Difference between revisions of "Pravrtti and Nivrtti (प्रवृत्तिः निवृत्तिः च)"
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| − | Pravrtti (प्रवृत्ति), is outward action and [[nivrtti (निवृत्ति)]], is inward contemplation. These two governed by dharma (धर्म) brings about even stability of the world<ref>Swami, Ranganathananda, Universal Message of Bhagavad Gita: An exposition of the Gita in the Light of Modern Thought and Modern Needs. Volume 1 </ref>. | + | Pravrtti (प्रवृत्ति), is outward action and [[nivrtti (निवृत्ति)]], is inward contemplation. These two governed by dharma (धर्म) brings about even stability of the world<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>. |
== Detailed Discussion == | == Detailed Discussion == | ||
| + | [[Adi Sankaracharya]] in his commentary on [[Bhagavad Gita]] mentions: | ||
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''dvividho hi vedokto dharmah; pravíttilaksano nivritti-laksanah ca''. | ''dvividho hi vedokto dharmah; pravíttilaksano nivritti-laksanah ca''. | ||
''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh'' | ''jagatah sthiti karanam praninam abhyudaya nishryasa hetuh'' | ||
| − | 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. | + | 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. |
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| + | 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" /> | ||
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| + | Otherwise, plenty of wealth, power, and everything else you may have through pravrtti, but with only pravrtti and no nivrtti, society will be all right in the short run, but in the long run, it will be in trouble. The whole of modern Western civilization today is in trouble because there is no emphasis on nivrtti, there is emphasis only on pravrtti—work, work, and work; earn more and more money, but remain inwardly poorer and poorer, until one be-comes a nervous wreck. Many people are suffering thus in the modern world. I often quote the German philosopher Schopenhauer from his book, The World as Will and Idea; mind you, he told this about 130 years ago and what he said then is absolutely true today. He said: 'When men achieve security and welfare, now that they have solved all other problems, they become a problem to themselves.' How literally true is this for men and women in this mod-ern age! Even in our own country, there is the endless pursuit of money, power, and pleasure; and the result is the creation of widespread value erosion and increasing violence. That is not the way to maintain a healthy human society. The second ele-ment, nivrtti, is lacking. So ankara says Preittinam saksat abhyudaya-niWeyasa-hetuh, 'a philosophy of life which integrates social welfare and spiritual freedom', through action and medi-tation. There is one point to be mentioned in this context. Udaya after abhi means welfare; abhi means together, not alone; it is an | ||
Revision as of 11:52, 2 November 2017
Pravrtti (प्रवृत्ति), is outward action and nivrtti (निवृत्ति), is inward contemplation. These two governed by dharma (धर्म) brings about even stability of the world[1].
Detailed Discussion
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]
Otherwise, plenty of wealth, power, and everything else you may have through pravrtti, but with only pravrtti and no nivrtti, society will be all right in the short run, but in the long run, it will be in trouble. The whole of modern Western civilization today is in trouble because there is no emphasis on nivrtti, there is emphasis only on pravrtti—work, work, and work; earn more and more money, but remain inwardly poorer and poorer, until one be-comes a nervous wreck. Many people are suffering thus in the modern world. I often quote the German philosopher Schopenhauer from his book, The World as Will and Idea; mind you, he told this about 130 years ago and what he said then is absolutely true today. He said: 'When men achieve security and welfare, now that they have solved all other problems, they become a problem to themselves.' How literally true is this for men and women in this mod-ern age! Even in our own country, there is the endless pursuit of money, power, and pleasure; and the result is the creation of widespread value erosion and increasing violence. That is not the way to maintain a healthy human society. The second ele-ment, nivrtti, is lacking. So ankara says Preittinam saksat abhyudaya-niWeyasa-hetuh, 'a philosophy of life which integrates social welfare and spiritual freedom', through action and medi-tation. There is one point to be mentioned in this context. Udaya after abhi means welfare; abhi means together, not alone; it is an