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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 Bharatiya 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>

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''.

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''.

=== Defining the context of Svasthya or Well-being ===

=== Defining the context of Svasthya or Well-being ===

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 which is a dynamic equilibrium, because the individual is constantly taking corrective/adjustive action to restore the balance.<ref name=":4" />  

Acharya Charaka relates the terms Prakrti, Swasthya, Sukha, Arogya, Dhatusamya as synonyms of health. He stresses that disorder is disequilibrium (asantulana) of 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 considers the imbalance of the three Dosha as the immediate cause of all types of disease in the body. It also describes ways to attain mental balance by ‘Sadvritta’ 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 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.

== 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" />

=== 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 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 (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" />  

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.     

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 ===

=== Philosophy of Purusharthas - Collectivist Viewpoint ===

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" />  

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" />  

=== Ayurvedic Viewpoint ===

=== Ayurvedic Viewpoint ===