... almost entirely overcome. Rupadrishti & samadhi have made no advance. The cause of the difficulty & the opportunity of the attack has been the necessity of finally establishing the harmony of pravritti with nivritti, tapas & tejas with shanti & dasya. The habit of the Nature acquired by long practice in the sadhana has been to insist on shanti, udasinata, & passivity as the condition of progress. It is... have followed, but as they are experimental in their nature, they need not be recorded. Samadhi has been antardrishta jagrat with lipi and thought. There was proof of an increased bodily force and pravritti, but not yet of sufficient dharanasamarthyam (dhriti, sthairyam) of a single occupation. Yet it is alleged that [two of the] 7 essential requisites demanded before the literary work could be allowed ...
... is Ananda therefore that insists on largeness & constitutes the mahat or brihat. Ananda is the soul of Nature, its essentiality, creative power & peace. The harmony of creative power & peace, pravritti & nivritti, jana & shama, is the divine state which we feel—as Wordsworth felt it—when we go back to the brihat, the wide & infinite which, containing & contented with its works, says of it “Sukritam” ...
... mental tapas, bringing false stress and falsification of values. Although not a cause of grief and disappointment like desire, it is a cause of false hope and false doubt and also of undue pravritti and undue nivritti of mental action and as a result of temperamental and physical action. It is being driven out by the establishment of the transcendent idea-will of which the universal tendencies and movements... them into a mental effort, belief, hope in the instrumental Jiva. They have, where necessary, to be personalised but as part of the personality of the Ishwara creating in the Jiva ideal sraddha and pravritti. The day has been one chiefly of obstruction, only minor progress made. Fluency with incoherence in the newly progressing parts of the samadhi. Tejomaya rupa is frequent in swapna samadhi, but... The idealisation of the mind action seemed to break down for a time by the withdrawal of the vijnana which left the mechanical remnants of the old intellectual action to work by a sort of unwilling pravritti. There is now nothing that demands this action; when it works, it is by a sort of mechanical continuance of a dead habit. The vijnana is now resuming its work. Page 1073 Kamananda recovers ...
... s without desire; to the logical mind it seems inevitable that the more one penetrates into the supreme calm, the farther one must move Page 381 from all impulse to action,—that pravritti & nivritti, shama & karma are eternally opposed. Shankara, therefore, deciding all things by his triumphant & inexorable logic, insists that action is inconsistent with the state divine. In practice the... does not adhere to the soul, na karma lipyate nare. The fear of action is Maya; the impossibility of combining action with calm & renunciation is a false sanskara. Nivritti or calm is the eternal state & very nature of the soul, pravritti is in manifestation the eternal state and very nature of Prakriti. Their coexistence & harmony is not only possible, but it is the secret of the world obscured only... of limitation with its fruit of desire, internal struggle, disappointment, grief, pain,—this alone is our stumbling block. Abolish it, see God alone everywhere & all difficulty disappears. Nivritti & Pravritti, tyaga & bhoga move harmoniously to the perfect fulfilment of the divine purpose. Those important enunciations completed, the Sage proceeds to a minor, but not inessential effect of the knowledge ...
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