Vietnam or Thailand ? Vote for the TOP Country of the Week !
This idea seems implied by Śankara's view that creation is similar to the sportive impulses of exuberant youth and the Bhagavad-gîtâ is familiar with pravritti and nirvritti, but the double character of the rhythm is emphasized most clearly in Śâkta treatises.
From that element in it which represented the principle of Rajas, sprang all mobile creatures endued with the principle of Pravritti or action. From the element of Tamas in it, sprang all immobile creatures. The principle of Sattwa, however, which dwelt in that seed, entered both kinds of existences. It is eternal and of it is unending Space.
It is for this purpose that I have created the Vedas and sacrifices and plants and herbs. Duly served with these by human beings on Earth, the deities will be gratified. Ye foremost of deities, till the end of this Kalpa, I have ordained your creation, making your constitution depend upon the consequence of the religion of Pravritti.
When Sattwa predominates and the proportion is reversed between Rajas and Tamas, the result is the colour called White. It is productive of great happiness. The White is the foremost colour. It is sinless in consequence of its being free from attachment and aversion. It is without grief, and free from the toil involved in Pravritti.
He is that Para Brahman of which we hear. Truth has Narayana for its refuge. Rita has Narayana for its soul. The religion of Nivritti, in which there is no return, has Narayana for its high abode. The other religion which has Pravritti for its basis, has equally Narayana for its soul. The foremost of all the attributes that belong to the element of Earth is scent. Scent has Narayana for its soul.
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.
They will be wedded to the religion of Pravritti, for they have been intended to devote themselves to the act of procreating offspring. This is the eternal path that I disclose of creatures engaged in acts and observances.
The soul, however, in the generality of cases, united with ebhih, by which is meant ayasa-kritam karma, that is, the acts done in pursuance of the religion of Pravritti, becomes embodied and, therefore, enjoys happiness or endures misery as the case may be.
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.
Why then has he made many of the deities the takers of shares in sacrifices which, of course, are all due to the disposition of Pravritti? Why has he again created some with a contrary disposition, for they follow the ordinances of the religion of abstention? Do thou, O Suta, dispel this doubt of ours. This doubt seems to be eternal and is connected with a great mystery.
Word Of The Day