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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" />  

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. 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" />

 

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 ===

=== Charvaka Philosophy - Hedonistic Viewpoint ===

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" />  

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 ===

=== 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 ===

=== Purusharthas - Perspective of Purpose of Existence ===

=== Ayurveda - Perspective of health ===

=== 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 ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Yoga]]

[[Category:Yoga]]