... four divisions of society by recourse to righteousness." (21) "The knowers of what is right definitely declare the life of a householder to be the noblest and best of (all) the four stages Page 139 of .life (inasmuch as it is depended upon by all others); how (then) do you seek to abandon it, 0 knower of (the principles of) righteousness? (22) I am decidedly junior to you in point of ...
... have to learn. Forget the outer person, your own person or another's person, find the self that is in you and everybody else. That is the basis of the spiritual life." I told you there were four stages of life for an individual in the ancient Indian society. You complete one stage and then proceed to the next, and then to the next and so on. But they also say that you need not go through the stages ...
... But everything depends on by what power, in consonance with what ideal, on what lines and in what manner we do it. The atyasrami sannyasis (those who have surpassed the four ashrams or the four prescribed stages of life) obey no social law, they are outside the pale of law: But they have acquired that right, for they follow a higher law, a spiritual discipline. That is why we believe that... who have adopted his sadhana, or who desire his light and blessings on the path of life, their course is clear. But then on this very account their responsibility too is twice as much. While remaining in the midst of asuric surroundings, they have to show, in their thoughts, impulses, actions, in their mind, life and body, that here too one can tread the path of light, can survive in the struggle... and determination, courage and spirit, and go through our day to day life, showing at every step that success, fulfilment and prosperity are not the exclusive gifts of the Asura; the Divine also has that power. What is more, the scope, extent and variety of that power is even wider and higher. We will not suffer the field of life and its richnesses to pass into the asuric hold. 'Give the devil his ...
... in the Aryanakas is the esoteric meaning of sacrifices, their rituals as also their inner meaning of the conduct related to the system of the four varnas or four types of human beings constituting the society and four ashramas or four stages of human life. The most important Aryanaka is the Aitareya Aryanaka of the Rigveda. As a matter of fact each Veda has and each recension of Veda has an Aryanaka... of Civilization, New York, 1926. 2 Homer, Iliad, translation by W. C. Bryant, Boston, I898' Homer, Odyssey, text and translation by A. T. Murray, Loeb Library. 3 Murray, G., Five stages of Greek Religion, Oxford, I930. 4 Harrison, G. E., Prolegomena to the Study of Greek Religion, Cambridge, 1922. 5 Vide., Bertrand Russell, History of Western Philosophy, Rutledge, London... but we have equivalent term, namely, Para Prakriti. In later developments, Aditi has also come to be known as Shakti, Mahashakti, Parashakti and as Parameshwari. In Sri Aurobindo's book. The Mother, four aspects of Aditi have been described, namely, those of Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati. 8 The word intuition is often used in religions and philosophical literature so as to ...
... development of these four types cannot be identical. Each type has its own rhythms of development which should be perfected and transcended. At the highest H level, one can integrate the qualities of all the four types; ' this integration would result in the perfection of integral personality. Four Stages of Human Life: Dharma also recognises that there are four main stages of development... feature of the human being At every stage of development, the human being ultimately aspires to cross the limitations of that stage and to climb upwards to the next higher stage of development. Four Aims of Human Effort: Normally, a human being has a composite personality expressing physical life (annamaya), vital life (prānamaya) and mental life (manomaya). How to harmonise rhythms... through which every human being normally passes; stage of childhood and studentship; stage of adulthood and life of responsibility )f family life; stage of widening and heightening which require deeper reflection and selfless action beyond the confines of one's own family life; and the last stage is that of real maturity, renunciation, self-mastery and widest interest, to serve the entire humanity ...
... itself is an Upanishad. These four divisions of the Veda are said to correspond to the four stages of human life. In the first stage, the foremost duty of a Brahmachari (a student practising celibacy) is to recite the mantras of the Samhitas which contain the quintessence Page 91 of the ideal of life. In the next stage, on entering upon household life one has to practise ceremonies... rites and thus the stress is laid on the Brahmanas. In the third stage of life, when one renounces the household life and retires into the forest one has to practise all those sacrificial rites and ceremonies symbolically as a part of one's spiritual discipline following the teachings of the Aranyakas. In the fourth and final stage, one gives up all one's earlier practices and in conformity with the... speech, that too is life of the life-breath, sight behind the sight."¹ The faculty of knowledge of the Rishis was based on this ¹ Translated by Sri Aurobindo. Page 84 s ubtle realisation. And this subtle realisation has its different levels, classifications and variations which the Vedic seers have termed Ila, Saraswati, Sarama and Dakshina. These four names have been ...
... organization of Indian life was the complex and subtle arrangement of human life through four orders of communal life and four stages of individual life. The human life was conceived as a process of gradual growth, and provisions came to be made in each stage of growth so as to stabilize that stage and to lead it gradually to the next higher stage. Thus, four major stages came to be recognized... of ordinary life for the exclusive pursuit of spiritual life), were conceived as psychological stages of a large and flexible framework for the growth of the individual. And the general conditions of social life were so organized as to provide to each individual the necessary help needed by him at a given stage of his growth. This was further facilitated by the recognition of four types of te... asked to grow out of passions and impulses and his selfish and egoistic interests to reach the life of ideal law of Dharma. But even Dharma is not, according to Indian culture, the highest stage or motive of human life. For Dharma itself is not something fixed or rigid. And even if the initial stages of the pursuit of Dharma are guided by some fixed and acceptable code of conduct and action ...
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