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Svasthya (Samskrit: स्वास्थ्यम्) refers to the concept of well-being and an overall sense of goodness in a human life. Since ages people aspired and strove for a long, satisfying and meaningful life. Well-being (svasthya) and happiness (Ananda) are interwoven concepts in Indian traditions. Today the popular and globally used Indian invocation which embodies the essence of the characteristics of the state of human well-being, is as follows<blockquote>सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः। सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग् भवेत्।।  

Svasthya (Samskrit: स्वास्थ्यम्) refers to the concept of well-being and an overall sense of goodness in a human life. Since ages people aspired and strove for a long, satisfying and meaningful life. Well-being (svasthya) and happiness (Ananda) are interwoven concepts in Indian traditions. Today the popular and globally used Indian invocation which embodies the essence of the characteristics of the state of human well-being, is as follows<blockquote>सर्वे भवन्तु सुखिनः सर्वे सन्तु निरामयाः। सर्वे भद्राणि पश्यन्तु मा कश्चिद्दुःखभाग् भवेत्।।  

sarve bhavantu sukhinaḥ sarve santu nirāmayāḥ| sarve bhadrāṇi paśyantu mā kaścidduḥkhabhāg bhavet|| </blockquote>Meaning: May all be happy; May all be free from infirmities; May all see good; May none partake suffering.<ref name=":3">The Source of सर्वे भवन्तु सुखिनः — sarve bhavantu sukhinaḥ by Dr. Sampadananda Mishra.https://sampadanandamishra.medium.com/the-source-of-सर्वे-भवन्तु-सुखिनः-sarve-bhavantu-sukhinaḥ-9023e23773a0</ref>

sarve bhavantu sukhinaḥ sarve santu nirāmayāḥ| sarve bhadrāṇi paśyantu mā kaścidduḥkhabhāg bhavet|| </blockquote>Meaning: May all be happy; May all be free from infirmities; May all see good; May none partake suffering.<ref name=":3">The Source of सर्वे भवन्तु सुखिनः — sarve bhavantu sukhinaḥ by Dr. Sampadananda Mishra.https://sampadanandamishra.medium.com/the-source-of-सर्वे-भवन्तु-सुखिनः-sarve-bhavantu-sukhinaḥ-9023e23773a0</ref>

Interestingly this invocation is from Puranic sources such as Garuda Purana (most commonly, wrongly mentioned as available in Brhdaranyaka Upanishad) and other sources as noted by Dr. Sampadananda Mishra, and he describes the essence as follows <ref name=":3" /><blockquote>''"This is perhaps the most beautiful verse illustrating the whole idea of ‘well-being of all’ and is enormously quoted in the context of spirituality, dharma, universality, well-being etc".''</blockquote>Needless to say, the nature of well-being and happiness is a matter of debate through the ancient times since their conceptualization and has varied across cultures on a spectrum ranging from hedonic (connected with feeling of pleasure) to transcendent (beyond limits of ordinary experience) viewpoints.<ref name=":0">Salagame, K. K. (2006). HAPPINESS AND WELL -BEING IN INDIAN TRADITION. Psychological Studies.</ref> In common terms, happiness refers to the positive or pleasant emotions ranging from contentment to intense joy and well-being refers to how  people evaluate their lives. Philosophers and religious thinkers often define happiness in terms of living a good life, or flourishing, rather than simply as an emotion.<ref>Sundriyal, Ruchi & Kumar, Ravindra. (2014). Happiness and Wellbeing. [https://ijip.in/articles/happiness-and-wellbeing/ International Journal of Indian Psychology]. 1.10.25215/0104.020.</ref> In the western context, well-being is limited to bio-psycho-social aspects of human nature whereas in the Indian traditions the spiritual dimension (consciousness and self) brings about a whole new perspective to this topic.<ref name=":0" />

Interestingly this invocation is from Puranic sources such as Garuda Purana (most commonly, wrongly mentioned as available in Brhdaranyaka Upanishad) and other sources as noted by Dr. Sampadananda Mishra, and he describes the essence as follows <ref name=":3" /><blockquote>''"This is perhaps the most beautiful verse illustrating the whole idea of ‘well-being of all’ and is enormously quoted in the context of spirituality, dharma, universality, well-being etc".''</blockquote>Needless to say, the nature of well-being and happiness is a matter of debate through the ancient times since their conceptualization and has varied across cultures on a spectrum ranging from hedonic (connected with feeling of pleasure) to transcendent (beyond limits of ordinary experience) viewpoints.<ref name=":0">Salagame, K. K. (2006). HAPPINESS AND WELL -BEING IN INDIAN TRADITION. Psychological Studies.</ref> In common terms, happiness refers to the positive or pleasant emotions ranging from contentment to intense joy and well-being refers to how  people evaluate their lives. Philosophers and religious thinkers often define happiness in terms of living a good life, or flourishing, rather than simply as an emotion.<ref name=":6">Sundriyal, Ruchi & Kumar, Ravindra. (2014). Happiness and Wellbeing. [https://ijip.in/articles/happiness-and-wellbeing/ International Journal of Indian Psychology]. 1.10.25215/0104.020.</ref> In the western context, well-being is limited to bio-psycho-social aspects of human nature whereas in the Indian traditions the spiritual dimension (consciousness and self) brings about a whole new perspective to this topic.<ref name=":0" />

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

==== Holistic 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.

[[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.

==== Psychological 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" />

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" />

The idea of avoidance of extremes and maintaining a kind of balance or equilibrium in all human functioning is repeatedly considered in Bhagavadgita to be the characteristic of a person who is wise and can enjoy a state of psychological well-being as seen from the references in many slokas.<ref name=":4" /><blockquote>यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।। (Bhag. Gita. 4.22)</blockquote>He who is content with what comes to him without effort, is unaffected by conflict, and is free from envy; he is even-minded in success and failure and is not bound even while performing activity.

The idea of avoidance of extremes and maintaining a kind of balance or equilibrium in all human functioning is repeatedly considered in Bhagavadgita to be the characteristic of a person who is wise and can enjoy a state of psychological well-being as seen from the references in many slokas.<blockquote>यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः। समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते।। (Bhag. Gita. 4.22)</blockquote>He who is content with what comes to him without effort, is unaffected by conflict, and is free from envy; he is even-minded in success and failure and is not bound even while performing activity.

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)  

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 ==

== 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 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>

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 ===

=== Dharma, Samskaras, and Panchamahayajnas - Socially oriented or Collective Perspective ===

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>

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<ref name=":8">Kuppuswamy, B. (1977). ''Dharma and society- A study in social values''. Delhi, India: The Macmillan Co. of India Ltd.</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.<ref name=":5" />

 

[[Samskaras (संस्काराः)|Samskaras]], on the other hand, 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.<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" />

[[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.  

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" />

 

== स्वास्थ्ये प्रभावकारक तत्त्वानि ॥ Factors Influencing Svasthya ==

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Yoga]]

[[Category:Yoga]]