Changes

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 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>.  

''Udaya'' (उदय) after ''abhi'' means welfare. ''abhi'' (अभि) means together, not alone. It is an important prefix added to this particular expression and it adds an important meaning. It means that no socio-economic development can come without cooperative endeavour. There is a need for coordination, team spirit to create a healthy society. If every one fights against the there will be no prosperity. Social peace is absolutely essential, co-operation is essential, teamwork is essential; all that is emphasized by that one word abhi<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 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 Rangnathananda says: 'We have to learn how to deal with our neighbours in our villages; let me make peace with them and we shall together improve our villages. Improvement of sanitation, good roads, better housing, and all people properly fed and educated—all these we can achieve only by working together. West has achieved this dimension of Abhyudaya to a large extent; and we can learn from them how to work it out in our country. Many societies have achieved abhyudaya today; and we also can achieve it in India'<ref name=":0" />.

Then comes Ottrepisa. You may achieve all the corn-forts of life—house, education, dean surroundings, economic strength. and varieties of pleastues. Yet there will be no peace of mind; life will be fun of tension. %%Iv' Because You have mis=e d one thin& you have not known Your true Self, the spark of innate divinity-. your centre of gravity is al-0.- ay s out-de. You miss your true dimity and have become a of thine:s. Out of that comes ir.r.-ar tensions; crime and delin-quency increase in society and slowly decay sets m This can be avoided when we add that second value to human life. namely, niortti, through which one comes in touch with the ever-,7reE-ant Divine within_ This is t a dop-..a. 17. but a truth reali:_-::: ti-iough the .=cter.ce of by e sages of the U7 a_r_L a i a to be realized by every one and not just in AM the more inward you vo, the more you become capable of pen-etrating into other human bein zs, establishing happy-relations with them_ When you go deeper into your inner nature, you o beyond 41-,e tiny ego controlled 1.- z.- Ihe .E.4"" z:: .==_ and come in contact with the larger Self which is the Self of Thus, this combination of r-.7-_-Ttti and nirrtti, of abinfuer.,.:. and is the great teaching of the It eonta_-_-_ philosophy to make for total human development Ma-. speciality of this great book. So, .aiikaraciirva said, siksat abkvudaya nilz.§re-, 1-2t-07: . He did not say that it is only for Hindus, or only for the people of India r-.17ti-imr, 'for all human beings'. That is its universality. By a-1Lnc: to abhyui .7. the -,:revents tr.aman beings L-,:m becoming reduced to mere machines. In modern Western civilization there is that tendency. Bertrand Russell says in his book Im-pact of Science on Society, that if this mechanization c:: 7. en and women goes too far, the time will come when a workman will

 

For Abhyudaya, we have to bring in three values into our life and work: hard work, efficient work, and co-operative work<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 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" />.