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He is freed from every attachment, and from every tie of affection. He merges the existence of his own soul into the Supreme Soul. Standing like a stake of wood, and abstaining from all food he does only such acts as point to Emancipation. Or, he may wander about, devoted to Yoga. Even these are the eternal duties of a follower of the Religion of Nivritti. He lives aloof from his species.
It is for this, O blessed one, that the eternal Deity, with the lotus in his navel, became the acceptor of the first share offered in sacrifices and hence it is that He came to be called as the eternal upholder of all Sacrifices. He himself adopted the religion of Nivritti, the end after which those creatures strive that are desirous of indestructible fruits.
One having knowledge for one's eye can say this much with the aid of reason and analogy. That which is manifest should be known as liable to death. The Rishi Narayana has described the religion of Pravritti. Upon that rests the whole universe with its mobile and immobile creatures. The religion of Nivritti again leads to the unmanifest and eternal Brahma. Pravritti implies rebirth or return.
With another he should seek to gratify his cravings for pleasure. The third portion he should lay out for increasing. The Religion of Nivritti is different. I shall tell thee the conduct that constitutes it. Listen to me in detail, O goddess. One of the duties inculcated by that religion is compassion towards all creatures.
I have heard also of the birth of the Supreme Deity in the house of Dharma, in the form of Nara and Narayana. I have heard from thee about those deities and Rishis that were ordained for the religion of Pravritti and of those that were ordained for the religion of Nivritti. Thou hast also, O regenerate one, discoursed to us on other topics.
Nilakantha explains that anayasakritani karma implies the religion of Nivritti, for the religion of Pravritti consists of acts that require ayasa or exertion for their accomplishment. The religion of Nivritti or abstention from acts is said hereto be true and superior, and productive of real fruit, in the form, that is, of Emancipation.
One cannot, by that path, reach the spot whence there is no return. Different creatures have been created with different ends. Some are intended for the path of Pravritti and some for that of Nivritti. According to the path that a creature follows is the reward that he enjoys. This Brahman is the master of all the worlds. Endued with puissance it is he that creates the universe.
"'Bhishma said, "One that is engaged in the practice of the religion of nivritti, that eats abstemiously, and that has his senses under complete control, can attain to Brahma which is immutable and which is above primordial nature. In this connection is cited the old narrative, O Bharata, of the discourse between Jaigishavya and Asita.
They are possessed also of deep knowledge of the Sankhya philosophy. They are preceptors of the scriptures on duty and it is they that introduce the duties of the religion of Nivritti and cause them to flow in the worlds. Transcending Prakriti is he called Kshetrajna. That Kshetrajna is myself. The path of those that are wedded to Karma emerging out of Ahankara is fraught with return.
Sreedhara explains it differently. Prabritti I render "inclination" and Nivritti as "disinclination." The inclination is, as all the commentators explain, towards righteous actions, and the disinclination, consequently, is about all unrighteous actions. K. T. Telang renders these words as "action" and "inaction". Mr.
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