Search e-Library




Filtered by: Show All

Vrikas : ‘the tearers’/ ‘wolves’ in Veda; occult enemies of human progress.

9 result/s found for Vrikas

... remanifested. The Atris & Vrikas are no longer powerful, but the Coverers, Vritras, still retain their strength. In the less subjective parts of the vijnana, the Atris seem to persist, but they swallow without digesting & the siddhi eventually comes out again with a slight appearance of re-growth rather than of reconstruction. In the physical siddhi & the kriti the Vrikas seem yet to have power. ... fulfilled gradually in two months & now approaching perfection. (2) Mar 29. Destruction of the tapasic rajas impulses disturbing the system—Fulfilled. (3) do.    Rejection of control by the Vrikas—Fulfilled in the pure subjectivity. (4) Union of Tapas & mental Ananda & growth into pure Page 475 Ananda—(Mar 30).    First part fulfilled, is being perfected; the second is being prepared ...

Sri Aurobindo   >   Books   >   CWSA   >   Record of Yoga
[exact]

... fullness)—and by the efficacy of that protection he enjoys all this fullness & completeness unhurt. No part of it is maimed by the enemies of man, whose activities do him hurt, the Vritras, Atris, Vrikas, the Coverer on the heights, the devourer in the night, the tearer on the path.We may note in passing how important [it] is to render every Vedic word by its exact value; rish & dwish both mean enemy; ...

[exact]

... opposites. It is not yet certain that this progress will become a fixed and uninterrupted tendency or produce results which will not be broken & need to be reconstituted. The Page 289 Atris & Vrikas are still strong in the sadhana, even stronger than the Vritras & no siddhi is safe from them although all tend to recover themselves once the evil period is passed. The siddhi reconstituted itself ...

Sri Aurobindo   >   Books   >   CWSA   >   Record of Yoga
[exact]

... that particular sound for the idea except the immemorial custom of the language; and we cannot use it for any other sense or purpose except by an artificial device of style. But for the Vedic Rishi "vrika" meant the tearer and therefore, among other applications of the sense, a wolf; "dhenu" meant the fosterer, nourisher, and therefore a cow. But the original and general sense predominates, the derived ...

... enemies" It is used as an adjective of Indra in the hymns. ' Gotama ' means " One, most full of light". Dirghatamas, " One, who is, or was, long in darkness ". Vrita " One who covers "; Vrika " One who tears "; Vishwamitra "The friend of all " " Universal friend; " Panis " The trafficker "; Dhenu " One who nourishes. "³ Sacrifice-yajna-" , in the Veda is symbolic. Sacrifice ...

... firmly fixed and stamped, and our poets lament ("Another language!" exclaimed Rimbaud). But to the Rishi, the word was not yet the conventional symbol of an idea ; when, for instance, he used the word vrika , his meaning could be the tearer, the divider, the dualizer, and incidentally, a wolf ; the root go could mean a cow as well as a ray of light. Words could thus be used in their objective or their ...

... frequent. And, out of the tremors and quivers of sensation and the thrilled answers of emotion, words can now be vividly born for thought to arrange them. Sri Aurobindo has cited the Sanskrit word vrika , signifying "tearer", for the wolf, as an excellent example of subtly significant speech put by sensation and emotion at the disposal of thought. The English word "wolf" is also of the same kind, though ...

... fourth. There are touches, Page 1302 not breaches.. The actuality in the third is being extended. But the Vritra has not yet been abolished. In the first two it is not the Vritra, but the vrika—except in the attahasya, brihat faith & ishwarabhava. Today is for the third chatusthaya & especially for knowledge & power, knowledge most, power secondarily. Lipi accompanies them. Samadhi & rupa ...

Sri Aurobindo   >   Books   >   CWSA   >   Record of Yoga

... name Vrikadvaras - or else the Aryans may have coined it for him. And against the destructiveness of his tribe, they pitted a similar destructive power and one of their leaders took the name Dasyave Vrika. Nothing more need be seen in the situation. No reference to the Hyrca-nians is necessary. And actually in Parpola's own context such a reference can be avoided, as he himself is honest enough to admit... exposition of the source of the name "Śambara" is not the sole possibility. A footnote 213 tells us: "A rivalling etymology for Śambara In passing, we may observe a further facet to the Vrika-event in the Rigveda. The terms Parpola has quoted are not all that are there. We find in 1,42,2: "Drive, Pūsan, from our road the wolf, the wicked inauspicious wolf, / Who lies in wait to injure us ...