In plain words
In what state one must do it: that is nivṛtti. The moment a man feels hungry, pravṛtti tells him to eat and satisfy his hunger. But what food must one eat? In what way must one eat? What kind of health will this bring? Nivṛtti teaches that right way. So the dharmas of pravṛtti and nivṛtti concern the outer world and the inner Self. What appears to the eye, what sounds in the ears, what the mind feels, what melts the heart, what brings life to ripeness: this is the path of nivṛtti. To unsettle the mind, to confuse the Buddhi, and to keep one from entering the path of nivṛtti: that is the dharma of this pravṛtti. Pravṛtti is the very thing that carries one farthest from the paths of Dharma. To recognise this principle of Rāmacandra, we must recognise the sacred dharma of the heart.
The human heart itself is Ayodhyā
Life is a kind of friction. Life is a kind of conflict. But one place where there are no conflicts at all. That itself is Ayodhyā; the place no enemy can enter is Ayodhyā itself. That Ayodhyā is man's heart itself. This one mind, which takes on no hatreds, no stains, no evil forms of any kind, working itself out through many frictions and falling subject to those unions and separations: that is the mark of pravṛtti. So today man falls prey to unrest and moves away from Śānti. The reason? Only because he follows the path of pravṛtti. Falling prey to such union and separation, he suffers unrest at all times. Rāvaṇa is the very one who, suffering such unrest, made his life a waste. He went on following the path of pravṛtti without a break. Unable to kill his own desires, he brought death on his own sons. Unable to kill his cravings, he brought death on his own line. Unable to kill his attachments, he burned his very kingdom to ashes.