In Hindu religion, anavritti is a non-return of atman to a body. Anavritti is one of the four possible destinies of atman. Eternal cessation from pain or realization of bliss from which there would be no turning back is a goal and aim of Hindu way of life. This is the fourth and the ultimate purushartha (goal of life). There are two aspects to it, viz., cessation of pain and realization of bliss. Some philosophers like Naiyayikas and Samkhyas have laid emphasis on the former aspect while theists and Vedantins emphasize on the latter aspect. But the non-return to samsara is common to both, and this goal is referred to as anavritti (from where there is no return). Vaikuntha or Kailash or Goloka or Manidvipa, spoken of as ultimate place to be reached, too is referred to as anavritti.
According to Upanishads the journey of a human being can be
conceived in four ways – towards naraka, svarga, brahmaloka (kramamukti) and
sadyomukti.
The first is winning felicity in swarga by virtue of
ritualistic and other moral actions, while living on the earth. But this
felicity is only temporary reward. As soon as the merits earned by virtuous
acts are exhausted by enjoyment, the self undergoes avritti, return to the
mortal earth. Secondly, the self can be thrown into naraka for its sins. This
is also a temporary travail, because as soon as the sins are expiated the self
returns to the mortal world for a fresh cycle of life. Thirdly, man’s possible
destiny is winning the world of Hiranyagarbha (the creator) by worship and
meditation on God. There is anavritti to the mortal earth from this felicity.
At the dissolution of the created world, the self gains absolute release along
with Hiranyagarbha. This final release is through right knowledge obtained from
Hiranyagarbha himself as the teacher. This is also called kramamukti. The
fourth destiny is jivan mukti, total release through right knowledge on the
earth, even while living in the body. This is called sadyomukti (instantaneous
release). On this release, the self continues to live in the body. When the
body, too, eventually goes, the released self does not go or return to
existence anywhere, but is the Brahman, the Ultimate Reality.
But some theistic philosophers who do not subscribe to the
concept of jivanmukta on epistemological grounds, see the third stage itself as
moksha.
The texts that speak about this non-return of the atman or
mortal existence are Chandogya Upanishad IV-15.6; VIII-6.6; Brahadaranyaka
Upanishad IV-2.15; the Bhagavad Gita VIII-16, 26; and Brahmasutras IV-3.9, 11,
IV-4.22.