Changes

== Processes involved in Svasthya ==

== 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 ===

=== Adjustment ===

=== Homeostasis or being balanced ===

=== 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" />  

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" />

[[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.  

[[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.

== Role of Worldview in Svasthya ==

== 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.   

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 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 - 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.

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 ==

== स्वास्थ्ये प्रभावकारक तत्त्वानि ॥ Factors Influencing Svasthya ==