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''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh''

''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 [[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 (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 [[अभ्युदय|abhyudaya (अभ्युदय)]], socio economic welfare and [[nihsreyasa (नि:श्रेयस)]], adhyatmik 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 by improving the economical and 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 by improving the economical and political system. Through [[nivrtti (निवृत्ति)]] one achieves a value-oriented life that comes from humanity's inner adhyatmik dimension.<ref name=":0" />

There is stress in modern civilization because there is emphasis only on pravrtti (प्रवृत्ति), and not on [[nivrtti (निवृत्ति)]]. 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 creation of widespread value erosion and increasing violence<ref name=":0" />. All this is because of lack of [[nivrtti (निवृत्ति)]].

There is stress in modern civilization because there is emphasis only on pravrtti (प्रवृत्ति), and not on [[nivrtti (निवृत्ति)]]. 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 creation of widespread value erosion and increasing violence<ref name=":0" />. All this is because of lack of [[nivrtti (निवृत्ति)]].

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 [[अभ्युदय|abhyudaya (अभ्युदय)]] of men and women on the one side, and [[nihsreyasa (नि:श्रेयस)]], on the other^[1].

Therefore Sankara emphasises on ''Praninam saksat abhyudaya-nihsreyasa-hetuh -'' a philosophy of life which integrates social welfare and adhyatmik 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 [[अभ्युदय|abhyudaya (अभ्युदय)]] of men and women on the one side, and [[nihsreyasa (नि:श्रेयस)]], on the other^[1].

KS Narayanacharya explains Pravrtti as the "forward path" of life in all its continuity. Wedded to progeny, earnings, social and political welfare, and worldly affairs of all kind<ref>Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore, Page 75 (Glossary)</ref>.   

KS Narayanacharya explains Pravrtti as the "forward path" of life in all its continuity. Wedded to progeny, earnings, social and political welfare, and worldly affairs of all kind<ref>Insights Into the Taittiriya Upanishad, Dr. K. S. Narayanacharya, Published by Kautilya Institute of National Studies, Mysore, Page 75 (Glossary)</ref>.