Nihshreyasa (निःश्रेयसम्) - Revision history

Pṛthvī: Text replacement - "spiritual" to "adhyatmik"

2020-03-12T16:46:53Z

Text replacement - "spiritual" to "adhyatmik"

Fordharma at 05:02, 28 March 2019

2019-03-28T05:02:29Z

Fordharma at 11:07, 4 February 2019

2019-02-04T11:07:05Z

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2018-08-10T04:45:44Z

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Adiagr at 14:58, 2 November 2017

2017-11-02T14:58:42Z

Adiagr: Proof reading and editing

2017-11-02T09:54:14Z

Proof reading and editing

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-Nihsreyasa (Samskrit : नि:श्रेयसम्) is the quest for oneself. It is the search of innate spirituality within oneself. It is said to be the highest goal of mankind.
+Nihsreyasa (Samskrit : नि:श्रेयसम्) is the quest for oneself. It is the search of innate adhyatmikity within oneself. It is said to be the highest goal of mankind.
 == Explanation  ==
@@ Line 8: / Line 8: @@
 ''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh''
-Translation: The dharma (धर्म) taught in Vedas is of a two-fold nature, characterized by [[Pravrtti (प्रवृत्तिः)|pravrtti (प्रवृत्ति)]], which is outward action and [[Nivrtti (निवृत्तिः)|nivrtti (निवृत्ति)]], which is inward contemplation. Dharma (धर्म) brings about even stability of the world, which are meant to ensure the true [[Abhyudaya (अभ्युदयः)|abhyudaya (अभ्युदय)]], socio economic welfare and nihsreyasa (नि:श्रेयस), spiritual freedom of all being.
+Translation: The dharma (धर्म) taught in Vedas is of a two-fold nature, characterized by [[Pravrtti (प्रवृत्तिः)|pravrtti (प्रवृत्ति)]], which is outward action and [[Nivrtti (निवृत्तिः)|nivrtti (निवृत्ति)]], which is inward contemplation. Dharma (धर्म) brings about even stability of the world, which are meant to ensure the true [[Abhyudaya (अभ्युदयः)|abhyudaya (अभ्युदय)]], socio economic welfare and nihsreyasa (नि:श्रेयस), adhyatmik freedom of all being.
-Therefore Sankara emphasises on ''Praninam saksat abhyudaya-nihsreyasa-hetuh -'' a philosophy of life which integrates social welfare and spiritual freedom through action and meditation<ref name=":0">Swami, Ranganathananda, Universal Message of Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Volume 1</ref>.
+Therefore Sankara emphasises on ''Praninam saksat abhyudaya-nihsreyasa-hetuh -'' a philosophy of life which integrates social welfare and adhyatmik freedom through action and meditation<ref name=":0">Swami, Ranganathananda, Universal Message of Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Volume 1</ref>.
 Adi Sankara says that this Vedic philosophy with its twofold ideology of pravrtti (प्रवृत्ति), and nivrtti (निवृत्ति), makes for the abhyudaya (अभ्युदय) of men and women on the one side, and nihsreyasa (नि:श्रेयस) on the other<ref name=":0" />. This is a better definition of welfare state and there is nothing utopian about it<ref name=":0" />.

← Older revision		Revision as of 05:02, 28 March 2019
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−	Nihsreyasa (नि:~~श्रेयस~~) is the quest for oneself. It is the search of innate spirituality within oneself.	+	Nihsreyasa (Samskrit : नि:श्रेयसम्) is the quest for oneself. It is the search of innate spirituality within oneself. It is said to be the highest goal of mankind.

	== Explanation ==		== Explanation ==

@@ Line 2: / Line 2: @@
 == Explanation  ==
-[[Adi Sankaracharya]] in his commentary on [[Bhagavad Gita]] mentions:
+[[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Sankaracharya]] in his commentary on [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] mentions:
 ''dvividho hi vedokto dharmah; pravíttilaksano nivritti-laksanah ca''.
@@ Line 8: / Line 8: @@
 ''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh''
-Translation: The dharma (धर्म) taught in Vedas is of a two-fold nature, characterized by [[pravrtti (प्रवृत्ति)]], which is outward action and [[nivrtti (निवृत्ति)]], which is inward contemplation. Dharma (धर्म) brings about even stability of the world, which are meant to ensure the true [[अभ्युदय|abhyudaya (अभ्युदय)]], socio economic welfare and [[nihsreyasa (नि:श्रेयस)]], spiritual freedom of all being.
+Translation: The dharma (धर्म) taught in Vedas is of a two-fold nature, characterized by [[Pravrtti (प्रवृत्तिः)|pravrtti (प्रवृत्ति)]], which is outward action and [[Nivrtti (निवृत्तिः)|nivrtti (निवृत्ति)]], which is inward contemplation. Dharma (धर्म) brings about even stability of the world, which are meant to ensure the true [[Abhyudaya (अभ्युदयः)|abhyudaya (अभ्युदय)]], socio economic welfare and nihsreyasa (नि:श्रेयस), spiritual freedom of all being.
 Therefore Sankara emphasises on ''Praninam saksat abhyudaya-nihsreyasa-hetuh -'' a philosophy of life which integrates social welfare and spiritual freedom through action and meditation<ref name=":0">Swami, Ranganathananda, Universal Message of Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Volume 1</ref>.
-Adi Sankara says that this Vedic philosophy with its twofold ideology of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], makes for the [[अभ्युदय|abhyudaya (अभ्युदय)]] of men and women on the one side, and [[nihsreyasa (नि:श्रेयस)]] on the other<ref name=":0" />. This is a better definition of welfare state and there is nothing utopian about it<ref name=":0" />.
+Adi Sankara says that this Vedic philosophy with its twofold ideology of pravrtti (प्रवृत्ति), and nivrtti (निवृत्ति), makes for the abhyudaya (अभ्युदय) of men and women on the one side, and nihsreyasa (नि:श्रेयस) on the other<ref name=":0" />. This is a better definition of welfare state and there is nothing utopian about it<ref name=":0" />.
 == Swami Ranganathananda Explains Nihsreyasa ==
-Swami Ranganathananda says: 'One may achieve all the comforts of life—house, education, clean surroundings, economic strength. and varieties of pleasures. Yet there will be no peace of mind because one has not known one's true Self, the spark of innate divinity. Your centre of gravity is always outside. You miss your true dignity and have become a slave of things. This race for materialistic pursuits causes inner tensions, crime and delinquency and slowly decay sets in. This can be avoided when we add the second value [[nivrtti (निवृत्ति)]] to life. Through [[nivrtti (निवृत्ति)]] one comes in touch with the ever present Divine within'<ref name=":0" />.
+Swami Ranganathananda says: 'One may achieve all the comforts of life—house, education, clean surroundings, economic strength. and varieties of pleasures. Yet there will be no peace of mind because one has not known one's true Self, the spark of innate divinity. Your centre of gravity is always outside. You miss your true dignity and have become a slave of things. This race for materialistic pursuits causes inner tensions, crime and delinquency and slowly decay sets in. This can be avoided when we add the second value nivrtti (निवृत्ति) to life. Through nivrtti (निवृत्ति) one comes in touch with the ever present Divine within'<ref name=":0" />.
 Swamiji further says: 'The more inward you go, the more you become capable of penetrating into other human beings, and establishing happy relations with them. When you go deeper into your inner nature, you go beyond the tiny ego controlled by the genetic system and come in contact with the larger Self which is the Self of all'<ref name=":0" />.
-Thus, this combination of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], of  [[अभ्युदय|abhyudaya (अभ्युदय)]] and [[nihsreyasa (नि:श्रेयस)]] contains a philosophy for total human development. Adi Sankara did not say that it is only for Hindus, or only for the people of India but for ''praninam'' - 'for all human beings'. That is its universality. By adding [[nihsreyasa (नि:श्रेयस)]] to [[अभ्युदय|abhyudaya (अभ्युदय)]] , the Gita prevents human being from becoming reduced to mere machines.
+Thus, this combination of pravrtti (प्रवृत्ति), and nivrtti (निवृत्ति), of  abhyudaya (अभ्युदय) and nihsreyasa (नि:श्रेयस) contains a philosophy for total human development. Adi Sankara did not say that it is only for Hindus, or only for the people of India but for ''praninam'' - 'for all human beings'. That is its universality. By adding nihsreyasa (नि:श्रेयस) to abhyudaya (अभ्युदय) , the Gita prevents human being from becoming reduced to mere machines.
-Swamiji further says: '[[अभ्युदय|Abhyudaya]] and [[Nihsreyasa (नि:श्रेयस)|nihsreyasa]] together constitute the means for the maintenance of this world on an even keel. Stress one and neglect the other, it will tilt to one side or the other, like a boat. India in recent centuries tilted to nihsreyasa side, and neglected abhyudaya side. While the modern West tilted to [[अभ्युदय|abhyudaya]] side - the modern Western civilization is based entirely on [[Pravrtti (प्रवृत्ति)|pravrtti]] till now'.
+Swamiji further says: 'Abhyudaya and nihsreyasa together constitute the means for the maintenance of this world on an even keel. Stress one and neglect the other, it will tilt to one side or the other, like a boat. India in recent centuries tilted to nihsreyasa side, and neglected abhyudaya side. While the modern West tilted to abhyudaya side - the modern Western civilization is based entirely on pravrtti till now'.
-By [[pravrtti (प्रवृत्ति)]] one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of [[nivrtti (निवृत्ति)]]. Gita teaches us how nivrtti (निवृत्ति) inspires [[pravrtti (प्रवृत्ति)]]. [[Nivrtti (निवृत्ति)|Nivrtti]] is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?
+By pravrtti (प्रवृत्ति) one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of nivrtti (निवृत्ति). Gita teaches us how nivrtti (निवृत्ति) inspires pravrtti (प्रवृत्ति). Nivrtti is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?
 ==References==
 <references />
 [[Category:Vedanta]]
 [[Category:Dharmas]]

← Older revision		Revision as of 04:45, 10 August 2018
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	==References==		==References==
	<references />		<references />
		+	[[Category:Vedanta]]
		+	[[Category:Dharmas]]

@@ Line 1: / Line 1: @@
 Nihsreyasa (नि:श्रेयस) is the quest for oneself. It is the search of innate spirituality within oneself.
 == Explanation  ==
@@ Line 6: / Line 6: @@
 ''dvividho hi vedokto dharmah; pravíttilaksano nivritti-laksanah ca''.
 ''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh''
 Translation: The dharma (धर्म) taught in Vedas is of a two-fold nature, characterized by [[pravrtti (प्रवृत्ति)]], which is outward action and [[nivrtti (निवृत्ति)]], which is inward contemplation. Dharma (धर्म) brings about even stability of the world, which are meant to ensure the true [[अभ्युदय|abhyudaya (अभ्युदय)]], socio economic welfare and [[nihsreyasa (नि:श्रेयस)]], spiritual freedom of all being.
@@ Line 13: / Line 13: @@
 Adi Sankara says that this Vedic philosophy with its twofold ideology of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], makes for the [[अभ्युदय|abhyudaya (अभ्युदय)]] of men and women on the one side, and [[nihsreyasa (नि:श्रेयस)]] on the other<ref name=":0" />. This is a better definition of welfare state and there is nothing utopian about it<ref name=":0" />.
 == Swami Ranganathananda Explains Nihsreyasa ==
 Swami Ranganathananda says: 'One may achieve all the comforts of life—house, education, clean surroundings, economic strength. and varieties of pleasures. Yet there will be no peace of mind because one has not known one's true Self, the spark of innate divinity. Your centre of gravity is always outside. You miss your true dignity and have become a slave of things. This race for materialistic pursuits causes inner tensions, crime and delinquency and slowly decay sets in. This can be avoided when we add the second value [[nivrtti (निवृत्ति)]] to life. Through [[nivrtti (निवृत्ति)]] one comes in touch with the ever present Divine within'<ref name=":0" />.
@@ Line 24: / Line 23: @@
 By [[pravrtti (प्रवृत्ति)]] one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of [[nivrtti (निवृत्ति)]]. Gita teaches us how nivrtti (निवृत्ति) inspires [[pravrtti (प्रवृत्ति)]]. [[Nivrtti (निवृत्ति)|Nivrtti]] is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?
 ==References==
 <references />

← Older revision		Revision as of 08:20, 11 March 2018
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	==References==		==References==
	<references />		<references />
		+
		+	[[Category:Vedic Concepts\| ]]

← Older revision		Revision as of 14:58, 2 November 2017
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	By [[pravrtti (प्रवृत्ति)]] one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of [[nivrtti (निवृत्ति)]]. Gita teaches us how nivrtti (निवृत्ति) inspires [[pravrtti (प्रवृत्ति)]]. [[Nivrtti (निवृत्ति)\|Nivrtti]] is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?		By [[pravrtti (प्रवृत्ति)]] one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of [[nivrtti (निवृत्ति)]]. Gita teaches us how nivrtti (निवृत्ति) inspires [[pravrtti (प्रवृत्ति)]]. [[Nivrtti (निवृत्ति)\|Nivrtti]] is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?
		+
		+	==References==
		+	<references />

← Older revision		Revision as of 08:28, 2 November 2017
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	Thus, this combination of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], of [[अभ्युदय\|abhyudaya (अभ्युदय)]] and [[nihsreyasa (नि:श्रेयस)]] contains a philosophy for total human development. Adi Sankara did not say that it is only for Hindus, or only for the people of India but for ''praninam'' - 'for all human beings'. That is its universality. By adding [[nihsreyasa (नि:श्रेयस)]] to [[अभ्युदय\|abhyudaya (अभ्युदय)]] , the Gita prevents human being from becoming reduced to mere machines.		Thus, this combination of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], of [[अभ्युदय\|abhyudaya (अभ्युदय)]] and [[nihsreyasa (नि:श्रेयस)]] contains a philosophy for total human development. Adi Sankara did not say that it is only for Hindus, or only for the people of India but for ''praninam'' - 'for all human beings'. That is its universality. By adding [[nihsreyasa (नि:श्रेयस)]] to [[अभ्युदय\|abhyudaya (अभ्युदय)]] , the Gita prevents human being from becoming reduced to mere machines.

−	Abhyudaya and nihsreyasa together constitute the means for the maintenance of this world on an even keel. Stress one and neglect the other, it will tilt to one side or the other, like a boat. India in recent centuries tilted to nihsreyasa side, and neglected abhyudaya side. While the modern West tilted to [[अभ्युदय\|abhyudaya]] side - the modern Western civilization is based entirely on pravrtti till now.	+	[[अभ्युदय\|Abhyudaya]] and [[Nihsreyasa (नि:श्रेयस)\|nihsreyasa]] together constitute the means for the maintenance of this world on an even keel. Stress one and neglect the other, it will tilt to one side or the other, like a boat. India in recent centuries tilted to nihsreyasa side, and neglected abhyudaya side. While the modern West tilted to [[अभ्युदय\|abhyudaya]] side - the modern Western civilization is based entirely on [[Pravrtti (प्रवृत्ति)\|pravrtti]] till now. By [[pravrtti (प्रवृत्ति)]] one achieves social welfare and material well-being. For being peaceful, harmonious, fulfilled, for having capacity to love people and to live in peace with them we need the blessing of [[nivrtti (निवृत्ति)]]. Gita teaches us how nivrtti (निवृत्ति) inspires [[pravrtti (प्रवृत्ति)]]. [[Nivrtti (निवृत्ति)\|Nivrtti]] is required to stabilize and purify our thinking. It brings in the moral dimension and we ask questions to ourselves before any action - Why should we do this?

← Older revision		Revision as of 08:11, 2 November 2017
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	Thus, this combination of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], of [[अभ्युदय\|abhyudaya (अभ्युदय)]] and [[nihsreyasa (नि:श्रेयस)]] contains a philosophy for total human development. Adi Sankara did not say that it is only for Hindus, or only for the people of India but for ''praninam'' - 'for all human beings'. That is its universality. By adding [[nihsreyasa (नि:श्रेयस)]] to [[अभ्युदय\|abhyudaya (अभ्युदय)]] , the Gita prevents human being from becoming reduced to mere machines.		Thus, this combination of [[pravrtti (प्रवृत्ति)]], and [[nivrtti (निवृत्ति)]], of [[अभ्युदय\|abhyudaya (अभ्युदय)]] and [[nihsreyasa (नि:श्रेयस)]] contains a philosophy for total human development. Adi Sankara did not say that it is only for Hindus, or only for the people of India but for ''praninam'' - 'for all human beings'. That is its universality. By adding [[nihsreyasa (नि:श्रेयस)]] to [[अभ्युदय\|abhyudaya (अभ्युदय)]] , the Gita prevents human being from becoming reduced to mere machines.
		+
		+	Abhyudaya and nihsreyasa together constitute the means for the maintenance of this world on an even keel. Stress one and neglect the other, it will tilt to one side or the other, like a boat. India in recent centuries tilted to nihsreyasa side, and neglected abhyudaya side. While the modern West tilted to [[अभ्युदय\|abhyudaya]] side - the modern Western civilization is based entirely on pravrtti till now.