Pravritti Marga
Every question on the site tagged Pravritti Marga, each answered from a timestamped source rather than a summary written from memory.
The path for those with material desires still unfulfilled — wealth, position, victory over enemies — as opposed to renunciation.
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Why should the sacred-thread-wearing chant Panchakshari without Pranava?
Adding Pranava (Om) to Panchakshari — making it Shadakshari — is prescribed only for Nivritti Marga (renunciation, liberation); it is not for material, Pravritti Marga desires, and shouldn't be adopted without a Guru's specific instruction.
Why must fulfilment of desires come before detachment?
Shri tattva will be obtained, desires will be fulfilled, and then detachment will come within you — that yes, we must go upon the divine path, the speaker says. If desires are not being fulfilled at all, then from where shall we become detached? This too is true. So for the sake of the fulfilment of desires as well, sadhana will have to be done. There is that capacity in a mantra, that it can give everything — dharma, artha, kama, moksha; all four purusharthas will be obtained from it, but only if one does it.
It is the fear that a person may go onto the nivritti marga that makes the family pull him away from worship
That you may not go away onto the nivritti marga — it is this fear on account of which they are pulling you away from it, and then that becomes a separate subject. To do pujan and path while living our life and living the nitya karmas that there are is a very great subject; and they will put an obstacle in it.
Why does the mind of a sadhak keep wandering?
Sadhaks say the wish to do sadhana does not arise, that the mind wanders greatly and the restlessness will not end. How will it end, he asks. When you have enjoyed the bhogas, then nivritti from them comes about. When you eat food that pleases the mind, whole kachoris, rasmalai, rajbhog, and become fully satisfied, then if you are given more to eat you will not eat, or you will vomit.
Why should Shiva's Panchakshari mantra be paired with Parvati's Saptakshari mantra?
Because we are in the Pravritti path rather than the Nivritti path and carry desires — so alongside the male power we should also serve the female. Both mantras can be done by anyone; take them again from the Guru when Bhagavati's grace brings one. The Panchakshari alone is all-capable.
Young sadhaks asked which path they want say they want the sadhana marg, because they know they would fall
When discussion takes place among sadhaks, the speaker says — among the young and some who have reached middle years, some whose marriage is about to happen, on the phone or by other means — they ask what will happen. He asks them which path they want to go on, and they say they want to go on the sadhana marg, because one has to enter the grihastha in any case, and in the grihastha we are not in a position to be such great detached sanyasis holding so hard a brahmacharya vrat. We know we will fall. This is not a matter of writing and reading. There is not that much capacity, nor is there such powerful vairagya. So we do want to be vairagi, but through this ashram, after entering it, so that no matter of falling may occur through us.
What should be done if the wife does not stay with one on this path?
They ask, suppose the marriage happened and the dharmapatni who came did not stay with us — then what? The speaker says: if the wife came and afterwards it did not go well for you, then just become a vairagi like this and come into this very path. Come along, we will take a kamandal and both brothers will sit happily on the bank of Ganga ji — Har Har Mahadev, what is the difficulty? And if a good wife has come, bring her along too; she also Har Har Mahadev, she will do japa and you will do japa. If she turns out good, come; if she turns out bad, come alone. In every condition look at your own condition and how you are to get through.
Is vairagya born of suffering a real vairagya?
If you are understanding vairagya in this way — that your virakti is arising because of suffering — then it will not be a powerful virakti, the speaker says. This is a true thing, and there is a reason for it.
Why does vairagya born of suffering bring a person back to the grihastha?
The speaker gives the example. Suppose trouble came in married life, one grew mentally dejected, took one's own wife for the kamini, the mind turned away from the kamini, and one went off into the path of sadhana. When by that sadhana the tapobal increased — since the tapobal will increase and this chintan will remain in the mind — then by its effect this attraction too will be formed again. The vairagya within you will end and you will come into the grihastha again, without fail, whether with her or by some other arrangement. In one way or another, maya will bring you back here again. That is why this is a kshanik vairagya; do not be disturbed by it. Prabal vairagya is always through the attainment of jnana.
What happens to a renunciation adopted because of suffering when comfort returns?
So far as the subject arises in life that trouble has come into the body and life and so we are now becoming detached — the speaker says that when pleasure comes, you will become detached and then attached again. Understand this subject too.
Is it proper to ask the deity for material desires?
To ask for material desire is certainly absolutely proper, brother, the speaker says — it is not that one should not ask. Why should one not ask? One should absolutely ask; absolutely ask. Dharma, artha, kama — the third purushartha is kama itself. Only when desires are fulfilled will you go toward moksha. Certainly ask.
Small experiences give motivation, then better practice, then fulfilment, then virakti
These things happen, he says. In a yantra you are not seeing the swaroop of Bhagavati, but when you do their abhishek and archan they are pleased and certainly do grace. From these small experiences you will get motivation; when motivation comes you will then do it better; when you do it better, the fulfilment of your desires will take place; when the desires are fulfilled, only then will you become virakt; and when you become virakt, only then will your further progress happen.
The motion runs upward for moksha, and the Kaul-Shakta view takes the downward
Two kinds of motion have been held: upward and downward. When it goes upward, the path of our moksha is formed. In the Kaul, Shakta and the like, the downward too has been held to give moksha; bhoga has been shown above moksha. But when one is a householder and is walking on a path of sadhana of this kind, then for him it has been said that all these things happen only because of the chemicals being made inside the body, in our brain, the chemical changes taking place, the hormones being made.
How will dharma be protected in an age so full of sin?
You are there, the speaker answers Gaurav ji. We are all doing as much as is possible; we shall keep our intellect applied to dharma as far as we can. When there are sinners, then punyatmas like you also exist — you too are doing such good work; why are you forgetting yourself? If 155 people are listening, then among them at least five will be such that their mind becomes steady in dharma even for a few moments. It is exactly that which has to be increased.
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