Svasthya (स्वास्थ्यम्) - Revision history

Fordharma: /* Holistic Equilibrium in Ayurveda */

2023-02-14T09:13:38Z

Holistic Equilibrium in Ayurveda

Fordharma: /* Ayurveda - Perspective of health */

2023-02-10T17:46:42Z

Ayurveda - Perspective of health

Fordharma: Added content

2023-02-10T17:18:49Z

Added content

Show changes

Fordharma: /* Dharma, Samskaras, - Socially oriented or Collective Perspective */

2023-02-10T14:28:44Z

Dharma, Samskaras, - Socially oriented or Collective Perspective

Fordharma: /* Purusharthas - Perspective of Purposefulness */

2023-02-10T08:22:11Z

Purusharthas - Perspective of Purposefulness

Fordharma: Added content

2023-02-09T17:50:01Z

Added content

Fordharma: /* Ayurvedic Viewpoint */

2023-02-08T19:01:54Z

Ayurvedic Viewpoint

Fordharma: /* Philosophy of Purusharthas */

2023-02-08T17:40:07Z

Philosophy of Purusharthas

Fordharma: Added content

2023-02-07T18:12:04Z

Added content

Fordharma: /* Homeostasis or being balanced */

2023-02-06T18:13:50Z

Homeostasis or being balanced

@@ Line 86: / Line 86: @@
 Freeman<ref>Freeman G L, ''The Energetics of Human Behaviour.'' Ithaca, N.Y., Cornell University Press (1948)</ref> observes that an organism or an individual tends to maintain normality against external and internal disrupting agencies by making certain psychological alterations with respect to physical and social surroundings. Thus, homeostasis which connotes an automatic normalizing physiological parameter exemplified by maintenance of body temperature, oxygen and carbondioxide levels, and so on has acquired a psychological connotation to include perceptual, and intellectual functioning of an individual. Homeostasis is a dynamic equilibrium, because the individual is constantly taking corrective/adjustive action to restore the balance.<ref name=":4" />
-==== Holistic Equilibrium in Ayurveda ====
+==== Holistic Approach in Ayurveda ====
 [[Acharya Charaka (आचार्य चरकः)|Acharya Charaka]] relates the terms [[Prakrti (प्रकृतिः)|Prakrti]], Svasthya, Sukha, Arogya, Dhatusamya as synonyms of health. He stresses that disorder is disequilibrium (asantulana) of [[Dhatus (धातवः)|Dhatus]] and their equilibrium is health. Having various qualities in right or natural quantities (sama) is considered essential for health. Asantulan (imbalance) is the cause of illness. Being healthy means balance, harmony and equilibrium in all the physiological activities of body and mind. This harmonious situation gives pleasure and eternal happiness devoid of any stress. [[Ayurveda (आयुर्वेदः)|Ayurveda]] considers the imbalance of the three [[Doshas (दोषाः)|Dosha]] as the immediate cause of all types of disease in the body. It also describes ways to attain mental balance by ‘[[Sadvrutta (सद्वृत्तम्)|Sadvrutta]]’ which means good regimen, a code of conduct for keeping a balanced condition of body and mind. Speaking truth, avoiding losing of temper in any circumstances, controlling passions and desires, not harming anyone are some of the ethical conducts described.<ref name=":7">Devan, Shweta et. al: ''The Basics of Healthy Living (Swasthavritta)'' in IAMJ: Volume 2; Issue 2; Mar - Apr 2014</ref> Acharya Sushruta also advocates the maintenance of balance (samatva) or equilibrium of the doshas, dhatus, malas and agni in the body to be a Svastha.

@@ Line 96: / Line 96: @@
 Even-minded in pleasure and pain, forbearing, ever content, steady in meditation, self-controlled and possessed of firm conviction are a few qualities of a steady minded person as mentioned in the shloka समदुःखसुखः क्षमी।। (Bhag. Gita. 12.13)<ref name=":4" />
 == Role of Worldview in Svasthya ==
-Underlying any concept of quality of life and wellbeing is a worldview, which provides a perspective on the nature of man, his place in the universe, and on the nature of the universe.
+Underlying any concept of quality of life and wellbeing is a worldview, which provides a perspective on the nature of man, his place in the universe, and on the nature of the universe. Indian society is an amalgamation of the materialistic perspective (hedonistic) at one end, the spiritual perspective (transcendental) at the opposite end along and the various blends of materialistic and spiritual perspectives which is the collectivist perspective.<ref name=":2" />
 === Charvaka Philosophy - Hedonistic Viewpoint ===
@@ Line 107: / Line 105: @@
 Svasthya according to them was physical health and sensual pleasure. It affirmed the view that life belongs only to this world and ends in this world and therefore one should try to make the best of this life. Man should do whatever is possible to enhance pleasure and avoid pain and any action done for the sake of pleasure is justified. Since pleasure is not possible without wealth (artha), one could beg, borrow or steal or even murder, to have more wealth and more pleasure.<ref name=":2" />
-However, in contemporary times we see that there are many indicators to say that this philosophy is taking hold of the Indian psyche. Under the influence of scientific and technological innovations, industrialization, modernisation, open trade policy, westernization and globalisation there is increased consumerism and ‘credit’ cards are becoming popular. It reminisces the famous statement of Chaarvaaka: rnam krtva grtam pibheth, which means one should drink ghee (2) (clarified butter) even if one has to take credit.<ref name=":2" />
+However, in contemporary times we see that there are many indicators to say that this philosophy is taking hold of the Indian psyche. Under the influence of scientific and technological innovations, industrialization, modernisation, open trade policy, westernization and globalisation there is increased consumerism and ‘credit’ cards are becoming popular. It reminisces the famous statement of Charvaka: ऋणं कृत्वा घृतं पिबेत् । rnam krtva grtam pibheth, which means one should drink ghee (clarified butter) even if one has to take credit.<ref name=":2" />
 === Vedic and Upanishadic Philosophy - Transcendent Viewpoint ===
-On the other end of the psychological spectrum lies the ideal view of reality upheld across Indian traditions. Svasthya as well as Ananda (happiness) are purely subjective and do not depend on any objective conditions of reality, including one's state of body-mind-sense complex. This view is rooted in all  Vedic and Upanishadic traditions of India. The Vedic and Upanishadic seers emphasized on realizing that which is eternal (nitya) and permanent (satya), rather than going after anything that is momentary (kshanika) and that is liable to undergo decay and destruction (kshara) or impermanent (mithya) in the universe. This was an aspect of the more fundamental quest to know the ultimate truth, by seer and sages of India. They understood and defined the ultimate truth (concepts of satyam and mithya) with reference to that which is permanent and everlasting rather than that which is impermanent and transient. They applied this distinction in understanding everything in the universe: physical, biological, psychological, ethical, moral, and so on. They made use of this distinction even to evaluate what is good and not good, what is worthy and unworthy, what is desirable and undesirable, etc. So in defining happiness and wellbeing they applied the same rule.<ref name=":2" />
+On the other end of the psychological spectrum lies the ideal view of reality upheld across Indian traditions. Svasthya as well as Ananda (आनन्दम् । happiness) are purely subjective and do not depend on any objective conditions of reality, including one's state of body-mind-sense complex. This view is rooted in all  Vedic and Upanishadic traditions of India. The Vedic and Upanishadic seers emphasized on realizing that which is eternal (नित्यम् । nitya) and permanent (सत्यम् । satya), rather than going after anything that is momentary (क्षणिकम् । kshanika) and that is liable to undergo decay and destruction (क्षरम् । kshara) or impermanent (मिथ्या । mithya) in the universe. This was an aspect of the more fundamental quest to know the ultimate truth, by seer and sages of India. They understood and defined the ultimate truth (concepts of satyam and mithya) with reference to that which is permanent and everlasting rather than that which is impermanent and transient. They applied this distinction in understanding everything in the universe: physical, biological, psychological, ethical, moral, and so on. They made use of this distinction even to evaluate what is good and not good, what is worthy and unworthy, what is desirable and undesirable, etc. So in defining happiness and wellbeing they applied the same rule.<ref name=":2" />
-Intuitive recognition of what is permanent and everlasting led to the revealing of an ultimate principle called variously as [[Brahman (ब्रह्मन्)|Brahman]] or Parabrahman, depending on the sampradaya. Brahman is referred to as having the signs of Satyam (Existence), Jnanam (Knowledge) and Anantam (Infinite). It is all-pervading, omniscient and hence considered as substratum of the universe as per Advaita Vedanta. The [[Jiva (जीवः)|Jiva]] refers to an individual and the personal aspect of the ultimate principle of the universe encased in a Jiva was called as Atman, the transcendental self. The Upanishadic seers laid out the philosophy that Atman/Brahman were satya (truth) and nitya  (everlasting) and urged the human beings to realize Atman as it was the fountainhead of permanent joy or Ananda and helped one to overcome all miseries, sufferings and inadequacies in life. They declared that in this highest state of realization and in this lies the true well-being and welfare (kalyana) of one and all. <ref name=":2" />
+Intuitive recognition of what is permanent and everlasting led to the revealing of an ultimate principle called variously as [[Brahman (ब्रह्मन्)|Brahman]] or Parabrahman, depending on the sampradaya. Brahman is referred to as having the signs of Satyam (सत्यम् । Existence), Jnanam (ज्ञानम् । Knowledge) and Anantam (अनन्तम् । Infinite). It is all-pervading, omniscient and hence considered as substratum of the universe as per Advaita Vedanta. The [[Jiva (जीवः)|Jiva]] refers to an individual and the personal aspect of the ultimate principle of the universe encased in a [[Jiva (जीवः)]] was called as [[Atman (आत्मन्)]], the transcendental self. The Upanishadic seers laid out the philosophy that Atman/Brahman were satya (truth) and nitya  (everlasting) and urged the human beings to realize Atman as it was the fountainhead of permanent joy or Ananda and helped one to overcome all miseries, sufferings and inadequacies in life. They declared that in this highest state of realization and in this lies the true well-being and welfare (kalyana) of one and all. <ref name=":2" />
 === Purusharthas - Perspective of Purpose of Existence ===
@@ Line 127: / Line 125: @@
 === Ayurveda - Perspective of health ===
-World Health Organization defined the concept of health that ―Health is a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity. Components of health and well-being are mutually interrelated (WHO, 1948).<ref name=":6" /> In Indian traditions, Ayurveda is recognized as a special branch of knowledge of life that deals with body and mind and holistic well-being. The term Ayurveda is derived from two Sanskrit words: Ayus (meaning life) and veda (meaning knowledge or science). Ayus, referring to the whole of life in its all conditions, is comprised of happiness (sukha), sorrow (duhkha), good (hita), and bad (ahita). Being free from physical and mental diseases and bestowed with vigour, strength, energy, and vitality, along with enjoyment and success, displays a life of happiness (Sukhmayuh). In order to maintain well-being and health, Ayurveda advocates daily and seasonal routines ([[Dinacharya (दिनचर्या)|dinacharya]] and [[Rutucharya (ऋतुचर्या)|rutucharya]]), a healthy diet, exercise, and good conduct. It focuses on attempts to restore the relation of the body to the whole of the cosmos.<ref name=":7" />
+World Health Organization defined the concept of health that ―Health is a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity. Components of health and well-being are mutually interrelated (WHO, 1948).<ref name=":6" /> In Indian traditions, [[Ayurveda (आयुर्वेदः)|Ayurveda]] is recognized as a special branch of knowledge of life that deals with body and mind and holistic well-being. The term Ayurveda is derived from two Sanskrit words: Ayus (meaning life) and veda (meaning knowledge or science). <blockquote>हिताहितं सुखं दुःखम् आयुस् तस्य हिताहितम् । मानं च तच्च यत्रोक्तम् आयुर्वेदः स उच्यते ।। hitāhitaṁ sukhaṁ duḥkham āyus tasya hitāhitam । mānaṁ ca tacca yatroktam āyurvedaḥ sa ucyate ।।(Char. Samh. 1.1.41)<ref>Charaka Samhita ([https://sa.wikisource.org/wiki/%E0%A4%9A%E0%A4%B0%E0%A4%95%E0%A4%B8%E0%A4%82%E0%A4%B9%E0%A4%BF%E0%A4%A4%E0%A4%BE/%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%B8%E0%A5%8D%E0%A4%A5%E0%A4%BE%E0%A4%A8%E0%A4%AE%E0%A5%8D Sutrasthana Adhyaya 1])</ref></blockquote>Ayus, referring to the whole of life in its all conditions, is comprised of happiness (sukha), sorrow (duhkha), good (hita), and bad (ahita). Being free from physical and mental diseases and bestowed with vigour, strength, energy, and vitality, along with enjoyment and success, displays a life of happiness (Sukhmayuh). In order to maintain well-being and health, Ayurveda advocates daily and seasonal routines ([[Dinacharya (दिनचर्या)|dinacharya]] and [[Rutucharya (ऋतुचर्या)|rutucharya]]), a healthy diet, exercise, and good conduct. It focuses on attempts to restore the relation of the body to the whole of the cosmos.<ref name=":7" /> Such a holistic health perspective is required to fulfil human goals of Purusharthas as mentioned by Acharya Charaka.<blockquote>धर्मार्थकाममोक्षाणामरोग्यं मूलमूत्तमम् (Char. Samh. 1.1)</blockquote>
 == References ==
 [[Category:Vedanta]]
 [[Category:Yoga]]

@@ Line 19: / Line 19: @@
 == व्युतपत्तिः ॥ Etymology  ==
-The term Svasthya (स्वास्थ्यम्) includes स्व (Sva) = self, and स्थ (Stha) = being established. The word svastha in its original meaning refers to being established in one’s Self (Atman) which lead to svasthya, a sense of wellbeing. However, it is also used as a suffix in deha svasthya (देहस्वास्थ्यम्) and manah svasthya (मनस्स्वास्थ्यम्), to refer to physical and mental health and wellbeing. Thus it is used as a generic term.<ref name=":2" />
+The term Svasthya (स्वास्थ्यम्) includes स्व (Sva) = self, and स्थ (Stha) = being established (grounded in). The word svastha in its original meaning refers to स्वस्मिन् तिष्ठति इति स्वस्थः। being grounded in one’s Self (Atman) which leads to svasthya, a sense of wellbeing. However, it is also used as a suffix in deha svasthya (देहस्वास्थ्यम्) and manah svasthya (मनस्स्वास्थ्यम्), to refer to physical and mental health and wellbeing. Thus it is used as a generic term. People tend to experience and define svaasthya depending on one’s level of identification at physical, mental and transcendental levels.<ref name=":2" />
 Vachaspatyam quotes the term svasthya as applicable in health (आरोग्ये) and contentment (सन्तोषे). The Apte Sanskrit Hindi Dictionary mentions the meanings as
@@ Line 33: / Line 33: @@
 As defined in Oxford Dictionary, the term 'well-being" is equated with "''welfare''" which in turn is conceptualized as "''satisfactory state, health, prosperity''".<ref name=":4" /> According to Monier Williams Cologne Dictionary it is defined as ''self-dependence, sound state (of body or soul), health, ease, comfort, contentment, and satisfaction''.
-=== Ayurveda definition of Svastha ===
+=== Ayurveda's definition of Svastha ===
 [[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] has defined the term [[Svasthavrtta (स्वस्थवृत्तम्)|Svastha]] as below,<blockquote>समदोषः समाग्निश्च समधातुमलक्रियः। प्रसन्नात्मेन्द्रियमनः स्वस्थ इति अभिधीयते।। (Sush. Samh.15.48)</blockquote>Meaning: Svastha means the one who has an equilibrium (सम) of [[Doshas (दोषाः)|doshas]], [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]], [[Dhatus (धातवः)|dhatus]] and well balanced [[Malas (मलाः)|mala]] activities (in body) along with energetic/well functioning [[Indriyas (इन्द्रियाणि)|indriyas]] (इन्द्रियाणि) and [[Manas (मनः)|manas]] (मनः) as well as [[Atman (आत्मन्)|Atman]].
@@ Line 86: / Line 86: @@
 Freeman<ref>Freeman G L, ''The Energetics of Human Behaviour.'' Ithaca, N.Y., Cornell University Press (1948)</ref> observes that an organism or an individual tends to maintain normality against external and internal disrupting agencies by making certain psychological alterations with respect to physical and social surroundings. Thus, homeostasis which connotes an automatic normalizing physiological parameter exemplified by maintenance of body temperature, oxygen and carbondioxide levels, and so on has acquired a psychological connotation to include perceptual, and intellectual functioning of an individual. Homeostasis is a dynamic equilibrium, because the individual is constantly taking corrective/adjustive action to restore the balance.<ref name=":4" />
-==== Importance of Equilibrium in Ayurveda ====
+==== Holistic Equilibrium in Ayurveda ====
 [[Acharya Charaka (आचार्य चरकः)|Acharya Charaka]] relates the terms [[Prakrti (प्रकृतिः)|Prakrti]], Swasthya, Sukha, Arogya, Dhatusamya as synonyms of health. He stresses that disorder is disequilibrium (asantulana) of [[Dhatus (धातवः)|Dhatus]] and their equilibrium is health. Having various qualities in right or natural quantities (sama) is considered essential for health. Asantulan (imbalance) is the cause of illness. Being healthy means balance, harmony and equilibrium in all the physiological activities of body and mind. This harmonious situation gives pleasure and eternal happiness devoid of any stress. [[Ayurveda (आयुर्वेदः)|Ayurveda]] considers the imbalance of the three [[Doshas (दोषाः)|Dosha]] as the immediate cause of all types of disease in the body. It also describes ways to attain mental balance by ‘[[Sadvrutta (सद्वृत्तम्)|Sadvrutta]]’ which means good regimen, a code of conduct for keeping a balanced condition of body and mind. Speaking truth, avoiding losing of temper in any circumstances, controlling passions and desires, not harming anyone are some of the ethical conducts described.<ref>Devan, Shweta et. al: ''The Basics of Healthy Living (Swasthavritta)'' in IAMJ: Volume 2; Issue 2; Mar - Apr 2014</ref> Acharya Sushruta also advocates the maintenance of balance (samatva) or equilibrium of the doshas, dhatus, malas and agni in the body to be a Svastha.
-==== Significance of Equilibrium in Sankhya and Shrimad Bhagavadgita ====
+==== Psychological Equilibrium in Sankhya and Shrimad Bhagavadgita ====
 Sankhya darshana greatly stresses on the need for equilibrium of the three gunas or qualities called the Sattva (the element of poise and illumination), Rajas (the element of action and painful (dukha) experiences) and Tamas (the element of passiveness that clouds intellect and produces apathy, indifference and confusion (moha). The relation among the three gunas constituting the world is one of the constant conflict as well as cooperation. It is on the basis of the preponderance of one or the other guna that one becomes intelligent, active or indolent, and experiences various degrees of well-being or  otherwise. It is the state of samyavastha or equilibrium of the three that holds the secret to an individual's well-being.<ref name=":4" />
@@ Line 114: / Line 114: @@
 Intuitive recognition of what is permanent and everlasting led to the revealing of an ultimate principle called variously as [[Brahman (ब्रह्मन्)|Brahman]] or Parabrahman, depending on the sampradaya. Brahman is referred to as having the signs of Satyam (Existence), Jnanam (Knowledge) and Anantam (Infinite). It is all-pervading, omniscient and hence considered as substratum of the universe as per Advaita Vedanta. The [[Jiva (जीवः)|Jiva]] refers to an individual and the personal aspect of the ultimate principle of the universe encased in a Jiva was called as Atman, the transcendental self. The Upanishadic seers laid out the philosophy that Atman/Brahman were satya (truth) and nitya  (everlasting) and urged the human beings to realize Atman as it was the fountainhead of permanent joy or Ananda and helped one to overcome all miseries, sufferings and inadequacies in life. They declared that in this highest state of realization and in this lies the true well-being and welfare (kalyana) of one and all. <ref name=":2" />
-=== Purusharthas - Perspective of Purposefulness  ===
+=== Purusharthas - Perspective of Purpose of Existence ===
 While the Charvaka philosophy follows an out and out principle of sensual satiety, the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]], [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]], [[Smrti (स्मृतिः)|Smrti]] granthas and other texts, established principles of a social framework and ground rules for good life, to ensure the well-being of the society. This perspective lies in between the hedonistic Charvaka philosophy and transcendent ideals of the Vedic texts.  The ideals and practices of care, healing, and well-being in ancient Indian way of thinking are implicit in [[Grhyasutras (गृह्यसूत्राणि)|Grhya]] and [[Dharmasutras (धर्मसूत्राणि)|Dharma]] Sutras. The former deals with domestic rites and the latter with the regulations for the socio-religious life. Its various aspects are interwoven with many of the other unique reflections and practices, such as: [[Samskaras (संस्काराः)|Samskaras]], [[Purushartha (पुरुषार्थ:)|Purusharthas]], [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], and [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama dharmas]].<ref name=":5">Giri Krishnan. "Hindu Perspectives on Care, Healing, and Human Well-Being." In  ''Care, Healing, and, Human Well-Being within Interreligious Discourses'' by Helmut Weiss, Karl H. Federschmidt, Daniël J. Louw, Linda Sauer Bredvik,  181-197. African Sun Media, SUN MeDIA, 2021</ref> As the human being evolved, there came into being the personal notions of "meaning and purpose of human existence" and consequently the conception of wellbeing. For this reason, the seers formulated four major goals of human existence called [[Purushartha (पुरुषार्थ:)|Purusharthas]]. They are dharma (values), artha (wealth), kaama (desires) and moksha (liberation).<ref name=":2" /> The idea of Purusharthas, is to create a four-fold network regarding what life is about and its connection to the general human quest for meaning and purposefulness. Well-being points to a sense of satisfaction and contentment with life as a whole, as well as an inner sense of feeling at peace with our surrounding world.<ref name=":5" /> More than the search for artificial forms of happiness, Hindus are taught to value well-being, a sense of satisfaction with life, as primary to a sense of '''purposefulness'''. Thus, they are encouraged to experience sensual pleasures (kama), to pursue profit and material prosperity (artha) and to fulfill their religious and moral duties toward family and society (dharma). A well-lived life requires that one pursue and achieve all these goals, especially during the early phases of one’s life when one marries and raises a family. The significance of moksa as an ultimate aim of life lies in its engendering a particular orientation to this world and its activities. It is the belief that every rebirth is an opportunity for humans to work toward the ultimate goal of liberation, or moksa—to break free from samsara, the never-ending cycle of rebirths and re-deaths. This belief assumes that the world around us, enchanting and seductive though it may appear, is ultimately unfulfilling. So, while enjoying the pleasures that this world has to offer has its place and is important, many recognize that, in the end, such enjoyment is unlikely to be truly satisfying.<ref>Menon, Usha. "Hinduism, Happiness and Wellbeing: A Case Study of Adulthood in an Oriya Hindu Temple Town." In ''Happiness Across Cultures: Views of Happiness and Quality of Life in Non-Western Cultures'', edited by H. Selin and G. Davey, 417-434. Dordrecht: Springer. 2012</ref>
 === Dharma, Samskaras,  - Socially oriented or Collective Perspective ===
-* [[Samskaras (संस्काराः)|Samskaras]] mark the continuous series of important events in a human life-time and they arose primarily as self-expression of the joys and sorrows experienced during life. In allowing such self-expression these samskaras promote the holistic wellbeing of a person. They depict the social life-cycle of man aimed at shaping the personality of an individual allowing him to enjoy artha and kama within the framework of Dharma.
+While Purusharthas spell out an individual's goals to lead a meaningful life, the foundation viz., [[Dharma (धर्मः)|Dharma]], encompasses not just an individual's pleasure and need satisfaction but also stresses on socially oriented responses for collective good. As Kuppuswamy notes “Mahabharatha, one of the two great epic poems of India, declares, ‘Dharma is created for the well-being of all creation, ‘all that is free from doing harm to any created being is certainly dharma; for indeed, dharma is created to keep all creation free from any harm’; ‘dharma is so called because it protects all; dharma preserves all that is capable of preserving the universe.’ (Shaanti Parva 109-10, 11, 58)”. It is complex paradigm to define and has different connotations in different contexts. Broadly speaking, the concept stands for the fundamental order in social affairs and in moral life and is a principle which maintains the stability of society  (Kuppuswamy, 1977). Dharma connotes precepts that aim at securing the material and spiritual sustenance and growth of the individual and society.<ref>Kiran Kumar, S. K. ''Perspectives on well-being in the Indian tradition.'' In Journal of Indian Psychology, 22 (2), 63-72, July 2004</ref>
-* [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] are directly linked to an individual's responsibility as a caregiver to fellow human-beings, animals and other creatures as well as paying homage to the rshis, ancestors and divine beings. They prioritize care for parents and elders, honouring guests, extending hospitality to all, and demarcate the striving for the well-being of every  being.<ref name=":5" />
 === Ayurveda - Perspective of health ===

@@ Line 115: / Line 115: @@
 === Purusharthas - Perspective of Purposefulness  ===
-While the Charvaka philosophy follows an out and out principle of sensual satiety, the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]], [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]], [[Smrti (स्मृतिः)|Smrti]] granthas and other texts, established principles of a social framework and ground rules for good life, to ensure the well-being of the society. This perspective lies in between the hedonistic Charvaka philosophy and transcendent ideals of the Vedic texts.  The ideals and practices of care, healing, and well-being in ancient Indian way of thinking are implicit in [[Grhyasutras (गृह्यसूत्राणि)|Grhya]] and [[Dharmasutras (धर्मसूत्राणि)|Dharma]] Sutras. The former deals with domestic rites and the latter with the regulations for the socio-religious life. Its various aspects are interwoven with many of the other unique reflections and practices, such as: [[Samskaras (संस्काराः)|Samskaras]], [[Purushartha (पुरुषार्थ:)|Purusharthas]], [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], and [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama dharmas]].<ref name=":5">Giri Krishnan. "Hindu Perspectives on Care, Healing, and Human Well-Being." In  ''Care, Healing, and, Human Well-Being within Interreligious Discourses'' by Helmut Weiss, Karl H. Federschmidt, Daniël J. Louw, Linda Sauer Bredvik,  181-197. African Sun Media, SUN MeDIA, 2021</ref> As the human being evolved, there came into being the personal notions of "meaning and purpose of human existence" and consequently the conception of wellbeing. For this reason, the seers formulated four major goals of human existence called [[Purushartha (पुरुषार्थ:)|Purusharthas]]. They are dharma (values), artha (wealth), kaama (desires) and moksha (liberation).<ref name=":2" /> The idea of Purusharthas, is to create a four-fold network regarding what life is about and its connection to the general human quest for meaning and purposefulness. Well-being points to a sense of satisfaction and contentment with life as a whole, as well as an inner sense of feeling at peace with our world.<ref name=":5" /> More than the search for artificial forms of happiness, Hindus are taught to value well-being, a sense of satisfaction with life, as primary to a sense of '''purposefulness'''. Thus, they are encouraged to experience sensual pleasures (kama), to pursue profit and material prosperity (artha) and to fulfill their religious and moral duties toward family and society (dharma). A well-lived life requires that one pursue and achieve all these goals, especially during the early phases of one’s life when one marries and raises a family. The significance of moksa as an ultimate aim of life lies in its engendering a particular orientation to this world and its activities. It is the belief that every rebirth is an opportunity for humans to work toward the ultimate goal of liberation, or moksa—to break free from samsara, the never-ending cycle of rebirths and re-deaths. This belief assumes that the world around us, enchanting and seductive though it may appear, is ultimately unfulfilling. So, while enjoying the pleasures that this world has to offer has its place and is important, many recognize that, in the end, such enjoyment is unlikely to be truly satisfying.<ref>Menon, Usha. "Hinduism, Happiness and Wellbeing: A Case Study of Adulthood in an Oriya Hindu Temple Town." In ''Happiness Across Cultures: Views of Happiness and Quality of Life in Non-Western Cultures'', edited by H. Selin and G. Davey, 417-434. Dordrecht: Springer. 2012</ref>
+While the Charvaka philosophy follows an out and out principle of sensual satiety, the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]], [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]], [[Smrti (स्मृतिः)|Smrti]] granthas and other texts, established principles of a social framework and ground rules for good life, to ensure the well-being of the society. This perspective lies in between the hedonistic Charvaka philosophy and transcendent ideals of the Vedic texts.  The ideals and practices of care, healing, and well-being in ancient Indian way of thinking are implicit in [[Grhyasutras (गृह्यसूत्राणि)|Grhya]] and [[Dharmasutras (धर्मसूत्राणि)|Dharma]] Sutras. The former deals with domestic rites and the latter with the regulations for the socio-religious life. Its various aspects are interwoven with many of the other unique reflections and practices, such as: [[Samskaras (संस्काराः)|Samskaras]], [[Purushartha (पुरुषार्थ:)|Purusharthas]], [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], and [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama dharmas]].<ref name=":5">Giri Krishnan. "Hindu Perspectives on Care, Healing, and Human Well-Being." In  ''Care, Healing, and, Human Well-Being within Interreligious Discourses'' by Helmut Weiss, Karl H. Federschmidt, Daniël J. Louw, Linda Sauer Bredvik,  181-197. African Sun Media, SUN MeDIA, 2021</ref> As the human being evolved, there came into being the personal notions of "meaning and purpose of human existence" and consequently the conception of wellbeing. For this reason, the seers formulated four major goals of human existence called [[Purushartha (पुरुषार्थ:)|Purusharthas]]. They are dharma (values), artha (wealth), kaama (desires) and moksha (liberation).<ref name=":2" /> The idea of Purusharthas, is to create a four-fold network regarding what life is about and its connection to the general human quest for meaning and purposefulness. Well-being points to a sense of satisfaction and contentment with life as a whole, as well as an inner sense of feeling at peace with our surrounding world.<ref name=":5" /> More than the search for artificial forms of happiness, Hindus are taught to value well-being, a sense of satisfaction with life, as primary to a sense of '''purposefulness'''. Thus, they are encouraged to experience sensual pleasures (kama), to pursue profit and material prosperity (artha) and to fulfill their religious and moral duties toward family and society (dharma). A well-lived life requires that one pursue and achieve all these goals, especially during the early phases of one’s life when one marries and raises a family. The significance of moksa as an ultimate aim of life lies in its engendering a particular orientation to this world and its activities. It is the belief that every rebirth is an opportunity for humans to work toward the ultimate goal of liberation, or moksa—to break free from samsara, the never-ending cycle of rebirths and re-deaths. This belief assumes that the world around us, enchanting and seductive though it may appear, is ultimately unfulfilling. So, while enjoying the pleasures that this world has to offer has its place and is important, many recognize that, in the end, such enjoyment is unlikely to be truly satisfying.<ref>Menon, Usha. "Hinduism, Happiness and Wellbeing: A Case Study of Adulthood in an Oriya Hindu Temple Town." In ''Happiness Across Cultures: Views of Happiness and Quality of Life in Non-Western Cultures'', edited by H. Selin and G. Davey, 417-434. Dordrecht: Springer. 2012</ref>
 * [[Samskaras (संस्काराः)|Samskaras]] mark the continuous series of important events in a human life-time and they arose primarily as self-expression of the joys and sorrows experienced during life. In allowing such self-expression these samskaras promote the holistic wellbeing of a person. They depict the social life-cycle of man aimed at shaping the personality of an individual allowing him to enjoy artha and kama within the framework of Dharma.
 * [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] are directly linked to an individual's responsibility as a caregiver to fellow human-beings, animals and other creatures as well as paying homage to the rshis, ancestors and divine beings. They prioritize care for parents and elders, honouring guests, extending hospitality to all, and demarcate the striving for the well-being of every  being.<ref name=":5" />

@@ Line 42: / Line 42: @@
 == Processes involved in Svasthya ==
-Svasthya denotes a desirable state of affairs of the individual that ensures proper development of his potential so that he is able to meet the various demands of his environment, and satisfy his needs in a socially acceptable manner. And to bring about this "highly desirable state" an organism may undergo transformative processes to maintain equilibrium at the psychological, emotional, and physiological or biological levels.
+Svasthya denotes a desirable state of affairs of the individual that ensures proper development of his potential so that he is able to meet the various demands of his environment, and satisfy his needs in a socially acceptable manner. And to bring about this "highly desirable state" an organism may undergo transformative processes to maintain equilibrium at the psychological, emotional, and physiological or biological levels. All men desire to avoid every kind of pain, and attain a state of enjoyment and well-being at all times putting an end to all sufferings. But on this earth we cannot have pleasure only and exclude pain altogether. Therefore, during one's earthy existence the best a person can do is to maintain a kind of balance or equilibrium which is itself a state of well-being.<ref name=":4" />
 === Adjustment ===
@@ Line 81: / Line 81: @@
 === Homeostasis or being balanced ===
-In its original form, the term homeostasis connotes internal form of self-regulation for maintaining an internal bodily balance or adjustment. From this internal self-regulatory mechanism, the connotation of homeostasis has been expanded to comprise the process of psychological and even compensatory social adjustment.
+In its original form, the term homeostasis connotes internal form of self-regulation for maintaining an internal bodily balance or adjustment. From this internal self-regulatory mechanism, the connotation of homeostasis has been expanded to comprise the process of psychological and even compensatory social adjustment. This aspect of avoidance of extremes and thereby maintaining an equilibrium is considered vital to man's health: अति सर्वत्र वर्जयेत् (Ati sarvatra varjayet) or excess is to be avoided everywhere. This is true not only with regard to bodily functions, pleasures of senses, but with the total life and conduct.<ref name=":4" />
-Freeman<ref>Freeman G L, ''The Energetics of Human Behaviour.'' Ithaca, N.Y., Cornell University Press (1948)</ref> observes that an organism or an individual tends to maintain normality against external and internal disrupting agencies by making certain psychological alterations with respect to physical and social surroundings. Thus, homeostasis which connotes an automatic normalizing physiological parameter exemplified by maintenance of body temperature, oxygen and carbondioxide levels, and so on has acquired a psychological connotation to include perceptual, and intellectual functioning of an individual. Homeostasis which is a dynamic equilibrium, because the individual is constantly taking corrective/adjustive action to restore the balance.<ref name=":4" />
+==== Physiological Equilibrium ====
-[[Acharya Charaka (आचार्य चरकः)|Acharya Charaka]] relates the terms [[Prakrti (प्रकृतिः)|Prakrti]], Swasthya, Sukha, Arogya, Dhatusamya as synonyms of health. He stresses that disorder is disequilibrium (asantulana) of [[Dhatus (धातवः)|Dhatus]] and their equilibrium is health. Being healthy means balance, harmony and equilibrium in all the physiological activities of body and mind. This harmonious situation gives pleasure and eternal happiness devoid of any stress. [[Ayurveda (आयुर्वेदः)|Ayurveda]] considers the imbalance of the three [[Doshas (दोषाः)|Dosha]] as the immediate cause of all types of disease in the body. It also describes ways to attain mental balance by ‘[[Sadvrutta (सद्वृत्तम्)|Sadvrutta]]’ which means good regimen, a code of conduct for keeping a balanced condition of body and mind. Speaking truth, avoiding losing of temper in any circumstances, controlling passions and desires, not harming anyone are some of the ethical conducts described.<ref>Devan, Shweta et. al: ''The Basics of Healthy Living (Swasthavritta)'' in IAMJ: Volume 2; Issue 2; Mar - Apr 2014</ref> Acharya Sushruta also advocates the maintenance of balance (samatva) or equilibrium of the doshas, dhatus, malas and agni in the body to be a Svastha.
+==== Importance of Equilibrium in Ayurveda ====
 == Role of Worldview in Svasthya ==
 Underlying any concept of quality of life and wellbeing is a worldview, which provides a perspective on the nature of man, his place in the universe, and on the nature of the universe.
@@ Line 109: / Line 117: @@
 While the Charvaka philosophy follows an out and out principle of sensual satiety, the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]], [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]], [[Smrti (स्मृतिः)|Smrti]] granthas and other texts, established principles of a social framework and ground rules for good life, to ensure the well-being of the society. This perspective lies in between the hedonistic Charvaka philosophy and transcendent ideals of the Vedic texts.  The ideals and practices of care, healing, and well-being in ancient Indian way of thinking are implicit in [[Grhyasutras (गृह्यसूत्राणि)|Grhya]] and [[Dharmasutras (धर्मसूत्राणि)|Dharma]] Sutras. The former deals with domestic rites and the latter with the regulations for the socio-religious life. Its various aspects are interwoven with many of the other unique reflections and practices, such as: [[Samskaras (संस्काराः)|Samskaras]], [[Purushartha (पुरुषार्थ:)|Purusharthas]], [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], and [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama dharmas]].<ref name=":5">Giri Krishnan. "Hindu Perspectives on Care, Healing, and Human Well-Being." In  ''Care, Healing, and, Human Well-Being within Interreligious Discourses'' by Helmut Weiss, Karl H. Federschmidt, Daniël J. Louw, Linda Sauer Bredvik,  181-197. African Sun Media, SUN MeDIA, 2021</ref> As the human being evolved, there came into being the personal notions of "meaning and purpose of human existence" and consequently the conception of wellbeing. For this reason, the seers formulated four major goals of human existence called [[Purushartha (पुरुषार्थ:)|Purusharthas]]. They are dharma (values), artha (wealth), kaama (desires) and moksha (liberation).<ref name=":2" /> The idea of Purusharthas, is to create a four-fold network regarding what life is about and its connection to the general human quest for meaning and purposefulness. Well-being points to a sense of satisfaction and contentment with life as a whole, as well as an inner sense of feeling at peace with our world.<ref name=":5" /> More than the search for artificial forms of happiness, Hindus are taught to value well-being, a sense of satisfaction with life, as primary to a sense of '''purposefulness'''. Thus, they are encouraged to experience sensual pleasures (kama), to pursue profit and material prosperity (artha) and to fulfill their religious and moral duties toward family and society (dharma). A well-lived life requires that one pursue and achieve all these goals, especially during the early phases of one’s life when one marries and raises a family. The significance of moksa as an ultimate aim of life lies in its engendering a particular orientation to this world and its activities. It is the belief that every rebirth is an opportunity for humans to work toward the ultimate goal of liberation, or moksa—to break free from samsara, the never-ending cycle of rebirths and re-deaths. This belief assumes that the world around us, enchanting and seductive though it may appear, is ultimately unfulfilling. So, while enjoying the pleasures that this world has to offer has its place and is important, many recognize that, in the end, such enjoyment is unlikely to be truly satisfying.<ref>Menon, Usha. "Hinduism, Happiness and Wellbeing: A Case Study of Adulthood in an Oriya Hindu Temple Town." In ''Happiness Across Cultures: Views of Happiness and Quality of Life in Non-Western Cultures'', edited by H. Selin and G. Davey, 417-434. Dordrecht: Springer. 2012</ref>
-* Samskaras mark the continuous series of important events in a human life-time and they arose primarily as self-expression of the joys and sorrows experienced during life. In allowing such self-expression these samskaras promote the holistic wellbeing of a person. They depict the social life-cycle of man aimed at shaping the personality of an individual allowing him to enjoy artha and kama within the framework of Dharma.
+* [[Samskaras (संस्काराः)|Samskaras]] mark the continuous series of important events in a human life-time and they arose primarily as self-expression of the joys and sorrows experienced during life. In allowing such self-expression these samskaras promote the holistic wellbeing of a person. They depict the social life-cycle of man aimed at shaping the personality of an individual allowing him to enjoy artha and kama within the framework of Dharma.
-* Panchamahayajnas are directly linked to an individual's responsibility as a caregiver to fellow human-beings, animals and other creatures as well as paying homage to the rshis, ancestors and divine beings. They prioritize care for parents and elders, honouring guests, extending hospitality to all, and demarcate the striving for the well-being of every  being.<ref name=":5" />
+* [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]] are directly linked to an individual's responsibility as a caregiver to fellow human-beings, animals and other creatures as well as paying homage to the rshis, ancestors and divine beings. They prioritize care for parents and elders, honouring guests, extending hospitality to all, and demarcate the striving for the well-being of every  being.<ref name=":5" />
 === Ayurveda - Perspective of health ===
 Ayurveda is recognized as a special branch of knowledge of life that deals with body and mind and holistic well-being. The term Ayurveda is derived from two Sanskrit words: Ayus (meaning life) and veda (meaning knowledge or science). Ayus, referring to the whole of life in its all conditions, is comprised of happiness (sukha), sorrow (duhkha), good (hita), and bad (ahita). Being free from physical and mental diseases and bestowed with vigour, strength, energy, and vitality, along with enjoyment and success, displays a life of happiness (Sukhmayuh). In order to maintain well-being and health, Ayurveda advocates daily and seasonal routines ([[Dinacharya (दिनचर्या)|dinacharya]] and [[Rutucharya (ऋतुचर्या)|rutucharya]]), a healthy diet, exercise, and good conduct. It focuses on attempts to restore the relation of the body to the whole of the cosmos.
 == स्वास्थ्ये प्रभावकारक तत्त्वानि ॥ Factors Influencing Svasthya ==

@@ Line 106: / Line 106: @@
 Intuitive recognition of what is permanent and everlasting led to the revealing of an ultimate principle called variously as [[Brahman (ब्रह्मन्)|Brahman]] or Parabrahman, depending on the sampradaya. Brahman is referred to as having the signs of Satyam (Existence), Jnanam (Knowledge) and Anantam (Infinite). It is all-pervading, omniscient and hence considered as substratum of the universe as per Advaita Vedanta. The [[Jiva (जीवः)|Jiva]] refers to an individual and the personal aspect of the ultimate principle of the universe encased in a Jiva was called as Atman, the transcendental self. The Upanishadic seers laid out the philosophy that Atman/Brahman were satya (truth) and nitya  (everlasting) and urged the human beings to realize Atman as it was the fountainhead of permanent joy or Ananda and helped one to overcome all miseries, sufferings and inadequacies in life. They declared that in this highest state of realization and in this lies the true well-being and welfare (kalyana) of one and all. <ref name=":2" />
-=== Philosophy of Purusharthas - Collectivist Viewpoint ===
+=== Purusharthas - Perspective of Purposefulness  ===
-While the Charvaka philosophy follows an out and out principle of sensual satiety, the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]], [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]], Smriti granthas and other texts, established principles of a social framework and ground rules for good life, to ensure the well-being of all. This third perspective lies in between the hedonistic Charvaka philosophy and transcendent ideals of the Vedic texts.<ref name=":2" /> As the human being evolved, there came into being the personal notions of "meaning and purpose of human existence" and consequently the conception of wellbeing. Indian seers considered man not just as an ‘organism’ having animal characteristics, but also as a ‘being’ who has potentialities to achieve ‘divinity’, besides having what are universally considered as ‘human’ characteristics. Thus beings are of three kinds - rakshasa gana, daivagana and manushya gana.<ref name=":2" />
+While the Charvaka philosophy follows an out and out principle of sensual satiety, the [[Grhyasutras (गृह्यसूत्राणि)|Grhyasutras]], [[Dharmashastras (धर्मशास्त्राणि)|Dharmashastras]], [[Smrti (स्मृतिः)|Smrti]] granthas and other texts, established principles of a social framework and ground rules for good life, to ensure the well-being of the society. This perspective lies in between the hedonistic Charvaka philosophy and transcendent ideals of the Vedic texts.  The ideals and practices of care, healing, and well-being in ancient Indian way of thinking are implicit in [[Grhyasutras (गृह्यसूत्राणि)|Grhya]] and [[Dharmasutras (धर्मसूत्राणि)|Dharma]] Sutras. The former deals with domestic rites and the latter with the regulations for the socio-religious life. Its various aspects are interwoven with many of the other unique reflections and practices, such as: [[Samskaras (संस्काराः)|Samskaras]], [[Purushartha (पुरुषार्थ:)|Purusharthas]], [[Panchamahayajnas (पञ्चमहायज्ञाः)|Panchamahayajnas]], and [[Varnashrama Dharma (वर्णाश्रमधर्मः)|Varnashrama dharmas]].<ref name=":5">Giri Krishnan. "Hindu Perspectives on Care, Healing, and Human Well-Being." In  ''Care, Healing, and, Human Well-Being within Interreligious Discourses'' by Helmut Weiss, Karl H. Federschmidt, Daniël J. Louw, Linda Sauer Bredvik,  181-197. African Sun Media, SUN MeDIA, 2021</ref> As the human being evolved, there came into being the personal notions of "meaning and purpose of human existence" and consequently the conception of wellbeing. For this reason, the seers formulated four major goals of human existence called [[Purushartha (पुरुषार्थ:)|Purusharthas]]. They are dharma (values), artha (wealth), kaama (desires) and moksha (liberation).<ref name=":2" /> The idea of Purusharthas, is to create a four-fold network regarding what life is about and its connection to the general human quest for meaning and purposefulness. Well-being points to a sense of satisfaction and contentment with life as a whole, as well as an inner sense of feeling at peace with our world.<ref name=":5" /> More than the search for artificial forms of happiness, Hindus are taught to value well-being, a sense of satisfaction with life, as primary to a sense of '''purposefulness'''. Thus, they are encouraged to experience sensual pleasures (kama), to pursue profit and material prosperity (artha) and to fulfill their religious and moral duties toward family and society (dharma). A well-lived life requires that one pursue and achieve all these goals, especially during the early phases of one’s life when one marries and raises a family. The significance of moksa as an ultimate aim of life lies in its engendering a particular orientation to this world and its activities. It is the belief that every rebirth is an opportunity for humans to work toward the ultimate goal of liberation, or moksa—to break free from samsara, the never-ending cycle of rebirths and re-deaths. This belief assumes that the world around us, enchanting and seductive though it may appear, is ultimately unfulfilling. So, while enjoying the pleasures that this world has to offer has its place and is important, many recognize that, in the end, such enjoyment is unlikely to be truly satisfying.<ref>Menon, Usha. "Hinduism, Happiness and Wellbeing: A Case Study of Adulthood in an Oriya Hindu Temple Town." In ''Happiness Across Cultures: Views of Happiness and Quality of Life in Non-Western Cultures'', edited by H. Selin and G. Davey, 417-434. Dordrecht: Springer. 2012</ref>
 === Ayurvedic Viewpoint ===