Difference between revisions of "Nihshreyasa (निःश्रेयसम्)"
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Nihsreyasa (नि:श्रेयस) is the quest for oneself. It is the search of innate spirituality within oneself. | Nihsreyasa (नि:श्रेयस) is the quest for oneself. It is the search of innate spirituality within oneself. | ||
| − | == Explanation | + | == Explanation == |
[[Adi Sankaracharya]] in his commentary on [[Bhagavad Gita]] mentions: | [[Adi Sankaracharya]] in his commentary on [[Bhagavad Gita]] mentions: | ||
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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, | + | 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" />. | ||
| + | |||
| + | 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. | ||
| + | |||
| + | 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. | ||
Revision as of 13:33, 2 November 2017
Nihsreyasa (नि:श्रेयस) is the quest for oneself. It is the search of innate spirituality within oneself.
Explanation
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 nihsreyasa (नि:श्रेयस) on the other[1]. This is a better definition of welfare state and there is nothing utopian about it[1].
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'[1].
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.
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.