Difference between revisions of "Nihshreyasa (निःश्रेयसम्)"
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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>. | ||
| − | + | 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" />. | |
| − | + | 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 | |
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Revision as of 13:08, 2 November 2017
Nihsreyasa (नि:श्रेयस) is the quest for oneself. It is the search of innate spirituality within oneself.
Explanation of Term
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 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 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[1].
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[1]. This is a better definition of welfare state and there is nothing utopian about it[1].
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