Pravritti, Pravṛtti: 31 definitions
Introduction:
Pravritti means something in Buddhism, Pali, Hinduism, Sanskrit, Marathi, Hindi. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Pravṛtti can be transliterated into English as Pravrtti or Pravritti, using the IAST transliteration scheme (?).
Alternative spellings of this word include Pravratti.
In Hinduism
Natyashastra (theatrics and dramaturgy)
Pravṛtti (प्रवृत्ति) refers to “local usages”. According to the Nāṭyaśāstra verse 6.10, there are four ‘local usages’ defined:
- Āvanti,
- Dākṣinātyā,
- Oḍramāgadhī
- and Pāñcālī (Pañcālamadhyamā).
According to the Nāṭyaśāstra verse 13, “it is said that pravṛtti is so called because it gives us properly information regarding costumes, languages, and manners in different countries of the world. Vṛtti means ‘information’”.
Natyashastra (नाट्यशास्त्र, nāṭyaśāstra) refers to both the ancient Indian tradition (shastra) of performing arts, (natya—theatrics, drama, dance, music), as well as the name of a Sanskrit work dealing with these subjects. It also teaches the rules for composing Dramatic plays (nataka), construction and performance of Theater, and Poetic works (kavya).
Vyakarana (Sanskrit grammar)
Pravṛtti (प्रवृत्ति).—(l) application or presentation of a rule as opposed to निवृत्ति (nivṛtti); cf क्वचित्प्रवृत्तिः क्वचिदप्रवृत्तिः कचिद्विभाषा क्वचिद-न्येदेवः (kvacitpravṛttiḥ kvacidapravṛttiḥ kacidvibhāṣā kvacida-nyedevaḥ) (2) working; function; cf. नान्त-रेण साधन क्रियायाः प्रवृत्तिर्भवति (nānta-reṇa sādhana kriyāyāḥ pravṛttirbhavati) M. Bh. on P.II.3.7.
Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.
Nyaya (school of philosophy)
1) Pravṛtti (प्रवृत्ति, “activity”) refers to one of the twelve prameya (“objects of valid knowledge) according to the first chapter of Gautama’s Nyāyasūtra (2nd century CE). Prameya in turn represents the second of the sixteen padārthas (“categories”). Accordingly, “pravṛtti (activity) is vocal, mental and bodily action”.
2) Pravṛtti (प्रवृत्ति, “inclination”) and nivṛtti (disinclination) refers to two types of Prayatna (effort) according to Viśvanātha in his Bhāṣāpariccheda.—The cause of inclination is the desire to do (cikīrṣā) notion of feasibility through one’s effort (kṛtisādhya), knowledge of being productive of the desirable (iṣṭasādhanatvamati) and the perception of the material (upādānasya adhyakṣyam). Disinclination (pravṛtti) arises from aversion and the knowledge of producing something repugnant.
Nyaya (न्याय, nyaya) refers to a school of Hindu philosophy (astika), drawing its subject-matter from the Upanishads. The Nyaya philosophy is known for its theories on logic, methodology and epistemology, however, it is closely related with Vaisheshika in terms of metaphysics.
Purana and Itihasa (epic history)
Pravṛtti (प्रवृत्ति, “action”) or Pravṛttirūpa refers to “one who is in the form of pravṛtti”, representing an epithet of Goddess Durgā, according to the Śivapurāṇa 2.2.11. Accordingly as Brahmā said to Nārada:—“[...] O sage, seeing her [Durgā] who was Śiva’s Energy herself, directly in front of me, my lofty shoulders bent down with devotion and I eulogised her after due obeisance. [...] Obeisance, obeisence, to Thee, who art in the form of Pravṛtti (action) [viz., pravṛtti-rūpa] and Nivṛtti (abstinence) [viz., nivṛtti-rūpa]; who art in the form of creation and sustenance of the universe. Thou art the eternal Energy of the movable and the immovable beings capable of enchanting everyone”.
The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.
Ayurveda (science of life)
Pravṛtti (प्रवृत्ति):—Action which initiated by Karma (the result of past action) and is the root cause of all miseries.
Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.
Jyotisha (astronomy and astrology)
Prāvṛtti (प्रावृत्ति) refers to an “engagement”, according to the Bṛhatsaṃhitā (chapter 8), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “The years of Jupiter (bṛhaspati) take their names from the several Nakṣatras in which he reappears after his conjunction with the Sun; and these names are identical with the names of the lunar months. [...] In the Vaiśākha month of Jupiter, princes with their subjects will be virtuous, fearless and happy; men will engage in sacrificial rites [i.e., yajñakriyā-prāvṛtti] and there will also be growth of crops”.
Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.
Shaiva philosophy
Pravṛtti (प्रवृत्ति) refers to an “activity”, according to Utpaladeva’s Vivṛti on Īśvarapratyabhijñākārikā 1.5.6.—Accordingly, “[...] Even in a conceptual cognition, fire is determined [as being] external [to consciousness only insofar as] it is manifested. It is for this reason that an activity (pravṛtti) [can occur] with respect to [something determined as being] external, and that an activity [can occur] with respect to [something determined as being] fire. [...]”
Pravṛtti (प्रवृत्ति) refers to “setting in motion” (as opposed to Nivṛtti—cessation), according to Bhaṭṭa Rāmakaṇṭha’s 10th-century Tattvatrayanirṇayavivṛti—a commentary on the 7th-century Tattvatrayanirṇaya by Sadyojyoti which discusses philosophical aspects of Śiva including the theories of Puruṣas (souls), Māyā (primal matter) and Mala (the innate impurity afflicting souls).—Accordingly [while commeting on verse 3 of the root text]: “[...] Whoever is the controlling agent of the factors that govern a verbal action, whether in setting in motion (pravṛtti) or in cessation (nivṛtti), whether or not he happens to be engaged in action or not engaged, he is the factor governing a verbal action which we call the agent (kartṛ)”. [pravṛttau vā nivṛttau vā kārakāṇāṃ ya īśvaraḥ | apravṛttaḥ pravṛtto vā sa kartā nāma kārakaḥ || iti |].—[Note: The point of citing this verse must be to justify the impossibility of Māyā (primal matter) being an agent in the primary sense.]
Shaiva philosophy is a spritiual tradition within Hinduism that includes theories such as the relationship between the Atman (individual soul) and Siva, the nature of liberation (moksha), and the concepts of maya (illusion) and shakti (divine energy). Saiva philosophy teaches that union with Shiva can be achieved through knowledge, devotion, and spiritual practice. It encompasses major branches like Shaiva Siddhanta and Kashmir Shaivism.
Pancaratra (worship of Nārāyaṇa)
Pravṛtti (प्रवृत्ति) refers to the “origin (of the tradition)”, as discussed in chapter 1 of the (first section of the) Bṛhadbrahmasaṃhitā: a Pāñcarātra text containing over 4600 Sanskrit verses dealing primarily with Vaiṣṇava theology and practical matters concerning the Śrī-Vaiṣṇava community but also discussing aspects of Viśiṣṭādvaita philosophy.—[Cf. chapter saṃpradāya-pravṛtti-kathana]: The scene is atop Mandara Mountain where Brahmā is seated in contemplation. He is visited there by Nārada and other sages, who ask him to clear their various doubts (1-7). Brahmā begins by saying that while he sits in contemplation he is reciting a mantra devoted to the True Source and Creator of the world who is none other than Viṣṇu served by Śrī and Bhūmi. [...]
Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
Vedanta (school of philosophy)
Pravṛtti (प्रवृत्ति) refers to “usage” or “activity” (which is the cause of desire), according to the Aṣṭāvakragītā (5th century BC), an ancient text on spirituality dealing with Advaita-Vedānta topics.—Accordingly, [as Aṣṭavakra says to Janaka]: “[...] So long as desire, which is the state of lack of discrimination, remains, the sense of revulsion and attraction will remain, which is the root and branch of Saṃsāra. Desire springs from usage (pravṛtti), and aversion from abstention (nivṛtti) [pravṛttau jāyate rāgo nivṛttau dveṣa eva hi], but the wise man is free from the pairs of opposites like a child, and becomes established. [...]”.
Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).
Kama-shastra (the science of Love-making)
Pravṛtti (प्रवृत्ति) refers to the “mental inclination” (towards the enjoyment of the sense-objects), according to the Vātsyāyana’s Kāmasūtra: a Sanskrit text from the 2nd century dealing with eroticism, sexuality and emotional fulfillment in life belonging to Kāmaśāstra (the ancient Indian science of love-making).—Accordingly, “Man, the period of whose life is one hundred years, should practise dharma, artha and kāma at different times and in such a manner that they may harmonize together and not clash in any way. [...] Kāma is the enjoyment (pravṛtti) of appropriate objects by the five senses [viṣayeṣvānukūlyataḥ pravṛttiḥ kāmaḥ] of hearing, feeling, seeing, tasting and smelling, assisted by the mind together with the soul. The ingredient in this is a peculiar contact between the organ of sense and its object, and the consciousness of pleasure which arises from that contact is called Kāma. [...]”.
Kamashastra (कामशास्त्र, kāmaśāstra) deals with ancient Indian science of love-making, passion, emotions and other related topics dealing with the pleasures of the senses.
General definition (in Hinduism)
There are two directions of movement or phases in life, pravṛtti and nivṛtti. Pravṛtti is accumulating and indulging. Nivṛtti is clearing debts and transcending.
In pravṛtti, yajña brings material possessions, righteousness and heavenly bliss. This helps man fulfill his aspirations as well as contribute to social living. Man gradually grows beyond desires and becomes more impersonal. This is how he enters the nivṛtti phase.
During nivṛtti, yajña is done without any desire, merely as a duty. This helps in clearing past karma, but this greatly helps the well-being of surroundings (loka kalyāṇa). This is the way the realized soul performs yajña. This is the niṣkāma karma explained in the Karma Yoga of Bhagavad Gīta. In nivṛtti, yajña brings eternal bliss. Brahmandavalli of the Taittirīya Upanishad expounds the gradation of happiness experienced by men, manes, Devatas, lord of Devatas, teacher of the Devatas, creator of Devatas and the creator of the universe in the ascending order, increasing hundred fold for each level.
At each level, the bliss is equated to that of a veda-wise person (Śrotriya) who overcame his desire (kāma hatasya). In pravṛtti one experiences the bliss of Devatas. In nivṛtti one grows beyond desires and experiences the bliss of Brahman. In nivṛtti, yajña brings liberation.
In Buddhism
Mahayana (major branch of Buddhism)
Pravṛtti (प्रवृत्ति) refers to the “functioning (of the mind)”, according to Mahāprajñāpāramitāśāstra (chapter 4).—Accordingly, “[Question: Why is the Buddha called Samyaksaṃbuddha?]—[Answer]: [...] Furthermore, he knows that all the Dharmas are truly unchangeable (abhedya), without increase or decrease. Why are they unchangeable? When the functioning of the mind (citta-pravṛtti) is stopped (sthita) and destroyed (niruddha), when the path of speech (abhilāpamārga) is cut, he understands that Dharmas are motionless (acala), like nirvāṇa itself. This is why he is called Samyaksaṃbuddha”.
Pravṛtti (प्रवृत्ति) refers to “activity” (as opposed to Apravṛtti—‘without activity’), according to the Gaganagañjaparipṛcchā: the eighth chapter of the Mahāsaṃnipāta (a collection of Mahāyāna Buddhist Sūtras).—Accordingly, “How then, son of good family, does the Bodhisattva become skilled in knowing suchness (tathatā) without any differentiation as sealed with the seal of the Tathāgata? With regard to what we called ‘being sealed with the seal of the Tathāgata’, suchness without any differentiation is the seal, and it is without distinction, activity (apravṛtti), attachment, agitating, or being agitated, and thus it cannot be shaken by the world with its gods, humans, or anti-gods. Why? [...]”.
Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.
Buddhist philosophy
Pravṛtti (प्रवृत्ति) or Pravṛttiviṣaya (Sanskrit; in Tibetan: ’jug yul) refers to “engaged objects”, representing one of the three types of “objects” (viṣaya) (i.e., ‘that which is to be comprehended or known’).—Accordingly, “That which is to be understood through valid cognition is ‘the knowable’. The terms ‘object’ (viṣaya; yul), ‘knowable’ (jñeya; shes bya), and ‘appraisable’ (prameya; gzhal bya) are all essentially equivalent, but it is the defining characteristic of the ‘object’ that it is to be comprehended or known, [...]. When objects (viṣaya) are analyzed in terms of their different functionalities as objects (yul du byed tshul), they fall into three distinct categories, namely, [i.e., applied or engaged objects (pravṛtti-viṣaya—’jug yul),] [...]
Pravṛtti (प्रवृत्ति) or Pravṛttiviṣaya refers to the “engaged object (of one’s action)”.—The notion that conceptual cognitions are necessarily mistaken—even when they are epistemically reliable—reflects an overall suspicion of conceptuality that characterizes Indian Buddhism from its earliest days, but the technical account in part 1 draws especially on Dharmakīrti and other Buddhist epistemologists. For these theorists, conceptual cognitions are always mistaken in two ways. First, the object that appears phenomenally in my awareness, known as the conceptual “image” (pratibimba) of the object, is taken to be identical to the functional thing that I seek to act upon as the engaged object (pravṛtti-viṣaya) of my action. In other words, the phenomenally presented object “fire” in my conceptual cognition does not have the causal properties of an actual fire—the thought of a fire cannot burn wood. Yet our cognitive system creates a fusion (ekīkaraṇa) of this phenomenal appearance with the engaged object to which the conceptual image of “fire” refers.
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Languages of India and abroad
Marathi-English dictionary
pravṛtti (प्रवृत्ति).—f (S) Establishment, prevalence, currency: also procession or commencement. Ex. of comp. karma-kāla-dēśa-dharma-ācāra-mata-śaka-sampradāya- pravṛtti. 2 Engagedness in; state of being employed about. 3 Activity, occupation, active or worldly life: as opp. to contemplative devotion. See ex. under nivṛtti. 4 Continuous flow, stream, current, esp. in figurative senses. 5 Tendency; direction or course towards (as of the affections, genius &c.); predilection, propensity, inclination.
pravṛttī (प्रवृत्ती).—f Prevalent custom. Activity. Tendency.
Marathi is an Indo-European language having over 70 million native speakers people in (predominantly) Maharashtra India. Marathi, like many other Indo-Aryan languages, evolved from early forms of Prakrit, which itself is a subset of Sanskrit, one of the most ancient languages of the world.
Sanskrit dictionary
Pravṛtti (प्रवृत्ति).—f.
1) Continued advance.
2) Rise, origin, source, flow (of words &c.); प्रवृत्तिरासीच्छब्दानां चरितार्था चतुष्टयी (pravṛttirāsīcchabdānāṃ caritārthā catuṣṭayī) Kumārasambhava 2.17.
3) Appearance, manifestation; कुसुमप्रवृत्तिसमये (kusumapravṛttisamaye) Ś.4.9. (v. l.); R.11.43;14.39;15.4.
4) Advent, setting in, commencement; आकालिकीं वीक्ष्य मधुप्रवृत्तिम् (ākālikīṃ vīkṣya madhupravṛttim) Kumārasambhava 3.34.
5) Application or addiction to, tendency, inclination, predilection, propensity; न हि प्रजानामि तव प्रवृत्तिम् (na hi prajānāmi tava pravṛttim) Bhagavadgītā (Bombay) 11.31; सतां हि संदेहपदेषु वस्तुषु प्रमाणमन्तःकरणप्रवृत्तयः (satāṃ hi saṃdehapadeṣu vastuṣu pramāṇamantaḥkaraṇapravṛttayaḥ) Ś.1.22.
6) Conduct, behaviour; त्वां प्रत्यकस्मात् कलुषप्रवृत्तौ (tvāṃ pratyakasmāt kaluṣapravṛttau) R.14.73.
7) Employment, occupation, activity; विदितं वो यथा स्वार्था न मे काश्चित् प्रवृत्तयः (viditaṃ vo yathā svārthā na me kāścit pravṛttayaḥ) Kumārasambhava 6.26.
8) Use, employment, currency (as of a word).
9) Continued effort, perseverance.
1) Signification, sense, acceptation (of a word).
11) Continuance, permanence, prevalence.
12) Active life, taking an active part in worldly affairs (opp. nivṛtti); प्रवृत्तिः कुत्र कर्तव्या जीवितव्यं कथं नु वा (pravṛttiḥ kutra kartavyā jīvitavyaṃ kathaṃ nu vā) H.
13) News, tidings, intelligence; ततः प्रवृत्तिः सीतायाः (tataḥ pravṛttiḥ sītāyāḥ) Mahābhārata (Bombay) 3.148.5; प्रवृत्तिसाराः खलु मादृशां गिरः (pravṛttisārāḥ khalu mādṛśāṃ giraḥ) Kirātārjunīya 1.25; जीमूतेन स्वकुशलमयी हारयिष्यन् प्रवृत्तिम् (jīmūtena svakuśalamayī hārayiṣyan pravṛttim) Meghadūta 4; V.4.2.
14) Applicability or validity of a rule.
15) Fate, destiny, luck.
16) Cognition, direct perception or apprehension.
17) Rutting juice, or ichor exuding from the temples of an elephant in rut.
18) Name of the city of उज्जयिनी (ujjayinī) q. v.
19) (In Arith.) The multiplier.
Derivable forms: pravṛttiḥ (प्रवृत्तिः).
Pravṛtti (प्रवृत्ति).—f.
(-ttiḥ) 1. Activity, occupation, active life, as opposed to contemplative devotion; or it is defined to consist of the wish to do, knowledge of the means of success and accomplishing the desired object. 2. Prosecution, perseverance. 3. Addiction to, predilection for. 4. Practice, conduct. 5. Tidings, intelligence. 6. Continuous flow, stream, current. 7. Employment, occupation. 8. Fate, Destiny. 9. Signification, sense. 10. Direct perception. 11. Progress, advance. 12. Rise, source, origin. 13. Appearance, manifestation. 14. The juice that exudes from the elephant’s temples, when in rut. 15. Oujein, or any holy place. 16. (In arithmetic,) The multiplier. E. pra before, vṛt to be or abide, aff. ktin .
Pravṛtti (प्रवृत्ति).—[pra-vṛt + ti], f. 1. Action, [Hitopadeśa] 17, 5 (engaging); occupation, doing, [Mānavadharmaśāstra] 5, 31; [Daśakumāracarita] 186, 13; activity, Bhāṣāp. 148. 2. Perseverance. 3. Practice, [Daśakumāracarita] in
Pravṛtti (प्रवृत्ति).—[feminine] coming forth, rising, appearance, origin; progress, advance, activity, endeavour, application or devotion to, occupation or dealing with ([locative] or —°); acting, proceeding; use, employment; continuance, validity of a rule ([grammar]); fate, destiny; news, tidings.
1) Pravṛtti (प्रवृत्ति):—[=pra-vṛtti] f. moving onwards, advance, progress, [Gṛhya-sūtra and śrauta-sūtra; Mahābhārata; Suśruta]
2) [v.s. ...] coming forth, appearance, manifestation, [Śvetāśvatara-upaniṣad; Kālidāsa; Rājataraṅgiṇī]
3) [v.s. ...] rise, source, origin, [Mahābhārata]
4) [v.s. ...] activity, exertion, efficacy, function, [Kapila; Sāṃkhyakārikā; Mahābhārata] etc. (in the Nyāya one of the 82 Prameyas, [Indian Wisdom, by Sir M. Monier-Williams 63])
5) [v.s. ...] active life (as opp. to ni-vṛtti [q.v.] and to contemplative devotion, and defined as consisting of the wish to act, knowledge of the means, and accomplishment of the object), [Horace H. Wilson]
6) [v.s. ...] giving or devoting one’s self to, prosecution of. course or tendency towards, inclination or predilection for ([locative case] or [compound]), [Rājataraṅgiṇī; Hitopadeśa; Sāhitya-darpaṇa]
7) [v.s. ...] application, use, employment, [Manu-smṛti; Mahābhārata; Mārkaṇḍeya-purāṇa]
8) [v.s. ...] conduct, behaviour, practice, [Manu-smṛti; Mahābhārata] etc.
9) [v.s. ...] the applicability or validity of a rule, [Kātyāyana-śrauta-sūtra; Pāṇini [Scholiast or Commentator]]
10) [v.s. ...] currency, continuance, prevalence, [ib.]
11) [v.s. ...] fate, lot, destiny, [Rāmāyaṇa]
12) [v.s. ...] news, tidings, intelligence of ([genitive case] or [compound]), [Mahābhārata; Kāvya literature] etc.
13) [v.s. ...] cognition (with viṣaya-vatī, ‘a sensuous c°’), [Yoga-sūtra]
14) [v.s. ...] the exudation from the temples of a rutting elephant, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.] (cf. [Vikramorvaśī iv, 47])
15) [v.s. ...] Name of Avanti or Oujein or any holy place, [cf. Lexicographers, esp. such as amarasiṃha, halāyudha, hemacandra, etc.]
16) [v.s. ...] (in [arithmetic]) the multiplier, [Horace H. Wilson] ([wrong reading] for pra-kṛti?)
Pravṛtti (प्रवृत्ति):—[pra-vṛtti] (ttiḥ) 2. f. Activity; practice; tidings; stream; inclination.
Pravṛtti (प्रवृत्ति):—(von vart mit pra) f. = vṛtti, pravartana [Trikāṇḍaśeṣa 3, 3, 173.] [Hemacandra’s Anekārthasaṃgraha 3, 280.] [Medinīkoṣa t. 130.]
1) das Fortschreiten, Fortgang, das Vonstattengehen: yathā śuklasya pakṣasya pravṛttau candramāḥ śanaiḥ (vardhate) [Mahābhārata 12, 1060.] vāra [Sūryasiddhānta 1, 66.] avyucchinnapṛthupravṛtti bhavato (eines Elephanten) dānaṃ (Brunstsaft und Spenden) samānaṃ mama [Vikramorvaśī 110.] sarvakriyā [Suśruta 1, 129, 20.] [Śāṅkhāyana’s Śrautasūtrāṇi 3, 19, 7.] [GṚHY. 1, 8.] —
2) das Zumvorscheinkommen, Hervorkommen, Hervortreten, Erscheinen: aśru [Suśruta 1, 118, 4.] kusuma [Śākuntala 84, v. l.] phala [Raghuvaṃśa 14, 39.] taijasasya dhanuṣaḥ pravṛttaye toyadāniva sahasralocanaḥ (vyādiśati) [11, 43.] purāṇasya kavestasya caturmukhasamīritā . pravṛttirāsīcchabdānāṃ caritārthā catuṣṭayī .. [Kumārasaṃbhava 2, 17.] avyaktavarṇaramaṇīyavacaḥ (tanaya) [Śākuntala 176.] svasadṛśācāra [Spr. 2401.] yogapravṛttiḥ prathamā [ŚVETĀŚV. Upakośā 2, 13.] janmanaḥ, rājyasya [Rājataraṅgiṇī 3, 244.] —
3) Entstehung, Ursprung: yataḥ pravṛttirbhūtānām [Bhagavadgītā 18, 46.] cāturvarṇya [Viṣṇupurāṇa] bei [MUIR, Stenzler 1, 52, Nalopākhyāna 31.] —
4) Thätigkeit, Wirksamkeit, Bestreben, Function [Kapila 1, 145.] [KAṆ. 2, 2, 33. 6, 1, 10. 11.] [SĀṂKHYAK. 12. 15. 17. 18. 57.] [Bhāṣāpariccheda 148. fg.] [Colebrooke II, 289. 382. fg.] [BANERJEA 181. fgg.] [Mahābhārata 1, 251. 3, 114.] [Bhagavadgītā 14, 12. 13. 15, 4. 16, 7. 18, 30.] [Spr. 2933.] [KĀM. NĪTIS. 1,] [?35.Prabodhacandrodaja 9, 13. 90, 8. 10. 99, 11. Burnouf 441.] indriyāṇāmapravṛttirayathāpravṛttirvā [Suśruta 1, 91, 2.] prāṇādi [] zu [Chāndogyopaniṣad] [S. 44.] hastādṛte yantrāṇāmapravṛttireva [Suśruta.1,23,14.] plur. [Yājñavalkya’s Gesetzbuch 3,158.] [Mahābhārata.3,13775. 13,54. 3321. 3446.] [Kumārasaṃbhava.6,26.] [Vāyupurāṇa] in [Oxforder Handschriften 49,b,24.] antaḥkaraṇapravṛttayaḥ so v. a. die innere Stimme [Spr. 273.] —
5) das Sichbegeben in (loc.). das Gehen an, das Sichhingeben, das Sichmachen an, Obliegen (Gegens. das Abstehen, Entsagen): ātmasaṃdehe pravṛttirna vidheyā [Hitopadeśa 10, 11.] īdṛśe karmaṇi [122, 18, v. l.] viṣayāṇāmarjane [Sânkhya Philosophy 36.] tanmāṃsabhakṣaṇeṣu [Kullūka] zu [Manu’s Gesetzbuch 5, 31.] kṛtyākṛtyapravṛttinivṛtti [Sāhityadarpana 1, 13.] [] zu [Bṛhadāranyakopaniṣad] [S. 75. fg.] adbhutābhistasyā dharmapravṛttibhiḥ [Rājataraṅgiṇī 6, 295.] sneha so v. a. das Lieben, Zugethansein [Śākuntala 58, 4. 92.] mantharāyā rāmābhiṣekavighnapravṛttiḥ [Scholiast] zu [Rāmāyaṇa] bei [MUIR, Stenzler 4, 413, 2.] kasya vā rogiṇaḥ sitaśarkarāpravṛttiḥ sādhīyasī na syāt Gebrauch, Anwendung [Sāhityadarpana 2, 9.] pravṛttireṣā bhūtānām so v. a. fröhnen diesem [Manu’s Gesetzbuch 5, 56.] [Mahābhārata 13, 5679.] yāni ca pratiṣiddhāni tatpravattiśca [Mārkāṇḍeyapurāṇa 15, 41.] —
6) das Verfahren, Benehmen: ato nyathā pravṛttiḥ [Manu’s Gesetzbuch 5, 31.] pārthivī ca pravṛttiste [Sāvitryupākhyāna 6, 18.] ācārya [Patañjali] zu [Pāṇini’s acht Bücher 8, 4, 1.] tvāṃ pratyakasmātkaluṣapravṛttau bharatāgraje [Raghuvaṃśa 14, 73.] meghaprakhyā (so ist zu lesen) bhavati hi jagatyaṅganānāṃ pravṛttiḥ ad [Meghadūta 86.] —
7) Geltung einer Regel [?Kārikā. zu Pāṇini’s acht Bücher 2, 1, 32. Scholiast zu Pāṇini’s acht Bücher 8, 1, 73. Kātyāyana’s Śrautasūtrāṇi 1, 2, 11.] —
8) Fortdauer, = pravāha [Amarakoṣa 3, 3, 18.] [Trikāṇḍaśeṣa] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] niṣpanne pi vastuni kriyāpravṛttiratikramaṇam [Scholiast] zu [Pāṇini’s acht Bücher 1, 4, 95.] fortdauernde Geltung [Kātyāyana’s Śrautasūtrāṇi 4, 3, 4. 22. 7, 5, 25.] —
9) Loos, Schicksal: pravṛttireṣā bhūtānām [Rāmāyaṇa 2, 108, 12.] —
10) Kunde, Nachricht (vgl. vārttā, vṛttānta) [Amarakoṣa 1, 1, 5, 8.] [Trikāṇḍaśeṣa] [Hemacandra’s Abhidhānacintāmaṇi 260.] [Hemacandra’s Anekārthasaṃgraha] [Medinīkoṣa] [Halāyudha 1, 146.] [Vikramorvaśī 102.] dayitā von der Geliebten 94. apravṛttau ca vaidehyāḥ [Rāmāyaṇa Gorresio 1, 4, 71.] pṛṣṭavāṃstasyāḥ pravṛttim [Kathāsaritsāgara 10, 153. 38, 91.] rājñaḥ pravṛttiṃ cinvantaḥ [Geschichte des Vidūṣaka 27.] naiva pravṛttiṃ śṛṇumastayoḥ kasyacidantikāt [Rāmāyaṇa 4, 49, 6.] śrotuṃ ca sītādhigame pravṛttim [5, 63, 28.] pāṇḍavānāṃ pravṛttiṃ ca (na) vidmaḥ [Mahābhārata 4, 878.] nahi prajānāmi tava pravṛttim (haud praesagio equidem, quidnam pares [SCHL.]) [Bhagavadgītā 11, 31.] jñāta [Kathāsaritsāgara 43, 199.] pravṛttirnāsya budhyate Som. [NALA 129.] na ca pravṛttistairlabdhā pāṇḍavānām [Mahābhārata 1, 485.] pravṛttirupalabdhā te vaidehyā rāvaṇasya ca [3, 16097. 4, 898.] indrātpravṛttiṃ pratilabhya sītā kākutsthayoḥ [Rāmāyaṇa 3, 63, 29.] tatkuto sminvipite priyāpravṛttimāgameyam [Vikramorvaśī 57, 18.] haraṇa [Harivaṃśa 10026.] jīmūtena svakuśalamayīṃ hārayiṣyanpravṛttim [Meghadūta 4.] (pāṇḍavānām) pravṛttirākhyātā [Mahābhārata 1, 438. 554.] [Rāmāyaṇa 6, 9, 19.] [Harivaṃśa 10035.] samākhyātā [Mahābhārata 3, 11205.] pravṛttiṃ vinivedya [Rāmāyaṇa 1, 1, 72 (77 Gorresio).] pratyavedayan [Mahābhārata 1, 1864.] pravṛttirniveditā [Rāmāyaṇa 4, 62, 21.] śaṃsa tasyāḥ pravṛttim [Vikramorvaśī 105.] pravṛttiṃ pradadurnagare [Mahābhārata 1, 6306.] dattvā [Rāmāyaṇa 4, 63, 26.] (bhavadbhiḥ) rāmasaṃśrayā . pravṛttirupanetavyā kiṃ karotīti tattvataḥ .. [3, 60, 36.] rājñāṃ carairāptaiḥ pravṛttirudanīyata [Mahābhārata 1, 7366.] viṣayavatī pra Kunde —, Kenntniss von den Sinnesgegenständen (a sensuous immediate cognition [BALL.]) [Yogasūtra 1, 35.] —
11) die den Elephanten zur Brunstzeit aus den Schläfen quellende Flüssigkeit [Hemacandra’s Abhidhānacintāmaṇi 1223.] —
12) Name von Āvanti u.s.w. [Medinīkoṣa] —
13) Multiplicator (wohl eine Verwechselung mit prakṛti) [Wilson’s Wörterbuch] — Vgl. ati, citpravṛtti, duṣpravṛtti, prāvṛttika .
Pravṛtti (प्रवृत्ति):—f. —
1) das Fortschreiten , Fortgang , das Vonstattengehen. —
2) das Zumvorscheinkommen , Hervorkommen , Hervortreten , Erscheinen. —
3) Entstehung , Ursprung. —
4) Thätigkeit , Wirksamkeit , Bestreben , Function. —
5) das Sichbegeben in , Gehen an , Sichhingeben , Sichmachen an , Obliegen (Gegensatz das Abstehen , Entsagen) die Ergänzung im Loc. oder im Comp. vorangehend. —
6) Gebrauch , Anwendung. —
7) das Verfahren , Benehmen. —
8) Geltung einer Regel. —
9) Fortdauer , fortdauernde Geltung. —
10) Loos , Schicksal. —
11) Kunde , Nachricht , — von (Gen. oder im Comp. vorangehend). —
12) *die dem Elephanten zur Brunstzeit aus den Schläfen quellende Flüssigkeit. —
13) *Multiplicator. —
14) = āvantī u.s.w. (!).
Pravṛtti (प्रवृत्ति) in the Sanskrit language is related to the Prakrit words: Pautti, Pavaṭṭi, Pavatti, Pavadi, Pāriḍi.
Pravrtti (in Sanskrit) can be associated with the following Chinese terms:
1) 住 [zhù]: “abide”.
Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.
Hindi dictionary
Pravṛtti (प्रवृत्ति) [Also spelled pravratti]:—(nf) mentality; trend, tendency; (mental) inclination/disposition; instinct; activity; ~[gata] pertaining to or on the basis of trends/tendencies; —[mārga] (the path of) active association with and interest in mundane affairs; ~[vāda] the philosophy of active association with mundane existence; hence ~[vādī] (a and nm).
...
Kannada-English dictionary
Pravṛtti (ಪ್ರವೃತ್ತಿ):—
1) [noun] an onward movement; a going on from one point to the next; progression; course of movement.
2) [noun] a starting or commencing; a beginning.
3) [noun] the interest or intent involvement in worldly life (as diff. from spiritual life).
4) [noun] the act, fact of using or the state or fact of being used.
5) [noun] the act of one who deals; transaction or transactions; dealings.
6) [noun] inborn character; innate disposition; inherent tendencies of a person.
7) [noun] a report of or information about an event (esp. recent one); news; tidings.
8) [noun] looseness of bowel movement.
9) [noun] a flowing or flow; flux.
10) [noun] adaptation of costumes, local dialects in language, etc. by stage actors.
11) [noun] (Nyāya phil.) the religious merits and demerits, considered as one of the eight pramēyas (that of which a correct notion should be formed).
12) [noun] (log.) the act or thing done; an action.
Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.
Nepali dictionary
Pravṛtti (प्रवृत्ति):—n. 1. tendency; 2. inclination; disposition; 3. application; use; currency; 4. conduct; behavior; 5. detail;
Nepali is the primary language of the Nepalese people counting almost 20 million native speakers. The country of Nepal is situated in the Himalaya mountain range to the north of India.
See also (Relevant definitions)
Starts with (+5): Pravritti-mulaka, Pravrittibheda, Pravrittijna, Pravrittijnana, Pravrittika, Pravrittikala, Pravrittilekha, Pravrittimant, Pravrittimarga, Pravrittimat, Pravrittimukha, Pravrittimulaka, Pravrittinimitta, Pravrittinivrittimant, Pravrittinivrittimat, Pravrittiparanmukha, Pravrittipratyaya, Pravrittipurusha, Pravrittirupa, Pravrittitathata.
Full-text (+332): Apravritti, Dushpravritti, Pravrittijna, Pravrittimarga, Pravrittivijnana, Samyakpravritti, Pravrittinimitta, Pravrittipratyaya, Atipravritti, Citpravritti, Pravrittijnana, Mithyapravritti, Snehapravritti, Sampravritti, Pravrittivishaya, Pravrittivacana, Pravrittinivrittimat, Pravrittiparanmukha, Dharmapravritti, Nivritti.
Relevant text
Search found 172 books and stories containing Pravritti, Pravṛtti, Pravrtti, Pravṛttī, Pra-vritti, Pra-vṛtti, Pra-vrtti, Prāvṛtti; (plurals include: Pravrittis, Pravṛttis, Pravrttis, Pravṛttīs, vrittis, vṛttis, vrttis, Prāvṛttis). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:
Kavyamimamsa of Rajasekhara (Study) (by Debabrata Barai)
Part 3 - Synthesis of Rīti, Vṛtti and Pravṛitti < [Chapter 3 - Contribution of Rājaśekhara to Sanskrit Poetics]
Part 2.5 - Genesis of Rīti, Vṛtti and Pravṛtti < [Chapter 5 - Analyasis and Interpretations of the Kāvyamīmāṃsā]
Part 20 - Study Conducted on Rājaśekhara’s Kāvyamīmāṃsā < [Chapter 1 - Introduction]
Arts in the Puranas (study) (by Meena Devadatta Jeste)
5. The concepts of Riti, Vritti and Pravritti < [Chapter 6 - Literature in the Puranas]
9. Natya or Dramaturgy < [Chapter 6 - Literature in the Puranas]
1. Introduction to Dance in the Puranas < [Chapter 2 - Dance in the Puranas]
Bhagavad-gita (with Vaishnava commentaries) (by Narayana Gosvami)
Verse 16.7 < [Chapter 16 - Daivāsura-sampada-yoga]
Verse 18.30 < [Chapter 18 - Mokṣa-yoga (the Yoga of Liberation)]
Verse 14.12 < [Chapter 14 - Guṇa-traya-vibhāga-yoga]
Alankara Sastra (English study) (by V. Raghavan)
Chapter 5b - Riti in the Agni Purana
7. Table of the Lakshanas in the various lists < [Chapter 1 - The history of Lakshana (poetic adornments)]
5. Other writers on the subject of Laksana < [Chapter 1 - The history of Lakshana (poetic adornments)]
Gati in Theory and Practice (by Dr. Sujatha Mohan)
Gati in Vṛttis and Pravṛttis < [Chapter 3 - Application of gati in Dṛśya-kāvyas]
Literary and dramatic elements in Nāṭyaśāstra < [Chapter 1 - Nāṭya]
Chapterisation—Thesis structure < [Introduction]
Contribution of Vachaspati-Mishra to Nyaya Philosophy (by Champak Kalita)
Part 3.2 - Prameya or Object of Right Knowledge < [Chapter 2 - The Categories]
Part 8 - Nyāya view on Liberation (Mokṣa) < [Chapter 6 - Bondage and Liberation]
Part 2 - The Sixteen types of Categories (Padārtha) < [Chapter 2 - The Categories]