Difference between revisions of "Abhyudaya (अभ्युदयः)"
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| − | + | Abhyuday (अभ्युदय) refers to socio economic welfare of an individual or a social group. | |
== Introduction == | == Introduction == | ||
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''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh'' | ''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh'' | ||
| − | Translation: The dharma (धर्म) taught in Veddas is of a two-fold nature, characterized by [[pravrtti (प्रवृत्ति)]], which is outward action and [[nivrtti (निवृत्ति)]], which is inward contemplation. | + | Translation: The dharma (धर्म) taught in Veddas 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. |
| − | Both action and meditation are needed for human well-being. If only one or the other is there, there will be no health, individual or social. Through [[pravrtti (प्रवृत्ति)]], one establishes a welfare society through the improvement of economy and the political system. Through [[nivrtti (निवृत्ति)]] one achieves a value-oriented life that comes from humanity's inner spiritual dimension.<ref name=":0" /> | + | Both action and meditation are needed for human well-being. If only one or the other is there, there will be no health, individual or social. Through [[pravrtti (प्रवृत्ति)]], one establishes a welfare society through the improvement of economy and the political system. Through [[nivrtti (निवृत्ति)]] one achieves a value-oriented life that comes from humanity's inner spiritual dimension.<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> |
There is stress in modern civilization because there is no emphasis on [[nivrtti (निवृत्ति)]], there is emphasis only on pravrtti (प्रवृत्ति). German philosopher Schopenhauer said: 'When men achieve security and welfare, now that they have solved all other problems, they become a problem to themselves'<ref>Schopenhauer, The World as Will and Idea</ref>. When there is the endless pursuit of money, power, and pleasure, the result is the creation of widespread value erosion and increasing violence<ref name=":0" />. All this is due to lack of [[nivrtti (निवृत्ति)]]. | There is stress in modern civilization because there is no emphasis on [[nivrtti (निवृत्ति)]], there is emphasis only on pravrtti (प्रवृत्ति). German philosopher Schopenhauer said: 'When men achieve security and welfare, now that they have solved all other problems, they become a problem to themselves'<ref>Schopenhauer, The World as Will and Idea</ref>. When there is the endless pursuit of money, power, and pleasure, the result is the creation of widespread value erosion and increasing violence<ref name=":0" />. All this is due to lack of [[nivrtti (निवृत्ति)]]. | ||
Revision as of 12:29, 2 November 2017
Abhyuday (अभ्युदय) refers to socio economic welfare of an individual or a social group.
Introduction
Adi Sankaracharya in his commentary on Bhagavad Gita mentions:
dvividho hi vedokto dharmah; pravíttilaksano nivritti-laksanah ca.
jagatah sthiti karanam praninam abhyudaya nishryasa hetuh
Translation: The dharma (धर्म) taught in Veddas 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 abhyudaya (अभ्युदय), socio economic welfare and nihsreyasa (नि:श्रेयस), spiritual freedom of all being.
Both action and meditation are needed for human well-being. If only one or the other is there, there will be no health, individual or social. Through pravrtti (प्रवृत्ति), one establishes a welfare society through the improvement of economy and the political system. Through nivrtti (निवृत्ति) one achieves a value-oriented life that comes from humanity's inner spiritual dimension.[1]
There is stress in modern civilization because there is no emphasis on nivrtti (निवृत्ति), there is emphasis only on pravrtti (प्रवृत्ति). German philosopher Schopenhauer said: 'When men achieve security and welfare, now that they have solved all other problems, they become a problem to themselves'[2]. When there is the endless pursuit of money, power, and pleasure, the result is the creation of widespread value erosion and increasing violence[1]. All this is due to lack of nivrtti (निवृत्ति).
Abhyudaya and Nihsreyasa
Therefor Sankara emphasises on Praninam saksat abhyudaya-nihsreyasa-hetuh - a philosophy of life which integrates social welfare and spiritual freedom through action and meditation. There is one point to be mentioned in this context. Udaya after abhi means welfare; abhi means together, not alone; it is an
ZAJ %.,./ a ■ important prefix added to this particular expression; that rrip,‘.an, that no socio-economic development can come without erative endeavour; there is need for co-ordination, team sp4 to create a healthy society. If each one fights against the of there will be no prosperity. Social peace is absolutely essential' co-operation is essential, teamwork is essential; all that is eni, phasized by that one word abhi. That is the one value which We have not assimilated enough in our society in India in recent centuries. Today we have to learn that lesson; we have to de- velop public spirit. All our villages can become heavens tomor- row, if ourpeople know how to work together. We have not learnt it yet, and so our co-operative societies often faillf there is no co-operative spirit, how can we make a success of our co- operative movement? Two FRUITS OF THESE PATHS: ABHYUDAYA AND NII$REYASA Thus the word abhi added to udaya is very important; it emphasizes togetherness. 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 prop- erly fed and educated—all these we can achieve only by work- ing together. That is the way to make our Paficayats and mu- nicipalities healthy. That is the way we can bring a new healthy India to life. So, this philosophy of abhyudaya is important; the West has achieved it to a large extent; and we can learn from the West how to work it out in our country. Three values we have to bring into our life and work: hard work, efficient work, and co-operative work. aiikaracarya says that this Vedic OF losophy, with its twofold ideology of pravrtti and nivrtti, makes for the abhyudaya of men and women on the one side, and nti*eyasa on the other. This is what we speak of concerning a full welfare state today; there is nothing utopian about it; many societies have achieved abhyudaya today; and we also can achieve it in India, provided we develop what is called char- acter efficiency. As Jesus said, 'if' cannot love Me whom you have seen, how can you love God whomyou have not
Commentary
Therefor