is directly related to the bond with issues and wealth. Illegal sex and violence in killing living beings are related to the bond with body. Illegal sex is indirectly related to the bond with life partner. The legal sex is not against the bond with life partner. As far as Pravrutti is concerned: Non-violence avoiding killing any living being, controlling the bond with body (controlling the bond with tongue to eat non-vegetarian food), controlling the desire for illegal sex (desire for others of opposite gender other than life partner), sex desire for life partner only, saving wealth for the sake of legal issues without spending unnecessarily for the sake of others (who are not legal issues) are the main principles to be followed in Pravrutti. Apart from these points, following justice in other worldly issues also comes under Pravrutti.]
[In Pravrutti, injustice should be rejected against justice and in this field bond with God is out of reference. This is pure Pravrutti without interference of Nivrutti. This means that one shall not desire any other human being of opposite gender for sex other than the life partner. If one is attracted to a prostitute or other human being of opposite gender other than life partner, it is a sin. Such attractions result in neglecting or even hating the legal life partner. Similarly, one should not be attracted to other outside human beings and spend money neglecting own issues. Apart from these two Artha and Kama, the third category called as Dharma should be followed in all the worldly issues other than Artha and Kama also like killing living beings etc. Rejecting prostitute and others for the sake of life partner and rejecting other outsiders for the sake of legal issues is Pravrutti in which justice is voted against injustice. Leaving life partner and issues also for the sake of God, which is voting for God against worldly bonds is Nivrutti. Pravrutti and Nivrutti should be clearly distinguished as two separate fields. The Gita says that confusing between these two is ignorance (Pravruttimcha nivruttimcha…).]
[The cause of sin in worldly issues is the fascination to the above said four worldly bonds. Excess attraction to these worldly bonds is provoking the human being to do all types of sins in the worldly affairs. The total destruction of these four worldly bonds is not necessary in Pravrutti. Reduction of attraction to these four worldly bonds without crossing limit is essential and is also sufficient in Pravrutti to avoid sins that gives misery and tension to any human being. This reduction of attraction can’t be achieved by forcible effort. It should be achieved only by attraction to God. Hence, development of attraction to God is the fundamental step in Pravrutti also, which is naturally the fundamental step in Nivrutti.]
[The main important aspect in reducing the attraction of four worldly bonds is the absence of even a trace of force in the effort. The reduction of attraction to world must be a spontaneous consequence lacking even trace of forced trial, which can alone give the aimed result. Detachment from world is not a pre-requisite for the attachment to God. By detaching yourself from worldly bonds, you cannot attain the attachment to God. By leaving coffee, you can’t get Divine nectar. Leaving coffee is not a pre-requisite for attaining Divine nectar. If Divine nectar is tasted, the coffee will be dropped as a spontaneous consequence. Such natural dropping can alone reduce the attraction to worldly bonds resulting in avoiding the sin, which is the only cause of all miseries and tensions faced by the soul in the world. Hence, the conclusion is that all your efforts must be to increase your attraction to God and nothing else. If love to God increases spontaneously, the worldly attractions decrease and sin can be totally avoided. Hence, salvation from miseries and tensions can be obtained only by salvation from sins. Salvation from sins can be only obtained by a natural reduction in the force of attraction to worldly bonds without making any effort. Such reduction as a natural consequence can only be obtained from the increased attraction to God.]
[The subject of attraction shall be God only and not any other worldly item. When the reduction of attraction to all worldly items is the aim, how can one use the attraction to any worldly item for attaining the original aim? This means that a person attracted to a prostitute can also attain reduction of attraction from all the other worldly bonds. Such a person neglects the legal life partner, neglect the legal issues and can neglect all other attractions like love for non-vegetarian food etc. The attraction to the prostitute itself is a sin and can’t be useful in controlling all the sins. Such illegal attraction may control all other sins, but, itself being a sin, can’t give liberation from all sins.]
[Without understanding the truth through sharp analysis, people misunderstand that the weakening or even total elimination of worldly bonds is pre-requisite to attain bond with God. People get detached from the worldly life by forced effort, which is not only useless but also meaningless. Such people leave the drinking of coffee with a view that they can attain Divine nectar by such detachment. This is foolishness because why God should be pleased for your detachment from the worldly bonds? The government comes down for negotiations with a politician detached from food in hunger strike. Do you expect God also to come down for negotiation for his detachment from worldly bonds? He will be pleased only by your attachment to Him. Detachment from world serves as an indirect scale of measuring the attachment to God provided such detachment is a natural consequence of attachment to God. Mere detachment from world can’t indicate the proportional attachment to God since attachment to a worldly item like prostitute can also be measured by such detachment. Hence, detachment from world need not necessarily indicate the attachment to God only. The height of the exposed scale above the water is an indirect measure of the depth of water. Instead of water, the scale might have been buried in sand (if water is replaced by sand), in which case, the exposed part of the scale (detachment from worldly bonds) gives the depth of the sand (love on prostitute) and not depth of water (love to God). This means that the detachment from food, sleep and legal bonds of family need not necessarily indicate that such a person is attached to God (depth of water) since such detachment is equally found in the case of a fellow attached to a prostitute (depth of sand) also.]
[This can be clearly understood from the story of the poet Bilvamangala, who became the saint Leelashuka by the preaching of a sage. The poet was walking immersed in the love of his darling and was not conscious of his foot hitting a sage. The sage appreciated the depth of the concentration of love of the poet. The sage preached the poet that if the target of such concentrated love is God instead of the darling, the poet will get the highest Divine fruit, which is eternal. The poet understood the advice of the sage and became devotee of God Krishna and his name changed to Leelashuka, the author of Shri Krishnakarnaamrutam. Hence, the target of the concentration of attraction or devotion shall be God only and not a sinful item like prostitute or a neutral item like respiration.]
[Some say that attraction to even a neutral item serves the purpose, which is not a sin by itself. For example – Concentration on respiration is not a sin by itself. This is also useless because such attraction may divert your attention from sins for a small span of time in which one is involved in such concentration. The attractions to the world will glow again as usual as soon as such concentration is stopped. If the target of the concentration or attraction is Omnipotent God, you will be blessed by God in the rest of the time also, which will resist the re-penetration of worldly attractions. Moreover, if the target is God, the highest fruit of Nivrutti can be also attained because everybody trying for Nivrutti has equal fair chance to reach the climax. You are having this fortunate chance in this line of making God as the target. The target of concentration is Lord (Eeshwara) in Yoga sutras of Patanjali and hence it is called as Yoga related to God (Seshwara Saankhya). Concentration on worldly objects other than God is Yoga without God (Nireeshwara Saankhya) as proposed by an atheist called Kapila, who is different from sage Kapila.]
[Some people scold God Datta for being responsible to the weakening or total breakage of worldly bonds. The general scolding is that Datta is responsible for destruction of family bonds (Dattam Chhinnam). Using this wrong slogan, they discourage devotees from worship of Datta and even prevent them to go to the temple of Datta! This is the unimaginable climax of unimaginable ignorance! Datta means the first energetic form (or formless energy) through which the original absolute unimaginable God is given to the world. In fact, even the materialistic boons are given by Datta in very fast way. Datta grants the desires of devotees asked by them as per their stage in the spiritual path. Datta grants not only materialistic desires, but also miraculous powers to any extent as seen in the case of Kaartaveeryarjuna. It is certainly true that the devotion to Datta will naturally make the worldly bonds to become weak, which is the essential step to avoid sins and the related miseries. If you don’t want to avoid misery by doing sins continuously, who is bothered to reduce your attraction to worldly bonds? If you like to avoid misery, you must avoid sins. If you like to avoid sins, you must reduce the attraction of worldly bonds. If you like to reduce the attraction of worldly bonds, you must increase your attraction for Datta. If you want to increase the attraction of worldly bonds by asking more and more materialistic boons, Datta is ready to grant such boons multiplied to million times than desired by you in a fraction of second. Hence, everything depends on your stage and its consequential desire to be placed before Datta. As per your desire, He is acting. You want to strengthen your worldly bonds, in which case misery is inevitable. You want to strengthen your worldly bonds on one side and want to avoid the misery on the other side! You want to stand in the fire and avoid its burning! Hence, your blame to Datta is naturally diverted to yourself only.]
[You need not worry about the possibility of total destruction of your worldly bonds, which is the gold medal. It will happen only in the climax of Nivrutti, which is possible only for one in millions and in some birth after millions of births as said in the Gita (Kashchitmaam…, Bahunaam janmanaam…). You are making this as your ultimate goal only with a view that you can walk one or two miles certainly if your goal is a hundred mile walk! You are unnecessarily overestimating in the beginning itself as if your issue is going to walk hundred miles in a single stretch! The highest goal is set so that the lowest goal can be certainly reached. If you keep total destruction of worldly bonds as the ultimate goal, at least, a little weakening of worldly bonds can be achieved, which is sufficient to prevent you from doing worldly sins and thereby the worldly misery can be avoided. As soon as you admitted your issue in the institution, you are imagining as if your issue has attained gold medal in the class! Of course, trying for gold medal will certainly bring at least a pass.]
[The cause of subsequent consequence is not denied, but, the cause being the highest eternal fruit for which you yourself started trying, God Datta can’t be blamed at all. Actually, the total destruction of worldly bonds is not the aim at all, which is also not a pre-requisite to attain the highest fruit. It is only a natural consequence with the help of which, we can measure the distance travelled by you towards the fruit. If you don’t know the value of that highest fruit, you will worry about the natural consequence. If you don’t know the taste of the Divine nectar, you will certainly blame the person neglecting coffee after tasting the Divine nectar! Negligence to coffee gradually leads even to hatred to coffee as the stage is advanced. If you tasted Divine nectar, you will neglect coffee. If you start drinking Divine nectar continuously, in course of time, you will hate coffee. Negligence to coffee is sufficient to control your worldly sins. Hatred to coffee is the climax of Nivrutti. You must understand that such hatred is a natural consequence of the climax, which is attained without putting any effort. It only gives the end of distance travelled by you in reaching the climax. In this way, you must not misunderstand the word ‘hatred’ used by Jesus in telling that one cannot be His true disciple unless that one hates the family bonds.]
[The hatred shown to worldly bonds does not indicate the absolute hatred existing in these worldly bonds. This can be understood from the case of a specific worldly attraction resulting in the hatred to all other worldly bonds. A specific worldly attraction like extreme fascination to a prostitute develops the hatred to life partner, issues, money, health of the body, prestige in the society etc. The hatred in all these worldly bonds is not absolute, which means that the reason for the hatred is not due to any defect inherently existing in these worldly bonds. The reason for this hatred is relative, which means that this hatred is completely due to the unlimited excessive fascination to the prostitute. Hence, the climax of detachment from worldly bonds of a devotee indicates the climax of the devotion to God in a relative way. Such extent of hatred was shown by Prahlada towards his father, who opposed his God Vishnu. Even though his father was killed by God Vishnu, Prahlada did not feel sorry at all. His hatred is not absolute in the sense that he did not have any personal hatred to his father, which is only a natural consequence of his devotion to his God Vishnu.]
[Every human being is worshipping through both theoretical and practical devotion in the stage of total surrender to God only whenever a misery along with tension attacks it. The aim of this misery is only to remind you about its corresponding sin done by you, which is called as realization. Realization is very easy since you can detect the nature of sin from the nature of misery. The misery continues to make you to repent seriously so that you will not practically repeat that sin in future. Without understanding this background of the punishment for a sin constituted by God, you are forcing God through worships to remove the misery without your realization, repentance and practical non-repetition of the sin in future. In such worships, you flatter Him through prayers and even you bribe Him with practical sacrifice of work and fruit of work. You are thinking that God can be flattered like a foolish king or God can be dealt with practical sacrifice like bribe like a businessman involved in business dealing with practical exchange. In this business deal, some clever devotees promise that they will do practical service after getting the practical boon from God! This shows the lack of faith in the ethics of business on the side of God! The most clever God postpones your punishments to future with accumulated interest and you are satisfied that God is fooled by flattery or satisfied with the practical exchange deal of business. You are thinking that the Omnipotent God has cancelled all the punishments. Actually, you are fooled since you have to enjoy greater punishments in the future if you don’t realize, do not repent and repeat the sins.]
[Even this temporary relief (postponing punishments with increased interest) given to you by God is not acknowledged by you in your prayers mentioning the help done to you several times in the past, which is the ungratefulness mentioned as the highest sin among the five horrible sins. Your prayers are always regarding your present misery to be removed. You never pray God with gratitude for the past thousand favours done to you. Getting human birth itself by not opening your file is the biggest favour done to you by God. After this, several times, you prayed and your prayers were answered. Never and not a single prayer was done by you based on the gratitude for the past favours. This is the basic sin done by the human being, which is the actual reason for the delay in answering its present prayer!]
[Non-violence means not causing any suffering to good and innocent living beings and its climax is killing. This does not mean that you should never express anger to anybody in any context. If your child is undisciplined, it is your duty to express anger to correct it. When Rama was described, He was told as a person who shows anger and even punishes others whenever the context requires so (Sthaanakrodhah prahartaacha – Ramayanam). Even the punishment of death is justified if there is no trace of hope of reformation to avoid a second crime of killing. Of course, preventing him to enter this society in his lifelong period by lifelong imprisonment and subjecting him to the spiritual knowledge and devotion continuously is a real alternative better punishment. The suffering in the death punishment also brings some suppression of sin, which is the criminal attitude. Killing innocent living beings for food or some other improper reason, is the highest sin.]
[After Dharma, Artha (wealth) is given second place of importance and the third place of importance is given to Kama (sex). All the issues related to these three categories constitute the Pravrutti. The second important wealth or money is the most important issue being the basis for all worldly attractions (Dhanamulamidam jagat). If money is absent, not only all friends and relatives leave him and even own family members will leave such unfortunate person. Not only this, even the life of this body leaves him in the absence of supply of food through money. Hence, the Veda caught this original knot and said that one can please God through sacrifice of money only (Dhanenatyaagena ekena…). The Gita polished this concept by saying that sacrifice of hard earned money (Karmaphalatyaaga) will speak about the true love. Even the sacrifice of work comes under this because work is energy and condensed energy is matter or fruit of work. Saints are exclusively for the sacrifice of work. The magnitude of the sacrificed fruit is not important, but, its percentage in the total wealth possessed by you is important. By this, a rupee donated by a beggar is far greater than a lakh donated by a millionaire. A careful analysis of this category is very essential due to its unparallel importance. Not only in Pravrutti, but also in Nivrutti this category stands as very precious item and hence the sacrifice of it becomes the most important of all sacrifices.]
[The most important aspects of the sacrifice of this most important category are: 1) Deservingness of receiver is the highest point, which alone gives good fruits and not place and time of sacrifice. 2) If the receiver is undeserving, the charity is not mere wastage, but, a tremendous sin. 3) The deservingness shall not be seen in the case of a real beggar starving for food since preservation of life is the most basic point. 4) In the case of a beggar, sacrifice of material and its enjoyment in your presence is essential since money donated will spoil the beggar due to vices (enjoyment of material in your presence is mentioned because the material may be sold for money leading to spending for vices). 5) The sacrifice to a real spiritual preacher is justified and the same sacrifice to a blind tape recorder-priest is unjust. 6) The sacrifice to a true preacher shall be in the form of money by which he can meet any required need without yielding to vices.]
[From the side of preachers in receiving the offering (Gurudakshina) there are certain important aspects, which are: 1) He should never aspire for any fruit for the service to God done by him (actually, there is no personal work for God except the welfare of humanity). 2) Whatever is offered shall be felt as the reward from God and shall be accepted. 3) Nothing more than offered by God through devotee shall be aspired in mind. If the donor is asking for the details of offering, the preacher should say that the offering shall be as per his capability and impression on him, whichever is lesser. 4) Even if nothing is offered, the preacher shall feel it as the test of God and shall finish the Divine work to leave with full contentment. In fact, the preacher shall feel that he has done the service of God and not the service of the human devotee. If he passes this test, God will reward him million times more! 5) The present tape recorder-priest, who is performing the ritual with blind recitation, shall be converted into a real preacher, who promotes true spiritual knowledge and devotion to God through ritual.]
[The case of the true spiritual preacher or Satguru is quite different since He is the human incarnation of God. He is never a receiver because He is always the root donor to all the human beggars. Whatever you possess today is only the fruit of His grace. If He begs from you, you should never feel that you are the donor and He is the receiver. He is begging you only to test your practical love to Him. We shall understand Shirdi Sai Baba asking for dakshina and begging for food in this way. It is like the begging of a grandfather for a biscuit after presenting a packet of biscuits to his grandson. In doing sacrifice of money in Pravrutti, you shall do it with the discrimination between deserving and undeserving receivers (Samvidaadeyam – Veda). In Nivrutti, when you sacrifice to God, you shall do it with fear and shyness (Bhiyaadeyam, Hriyaadeyam – Veda). Some clever people interpret that since God doesn’t require anything, sacrifice to God is meaningless. But, the sacrifice to God is not based on His requirement, but, is based on the need of testing your practical sacrifice to God. The above statement of such clever people is only to escape from the practical sacrifice!]
[The property shall be divided among the issues equally irrespective of gender by every follower of Pravrutti. The word ‘Putra’ referred in the Veda means both son and daughter as per grammar in Sanskrit (Manuh putrebhyo daayamadaat – Veda). This is the general rule or saamanya dharma. The special rule or vishesha dharma, modified as per the required context is to distribute the property among issues considering the capability and incapability of earning of every issue. This is the modified rule as per the context. This is modification of general rule in a special context. However, in view of the change of Dharma from time to time, in this Kali age, the parents shall divide the property after retaining the required extent of property for their separate maintenance. This special rule is needed in Kali age due to unpredictable psychology of any human being. This shows that the general rule is modified based on change of context and change of time.]
[The third important category is kama (sex), which should be always confined to the life partner only. The main aim of marriage is to get children and extend the race of humanity, which is also a divine program since the extended human race serves the purpose of entertainment of God. Of course, such entertainment is not sadism, which has no justified basis of rationalism. Hence, the Veda says that a human being shall not break the thread of the program of extension of humanity through marriage (prajaatantum maa vyavatchhetsih… Veda). There is another statement in the Veda, which says that the issues are useless since they can’t be useful in uplifting the soul (kim prajayaa karishyaamah yeshaam naayamaatmaa… Veda). Both these look like contradicting each other. But, there is no contradiction because the first statement is with respect to the majority of humanity existing in the stage of pravrutti and the second statement is with reference to extreme minority existing in nivrutti. In Kruta Age, sages were able to control the sex and hence their marriages were only aimed for generating issues only, after which sex was totally controlled even with legal wife. In this kali age, the sex is beyond control even after generation of issues and hence the sex can be continued even after issues, but illegal sex is prohibited. The continuation of sex is not a sin because sex is also a biological need of the body like hunger, thirst etc.]
[Killing living beings for food is the highest sin based on:- 1) The first synthesized proteins in plants are good for health than the broken and re-synthesized proteins in living creatures as per the opinion of medical experts and hence vegetarian food is better than non-vegetarian food. 2) The non-vegetarian food is not different from vegetarian food as far as the ingredients are concerned and the sin arises only due to killing the living being or getting killed it. 3) In the plants of Botanical kingdom, there is no evolution of awareness due to absence of nervous system, with the help of which the awareness exists. The plant cells are totally different in not having nervous system. Due to absence of awareness, there is no suffering in plants. In living beings of Zoological kingdom, there is suffering due to existence of awareness due to existing nervous system. Respiration is common to both plants and animals, but the inert respiration system by which oxygen is taken and carbon dioxide is expelled does not mean the non-inert nervous system. 4) Killing animal by giving anaesthesia cannot avoid sin, since you are snatching away the right of the animal to live and enjoy on this earth. You will realise this if a demon offers you anaesthesia to kill you for his food. 5) Since you have taken away the opportunity of the animal to live and enjoy, God becomes furious with you because such opportunity is given to it by God only. 6) You need not worry that if all eat vegetarian food only, the plant kingdom becomes insufficient. Your thinking indicates your limited potency. For the omnipotent God, this cannot be a problem.]
[The weakening or disappearance of worldly bonds is a natural consequence and is not to be taken in sinful cruel sense. After pravrutti only, nivrutti comes into picture just like after weakening of the body in old age, death comes. In the Vishnu Puranam, God Vishnu said that He will steal the money of the devotee whom He likes to bless and this statement does not mean the stealing of money by a thief, which is a sin. God Vishnu referred this to Gopikas from whom He stole the butter or their wealth. The stealing of butter was done by God so that the elders will not scold realised Gopikas for giving butter to God. After stealing, unrealised Gopikas, who were ignorant of God, became angry and complained to the mother of Krishna. The worldly bonds are neither weakened nor eliminated in the sense of sin and cruelty. When you stop drinking coffee after tasting divine nectar, one may say that the divine nectar has stolen your coffee. This statement should not be taken in the direct sinful sense. It only means indirectly that the attraction to the divine nectar is so high that you dropped the coffee spontaneously. As per the context, you should take the direct (mukhya) or indirect (gauna) sense of a statement.]
[Pravrutti means involvement in worldly bonds with the attraction reduced to such extent by which worldly sins can be avoided. This much also is not the practically possible fruit of human efforts, which avoids the miseries and tensions here in the life and also severe punishments in the hell after death. This much reduction of worldly bonds is also possible only due to the attraction of bond with God. Even reduction of the attraction of worldly bond is not possible for any human effort, which is possible as the natural consequence of the attraction in the bond with God. Such reduction in the force of attraction of worldly bonds results in the loss of misery that attacks due to sins. This is the loss of loss (misery) and shall be appreciated as another form of profit. If the reduction of attraction to worldly bonds is a little more leading the soul to do good deeds, it gives rewards of happiness here as well as in the heaven afterwards. This word ‘Pravrutti’ is based on the involvement of worldly bonds, which is also not possible for the human effort, but is possible for the partial devotion to God resulting in partial reduction of attraction to worldly bonds that controls sins. Several souls succeeded in this Pravrutti by putting efforts to increase attraction to God and thus human effort is indirectly helpful. Loss of loss is avoiding hell here and there and benefit of profit is the attainment of heaven here and there. Little reduction of worldly bonds helps in avoiding the hell and little more reduction of worldly bonds helps to attain heaven here as well as there. These two steps are sufficient for pravrutti. The worldly bonds are body, life partner, issues and money.]
[Nivrutti means total detachment from these worldly bonds in which the attraction to these bonds disappears completely. This is not practically possible at all and only very few souls succeeded in Nivrutti, who can be counted on fingers. Since this is practically impossible to almost all, you may argue that this nivrutti must be dropped out completely. It should not be dropped out because even if you can’t achieve Nivrutti in practice, you can achieve pravrutti very easily if you keep Nivrutti as ultimate goal. If you try for 100/100 marks, you will at least get 40/100 marks and pass. If you try for 40/100, you will get 10/100 and fail. Hence, Nivrutti is very useful to keep it as your ultimate goal. If every student in the class tries to get gold medal, at least, every student will get first class pass easily. Moreover, you can’t say that Nivrutti is totally impossible for all souls since a very few have achieved it just like one in the class achieves the gold medal. Of course, every soul is eligible to try to achieve Nivrutti like every student is eligible to try to achieve gold medal. Who knows? You may be that successful student to get the gold medal!]
[Nivrutti doesn’t mean negative destruction of bonds to be tried as a pre-requisite to attain Nivrutti-goal. The detachment from worldly bonds is not to be attained by forcible effort (in fact, it can’t be achieved so), but, it is a natural consequence of attraction to God. Coffee is dropped out naturally by tasting divine nectar. Without tasting divine nectar, coffee can’t be dropped out and even if dropped out by forcible effort, divine nectar is not attained. The measurement of exposed part of the scale above the water indicates indirectly the hidden part of the scale in water as the depth of water to be known by indirect calculation. Hidden attraction to one item can’t be measured by absolute scale directly, which can be measured by the relative indirect scale of detachment from all the other items. Hence, this is not absolutely negative scale, which is relatively a positive scale.]
[If you keep the goal of Pravrutti itself as your ultimate target, you will certainly fail in Pravrutti because such goal has no attraction-force of God or highest goal. If you avoid God totally like an atheist, neither fear for hell nor attraction to God exists resulting in total failure in Pravrutti since reduction in the attraction of worldly bonds is impossible without the powerful attraction to God, which can be seen only in Nivrutti. In Pravrutti, such powerful attraction to God can’t exist. Attraction to God is essential for both partial reduction of bonds and their total elimination also. Without attraction to something, no other attraction will be even weakened, not to speak of its elimination!]
[Love to God as protector of justice along with fear for the hell created by God (for punishing fruit of injustice) is always a capable measure of controlling a very large lot of souls in doing sin. If God is removed, both these disappear and fear for punishments on the earth alone remains, which can be easily escaped using several tricks. Thus, atheism leads the society to total sin and finally to its total destruction. Due to atheism, God does not exist and hence both devotion to God and fear for hell created by God disappear resulting in total chaos.]
[If the soul is dedicated to Nivrutti only, it will certainly succeed in Pravrutti, which is an intermediate station only in the journey of Nivrutti. Hence, you need not worry to speak about Pravrutti of a Nivrutti-devotee. You need not worry about earning of Rs.10/- in the case of a person, who has earned Rs.100/-. Pravrutti is unsaid intermediate part of Nivrutti. Partial detachment from worldly bonds resulting in the control of sins is an intermediate step in the path of Nivrutti. The ultimate fruit of Nivrutti is said to be greatest (Nivruttistsu mahaaphalaa) and the greater Pravrutti is a part of Nivrutti only existing as an intermediate station in the path of Nivrutti, which is naturally crossed by a Nivrutti-devotee.]
[The difference between the devotee in Pravrutti and devotee in Nivrutti is like the difference between an employee and close family member of the owner of an industry established by him. Both employee and family member are having common faith in the owner. In the case of employee, lot of respect exists along with little normal love. In the case of family member, lot of love exists with little or even no respect. The owner also has similar attitude to both these persons. The employee is promoted for merits and punished for defects impartially. The employee is totally responsible for his both benefits and losses. The family member is beyond this and is always protected by the owner and if necessary, the owner pays penalty from his pocket for the unintentional mistake of the family member. The employee may sometimes harm the administration by doing some corruption due to attraction to own family and receive punishment. But, the family member will never do corruption because he is the member of family of the owner only and has no separate family. Employee is like the child of monkey catching the stomach of its mother and is safe depending on own effort. The family member is like the child of cat caught by the mouth of the mother and is safe depending on the effort of mother-cat only. Like this, you can differentiate a devotee confined to Pravrutti only and a devotee confined to Nivrutti only.]
[The ultimate seventh world or abode of God called as Brahmaloka is in the top most position in the external space. The journey towards that is Nivrutti. In its path comes the heaven called as Suvarloka as intermediate third world. Pravrutti ends in the third world. The hell is the third sub-world of the first world called as Bhuloka and the hell is not touched at all in this journey of successful devotee in Pravrutti (Martyaloka, Pretaloka, Narakaloka or hell and Pitruloka are the four sub-worlds in the first world). In the first sub-world (Martyaloka), souls are given full freedom in their actions. In the second sub-world (Pretaloka), the departed souls in energetic bodies are enquired after death for 10 days. In the third sub-world (Narakaloka) the failures in Pravrutti, got discharged from second sub-world will be punished. In the fourth sub-world (Pitruloka), neutral souls not doing good deeds and sins exist without both rewards and punishments. In the second world called as Bhuvarloka, souls working for the materialistic welfare of humanity exist as shining stars along with their nine planets working as executives in the general administration of world. In the third world or heaven, souls doing charity for the welfare of humanity with faith in angels are rewarded with temporary happiness of heaven. In the fourth world, Maharloka, the scholars of knowledge of God exist. In the fifth world, Janaloka, devotees of God exist. In the sixth world, Tapoloka, the servants of God exist. These three worlds may alter, sometimes, depending on the value of the stage of devotee in knowledge, devotion and practical sacrifice. In the seventh world, Brahmaloka or Satyaloka, the souls selected by God for human incarnation exist along with the energetic incarnation of God. The eighth world called as Goloka is the abode of Gopikas, who control even God, being superior to human incarnations also. The first three worlds constitute Pravrutti. The path from fourth up to eighth world is Nivrutti. If Nivrutti is fixed as the goal by a soul in the first sub-world, this path is from first to eighth world, in which Pravrutti is the initial part of Nivrutti not said by the specific name as Pravrutti.]
[All the above said eight worlds exist externally in the space for the sake of all the departed souls existing in the energetic bodies and are not seen by the human beings existing in the first sub-world. All these eight worlds exist in the first sub-world also situated in the body of the devoted soul simultaneously. Hence, these worlds are the mental planes of the soul here within its body. If the soul attains a specific mental plane here in its life, after death, it reaches the corresponding world also in the external space. The mental plane shall not be mere theoretical plane, but, ripened with devotion shall be a plane of corresponding practical sacrifice also. Each of the three Mahar, Jana and Tapo lokas consists all the three spiritual stages of knowledge, devotion and practical sacrifice. Hence, there is no fixed sequence in these three sub-worlds. The soul in the first sub-world (Martya Loka) attains these mental planes with the help of the materialised human incarnation of God here. The same soul after leaving this gross body, existing in the energetic body is helped by the energetic incarnation of the same God spontaneously as per its spiritual effort done here in its life period.]
[The lower seven worlds called as Atala, Vitala, Sutala, Talaatala, Mahaatala, Rasaatala and Paataala worlds contain only rajas and tamas. These lower seven worlds contain serpents indicating rajas and demons indicating tamas. The middle Bhuloka contains all the three qualities (sattvam, rajas and tamas). As we ascend from the first sub-world, the rajas and tamas decrease with the increase of sattvam up to the third world where pravrutti ends. From the fourth world, the importance of these three qualities decreases with simultaneous increase of devotion to God. Goloka indicates the climax of devotion to God.]
[In any issue of pravrutti, the total truth of the justice is decided by the following two points:- 1) Keeping yourself in the place of the other side and 2) Sharp logical analysis without prejudice to selfishness. If the total truth is found out, such total truth will generate emotional force resulting in practical implementation of spiritual knowledge spontaneously without the need of any human effort. Both these points are the two eyes in finding out the total truth of justice]
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