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Yoga and [[Ayurveda (आयुर्वेदः)|Ayurveda]] are two ancient traditions originating from India that emphasize multidimensional and holistic well-being of all. Workplace well-being holds a significant place for people considering the centrality of work in their lives and the sheer amount of time and effort expended.<ref name=":0">C. Dagar & A. Pandey (2020), Well-Being at Workplace: A Perspective from Traditions of Yoga and Ayurveda, S. Dhiman (ed.), The Palgrave Handbook of Workplace Well-Being.</ref>

 

Yoga and Ayurveda are two ancient traditions originating from India that emphasize multidimensional and holistic well-being of all. Workplace well-being holds a significant place for people considering the centrality of work in their lives and the sheer amount of time and effort expended.<ref name=":0">C. Dagar & A. Pandey (2020), Well-Being at Workplace: A Perspective from Traditions of Yoga and Ayurveda, S. Dhiman (ed.), The Palgrave Handbook of Workplace Well-Being.</ref>

'''''This article discussing workplace well-being from the perspectives of Yoga and Ayurveda has been taken from the paper "Well-Being at Workplace: A Perspective from Traditions of Yoga and Ayurveda" (2020) by C. Dagar & A. Pandey in S. Dhiman (ed.), The Palgrave Handbook of Workplace Well-Being.'''''

'''''This article discussing workplace well-being from the perspectives of Yoga and Ayurveda has been taken from the paper "Well-Being at Workplace: A Perspective from Traditions of Yoga and Ayurveda" (2020) by C. Dagar & A. Pandey in S. Dhiman (ed.), The Palgrave Handbook of Workplace Well-Being.'''''

== परिचयः ॥ Introduction<ref name=":0" /> ==

== परिचयः ॥ Introduction<ref name=":0" /> ==

The term happiness is frequently used analogous to terms such as well-being and quality of life and signifies both individual and social welfare.<ref>Veenhoven R (2015), Happiness: history of the concept, Wright J (ed), International encyclopedia of social and behavioral sciences, 2nd edn, vol 10. Elsevier, Oxford, pp 521–525.</ref>

The term happiness is frequently used analogous to terms such as well-being and quality of life and signifies both individual and social welfare.<ref>Veenhoven R (2015), Happiness: history of the concept, Wright J (ed), International encyclopedia of social and behavioral sciences, 2nd edn, vol 10. Elsevier, Oxford, pp 521–525.</ref> A broad examination of the history of happiness highlights that its definition has evolved over time.

 

A broad examination of the history of happiness highlights that its definition has evolved over time.

The spiritual view of happiness emphasizes the internal orientation that aims at the freedom from external sources of pain and pleasure and accepting the world with all its beauty and distortions.<ref>Ricard M (2013), A buddhist view of happiness, David SA, Boniwell I, Ayers AC (eds), Oxford handbook of happiness, United Kingdom: Oxford University Press, pp 344–356.</ref> Venerable to the spiritual view of happiness, Haidt<ref name=":1">Haidt J (2006), The happiness hypothesis: finding modern truth in ancient wisdom, New York: Basic Books.</ref> explains that one has to delve internally, and the external world cannot bring more than momentary happiness. He also mentions that there are some externals (relationships, work, the degree of control) that matter and are worth striving for to enhance the level of happiness. Haidt reconsiders happiness and states that it engenders from the link between self and others, self and work, and self and the beyond which is something bigger than the self.

The spiritual view of happiness emphasizes the internal orientation that aims at the freedom from external sources of pain and pleasure and accepting the world with all its beauty and distortions.<ref>Ricard M (2013), A buddhist view of happiness, David SA, Boniwell I, Ayers AC (eds), Oxford handbook of happiness, United Kingdom: Oxford University Press, pp 344–356.</ref> Venerable to the spiritual view of happiness, Haidt<ref name=":1">Haidt J (2006), The happiness hypothesis: finding modern truth in ancient wisdom, New York: Basic Books.</ref> explains that one has to delve internally, and the external world cannot bring more than momentary happiness. He also mentions that there are some externals like relationships, work, the degree of control that matter and are worth striving for to enhance the level of happiness. Haidt reconsiders happiness and states that it engenders from the link between self and others, self and work, and self and the beyond which is something bigger than the self.

Flourishing as a concept is associated with happiness<ref name=":1" /> and high levels of well-being<ref name=":3">Hone LC, Jarden A, Schofield GM, Duncan S (2014) , Measuring flourishing: the impact of operational definitions on the prevalence of high levels of wellbeing, Int J Wellbeing 4(1):62–90.</ref> and is defined as a state of complete or maximal well-being coupled with optimal functioning.<ref name=":2">Keyes CL (2002), The mental health continuum: from languishing to flourishing in life, J Health Soc Behav 43:207–222.</ref> It is a holistic and broader representation of well-being comprising of intrapersonal and interpersonal dimensions.<ref name=":2" /><ref name=":4">Seligman ME (2011), Flourish: a visionary new understanding of happiness and well-being, (1st free press hardcover ed). New York: Free Press.</ref>

Flourishing as a concept is associated with happiness<ref name=":1" /> and high levels of well-being<ref name=":3">Hone LC, Jarden A, Schofield GM, Duncan S (2014) , Measuring flourishing: the impact of operational definitions on the prevalence of high levels of wellbeing, Int J Wellbeing 4(1):62–90.</ref> and is defined as a state of complete or maximal well-being coupled with optimal functioning.<ref name=":2">Keyes CL (2002), The mental health continuum: from languishing to flourishing in life, J Health Soc Behav 43:207–222.</ref> It is a holistic and broader representation of well-being comprising of intrapersonal and interpersonal dimensions.<ref name=":2" /><ref name=":4">Seligman ME (2011), Flourish: a visionary new understanding of happiness and well-being, (1st free press hardcover ed). New York: Free Press.</ref>

=== Flourishing ===

=== Flourishing ===

The research done on health, happiness, and well-being has served as the foundation to conceptualize flourishing. Flourishing as a term, in contemporary psychology, appears in the work of Corey Keyes<ref name=":2" /> where he defines the continuum of mental health, separate from the continuum of mental illness, as comprising of a state of complete well-being (flourishing), moderate mental health, and languishing (incomplete mental health). Emphasizing the point that mental health is more than the absence of mental illness, Keyes<ref name=":2" /> (2002) defines complete mental health as a state where an individual is free of all mental illness and is flourishing. There are four conceptualizations of flourishing by  

The research done on health, happiness, and well-being has served as the foundation to conceptualize flourishing. Flourishing as a term, in contemporary psychology, appears in the work of Corey Keyes<ref name=":2" /> where he defines the continuum of mental health, separate from the continuum of mental illness, as comprising of a state of complete well-being (flourishing), moderate mental health, and languishing (incomplete mental health). Emphasizing the point that mental health is more than the absence of mental illness, Keyes<ref name=":2" /> defines complete mental health as a state where an individual is free of all mental illness and is flourishing. There are four conceptualizations of flourishing by  

# Keyes<ref name=":2" />  

# Keyes<ref name=":2" />  

# Huppert and So<ref>Huppert FA, So TC (2013), Flourishing across Europe: application of a new conceptual framework for defining well-being, Soc Indic Res 110(3):837–861.</ref>

# Huppert and So<ref>Huppert FA, So TC (2013), Flourishing across Europe: application of a new conceptual framework for defining well-being, Soc Indic Res 110(3):837–861.</ref>

The primacy of flourishing in the various domains of life is evident from the research that indicates that happy people when compared to those who are less happy tend to function competently in life; they are relatively more productive, seek more social engagement, and tend to earn higher incomes.<ref name=":8" /><ref>Judge TA, Thoresen CJ, Bono JE, Patton GK (2001), The job satisfaction–job performance relationship: a qualitative and quantitative review, Psychol Bull 127(3):376.</ref>Also, people who experience higher happiness or subjective well-being than those low in subjective well-being exhibit a more self-enhancing and enabling attributional style, and this suggests the key role of positive emotions in engendering positive cognitions, which consequently promotes further positive emotions.<ref>Ryan RM, Deci EL (2001), On happiness and human potentials: a review of research on hedonic and eudaimonic well-being, Annu Rev Psychol 52(1):141–166.</ref>

The primacy of flourishing in the various domains of life is evident from the research that indicates that happy people when compared to those who are less happy tend to function competently in life; they are relatively more productive, seek more social engagement, and tend to earn higher incomes.<ref name=":8" /><ref>Judge TA, Thoresen CJ, Bono JE, Patton GK (2001), The job satisfaction–job performance relationship: a qualitative and quantitative review, Psychol Bull 127(3):376.</ref>Also, people who experience higher happiness or subjective well-being than those low in subjective well-being exhibit a more self-enhancing and enabling attributional style, and this suggests the key role of positive emotions in engendering positive cognitions, which consequently promotes further positive emotions.<ref>Ryan RM, Deci EL (2001), On happiness and human potentials: a review of research on hedonic and eudaimonic well-being, Annu Rev Psychol 52(1):141–166.</ref>

There are examples in experimental social psychology that specify the benefits of positive emotional experiences such as the influence on people’s perception and how they interpret social behaviors and initiate social interactions.<ref>Forgas JP (ed) (2001), The handbook of affect and social cognition, Lawrence Erlbaum Associates, Inc, Mahwah.</ref> <ref>Isen AM (1987), Positive affect, cognitive processes and social behaviour, Berkowitz L (ed) Advances in experimental social psychology, vol 20. Academic, New York, pp 203–253.</ref> Other upsides of experiencing positive emotions include people making positive evaluations (for both themselves and others) and lenient attributions, expressing more confidence, optimism, and being more accommodative in social relationships.<ref>Forgas JP (2002), Feeling and doing: affective influences on interpersonal behavior, Psychol Inq 13(1):1–28.</ref><ref>Forgas JP (ed) (2006), Affect in social thinking and behaviour, New York: Psychology Press.</ref><ref>Sedikides C (1995), Central and peripheral self-conceptions are differentially influenced by mood: tests of the differential sensitivity hypothesis, J Pers Soc Psychol 69:759–777.</ref>

There are examples in experimental social psychology that specify the benefits of positive emotional experiences such as the influence on people’s perception and how they interpret social behaviors and initiate social interactions.<ref>Forgas JP (ed) (2001), The handbook of affect and social cognition, Lawrence Erlbaum Associates, Inc, Mahwah.</ref><ref>Isen AM (1987), Positive affect, cognitive processes and social behaviour, Berkowitz L (ed) Advances in experimental social psychology, vol 20. Academic, New York, pp 203–253.</ref> Other upsides of experiencing positive emotions include people making positive evaluations (for both themselves and others) and lenient attributions, expressing more confidence, optimism, and being more accommodative in social relationships.<ref>Forgas JP (2002), Feeling and doing: affective influences on interpersonal behavior, Psychol Inq 13(1):1–28.</ref><ref>Forgas JP (ed) (2006), Affect in social thinking and behaviour, New York: Psychology Press.</ref><ref>Sedikides C (1995), Central and peripheral self-conceptions are differentially influenced by mood: tests of the differential sensitivity hypothesis, J Pers Soc Psychol 69:759–777.</ref>

== Well-Being at Workplace<ref name=":0" /> ==

== Well-Being at Workplace<ref name=":0" /> ==

Considering the history of Yoga, its roots can be traced back as far as 5000 years in India.<ref>De Michelis E (2005), A history of modern yoga: Patanjali and western esotericism, UK: A&C Black.</ref> Throughout its evolution over the ages, Yoga has emphasized on the important aspects such as holistic well-being (physiological, mental, emotional, and spiritual), regulating awareness and transcending towards the ultimate reality.<ref>Ivtzan I, Papantoniou A (2014), Yoga meets positive psychology: examining the integration of hedonic (gratitude) and eudaimonic (meaning) wellbeing in relation to the extent of yoga practice, J Bodyw Mov Ther 18(2):183–189.</ref> Yoga represents an original and ancient holistic way of life that includes physical, mental, moral, and spiritual domains of human existence.

Considering the history of Yoga, its roots can be traced back as far as 5000 years in India.<ref>De Michelis E (2005), A history of modern yoga: Patanjali and western esotericism, UK: A&C Black.</ref> Throughout its evolution over the ages, Yoga has emphasized on the important aspects such as holistic well-being (physiological, mental, emotional, and spiritual), regulating awareness and transcending towards the ultimate reality.<ref>Ivtzan I, Papantoniou A (2014), Yoga meets positive psychology: examining the integration of hedonic (gratitude) and eudaimonic (meaning) wellbeing in relation to the extent of yoga practice, J Bodyw Mov Ther 18(2):183–189.</ref> Yoga represents an original and ancient holistic way of life that includes physical, mental, moral, and spiritual domains of human existence.

Although there are different branches of Yoga (Raja Yoga, Jnana Yoga, Karma Yoga, Bhakti Yoga), with a focus on particular competencies, at its core, the objective of Yoga is self-transformation.<ref>Feuerstein G (2013), The psychology of yoga, Boston: Shambhala.</ref> Sage Patanjali gave an “eightlimbed” structure to the Yogic path and led Yoga to attain its classical form, known as Ashtanga Yoga.<ref>Feuerstein G (2011), The encyclopedia of yoga and tantra, Boston: Shambhala.</ref> Patanjali’s Yoga Sutras (Treatise on Yoga) delineate the different groups of practices:  

Although there are different branches of Yoga (Raja Yoga, Jnana Yoga, [[Karma Yoga (कर्मयोगः)|Karma Yoga]], [[Bhakti Yoga (भक्तियोगः)|Bhakti Yoga]]), with a focus on particular competencies, at its core, the objective of Yoga is self-transformation.<ref>Feuerstein G (2013), The psychology of yoga, Boston: Shambhala.</ref> Sage Patanjali gave an “eightlimbed” structure to the Yogic path and led Yoga to attain its classical form, known as Ashtanga Yoga.<ref>Feuerstein G (2011), The encyclopedia of yoga and tantra, Boston: Shambhala.</ref> Patanjali’s Yoga Sutras (Treatise on Yoga) delineate the different groups of practices:  

# यमः | ''yamaḥ -'' moral practices (ethics while interacting with others).

# यमः | ''yamaḥ -'' moral practices (ethics while interacting with others).

# नियमः | ''niyamaḥ -'' self-discipline (ethics oriented towards self).

# नियमः | ''niyamaḥ -'' self-discipline (ethics oriented towards self).

== Health and Well-Being in Ayurveda<ref name=":0" /> ==

== Health and Well-Being in Ayurveda<ref name=":0" /> ==

Originating in India, Ayurveda is one of the oldest systems of traditional medicine in the world and has been practiced in the Indian subcontinent since 5000 BC.<ref>Dasgupta S (1992), A history of Indian philosophy, New Delhi: Motilal Banarsidass Publishers Private Limited.</ref> The term Ayurveda has its roots in the Sanskrit language and is comprised of two words Ayu (life) and Veda (knowledge) and is concerned with health and well-being.<ref>Manohar PR (2013), Subjective well-being and health: a potential field for scientific enquiry into the foundational concepts of Ayurveda. Anc Sci Life 33(2):79–80</ref><ref>Payyappallimana U, Venkatasubramanian P (2016), Exploring ayurvedic knowledge on food and health for providing innovative solutions to contemporary healthcare. Front Public Health 4:57</ref> Further, Ayurveda lays down the path of living that is directed by the three pursuits:  

Originating in India, Ayurveda is one of the oldest systems of traditional medicine in the world and has been practiced in the Indian subcontinent since 5000 BC.<ref>Dasgupta S (1992), A history of Indian philosophy, New Delhi: Motilal Banarsidass Publishers Private Limited.</ref> The term Ayurveda has its roots in the Sanskrit language and is comprised of two words [[Ayu (आयुः)|Ayu]] (life) and [[Vedas (वेदाः)|Veda]] (knowledge) and is concerned with health and well-being.<ref>Manohar PR (2013), Subjective well-being and health: a potential field for scientific enquiry into the foundational concepts of Ayurveda. Anc Sci Life 33(2):79–80</ref><ref>Payyappallimana U, Venkatasubramanian P (2016), Exploring ayurvedic knowledge on food and health for providing innovative solutions to contemporary healthcare. Front Public Health 4:57</ref> Further, Ayurveda lays down the path of living that is directed by the three pursuits:  

# Praneshana ie. desire to lead a long healthy life

# Praneshana ie. desire to lead a long healthy life

# Dhaneshana ie. desire to savor financial and material security  

# Dhaneshana ie. desire to savor financial and material security  

It focuses on the salutary and unsalutary facets of life to promote the ways that would be beneficial to lead a happy and nurturing life.

It focuses on the salutary and unsalutary facets of life to promote the ways that would be beneficial to lead a happy and nurturing life.

Ayurveda defines a healthy individual as <blockquote>''“One who is established in Self, who has balanced doshas, balanced agni, properly form dhatus, proper elimination of malas, well-functioning bodily processes and whose mind, soul, and senses are full of bliss, is called a healthy person”''<ref>Lad V (2002), Textbook of Ayurveda, New Mexico: Ayurvedic Press.</ref> </blockquote><blockquote>समदोषः समाग्निश्च समधातुमलक्रियाः । प्रसन्नात्मेन्द्रियमनः स्वस्थ इत्यभिधीयते ॥<ref>Sushruta Samhita, Sutra Sthana, [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A5%A6%E0%A5%A7-%E0%A5%A7%E0%A5%AB Adhyayas 1-15].</ref> (Sushruta Samhita, 15.38)</blockquote><blockquote>''samadoṣaḥ samāgniśca samadhātumalakriyāḥ । prasannātmendriyamanaḥ svastha ityabhidhīyate ॥''</blockquote>Health as per Ayurveda is Svastha, a Sanskrit term that means "stability in the true self", a state of complete, balanced, physical, mental, and spiritual well-being.<ref>Sharma H, Chandola HM, Singh G, Basisht G (2007a), Utilization of Ayurveda in health care: an approach for prevention, health promotion, and treatment of disease, Part 1 – Ayurveda, the science of life. J Altern Complement Med 13(9):1011–1020</ref><ref>Sharma H, Chandola HM, Singh G, Basisht G (2007b) Utilization of Ayurveda in health care: an approach for prevention, health promotion, and treatment of disease. Part 2 – Ayurveda in primary health care. The J Altern Complement Med 13(10):1135–1150.</ref> This is in line with United Nations’ WHO’s definition of health<ref>WHO W (1948), WHO definition of health, In Preamble to the Constitution of the World Health Organization.</ref> as “a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity”.<ref>World Health Organization (1946), Constitution of the World Health Organization, Am J Public Health Nations Health 36:1315–1323</ref>

Ayurveda defines a healthy individual as <blockquote>''“One who is established in Self, who has balanced [[Doshas (दोषाः)|doshas]], balanced agni, properly form [[Dhatus (धातवः)|dhatus]], proper elimination of [[Malas (मलाः)|malas]], well-functioning bodily processes and whose mind, soul, and senses are full of bliss, is called a healthy person”''<ref>Lad V (2002), Textbook of Ayurveda, New Mexico: Ayurvedic Press.</ref> </blockquote><blockquote>समदोषः समाग्निश्च समधातुमलक्रियाः । प्रसन्नात्मेन्द्रियमनः स्वस्थ इत्यभिधीयते ॥<ref>Sushruta Samhita, Sutra Sthana, [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A5%81%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%81%E0%A4%A4%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/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF_%E0%A5%A6%E0%A5%A7-%E0%A5%A7%E0%A5%AB Adhyayas 1-15].</ref> ([[Sushruta Samhita (सुश्रुतसंहिता)|Sushruta Samhita]], 15.38)</blockquote><blockquote>''samadoṣaḥ samāgniśca samadhātumalakriyāḥ । prasannātmendriyamanaḥ svastha ityabhidhīyate ॥''</blockquote>Health as per Ayurveda is Svastha, a Sanskrit term that means "stability in the true self", a state of complete, balanced, physical, mental, and spiritual well-being.<ref>Sharma H, Chandola HM, Singh G, Basisht G (2007a), Utilization of Ayurveda in health care: an approach for prevention, health promotion, and treatment of disease, Part 1 – Ayurveda, the science of life. J Altern Complement Med 13(9):1011–1020</ref><ref>Sharma H, Chandola HM, Singh G, Basisht G (2007b) Utilization of Ayurveda in health care: an approach for prevention, health promotion, and treatment of disease. Part 2 – Ayurveda in primary health care. The J Altern Complement Med 13(10):1135–1150.</ref> This is in line with United Nations’ WHO’s definition of health<ref>WHO W (1948), WHO definition of health, In Preamble to the Constitution of the World Health Organization.</ref> as “a state of complete physical, mental, and social well-being and not merely the absence of disease or infirmity”.<ref>World Health Organization (1946), Constitution of the World Health Organization, Am J Public Health Nations Health 36:1315–1323</ref>

As mentioned before, the salutogenic paradigm perceives health as the presence of positive human capabilities and optimal functioning. Aligned to this view, Ayurveda posits a positive view of health encompassing thoughts, feelings, and an overall state of being. It views health as a form of internal regulatory system to attain and maintain ideal health via adequate and orderly balance of the coherent collection of elements underlying the constitution of an individual. On the contrary, an illness signifies aberration in the regulatory system leading to a less than ideal state. Ayurveda also prescribes the way to health, i.e., swasthavrtta, a personalized healthy conduct appropriate to an individual that comprises of medicinal herbs, diet and nutrition, lifestyle, self-awareness, and harmony and accordance with other people and the nature. Further, Ayurveda shares its aim with salutogenesis to create positive health, where the focus is on developing positive capabilities to improve state of health and in which the existence of an illness doesn’t eliminate experiencing a state of well-being.<ref name=":13">Morandi A, Tosto C, Di Sarsina PR, Dalla Libera D (2011), Salutogenesis and Ayurveda: indications for public health management. EPMA J 2(4):459–465</ref>

As mentioned before, the salutogenic paradigm perceives health as the presence of positive human capabilities and optimal functioning. Aligned to this view, Ayurveda posits a positive view of health encompassing thoughts, feelings, and an overall state of being. It views health as a form of internal regulatory system to attain and maintain ideal health via adequate and orderly balance of the coherent collection of elements underlying the constitution of an individual. On the contrary, an illness signifies aberration in the regulatory system leading to a less than ideal state. Ayurveda also prescribes the way to health, i.e., [[Svasthavrtta (स्वस्थवृत्तम्)|swasthavrtta]], a personalized healthy conduct appropriate to an individual that comprises of medicinal herbs, diet and nutrition, lifestyle, self-awareness, and harmony and accordance with other people and the nature. Further, Ayurveda shares its aim with salutogenesis to create positive health, where the focus is on developing positive capabilities to improve state of health and in which the existence of an illness doesn’t eliminate experiencing a state of well-being.<ref name=":13">Morandi A, Tosto C, Di Sarsina PR, Dalla Libera D (2011), Salutogenesis and Ayurveda: indications for public health management. EPMA J 2(4):459–465</ref>

With its holistic orientation, early diagnosis, and personalized treatment, Ayurveda aims not only to cure diseases but also to prevent them, maintain health, and promote longevity.<ref>Frawley D, Ranade S (2001), Ayurveda, nature’s medicine, Twin Lakes: Lotus Press.</ref><ref>Patwardhan B (2014), Bridging Ayurveda with evidence-based scientific approaches in medicine. EPMA J 5(1):19</ref> Accordingly, Ayurveda seems to share substantial similarities with the innovative approach of predictive, preventive, and personalized medicine (PPPM). <ref>di Sarsina PR, Alivia M, Guadagni P (2012),  Traditional, complementary and alternative medical systems and their contribution to personalisation, prediction and prevention in medicine – person-centred medicine. EPMA J 3(1):15</ref>

With its holistic orientation, early diagnosis, and personalized treatment, Ayurveda aims not only to cure diseases but also to prevent them, maintain health, and promote longevity.<ref>Frawley D, Ranade S (2001), Ayurveda, nature’s medicine, Twin Lakes: Lotus Press.</ref><ref>Patwardhan B (2014), Bridging Ayurveda with evidence-based scientific approaches in medicine. EPMA J 5(1):19</ref> Accordingly, Ayurveda seems to share substantial similarities with the innovative approach of predictive, preventive, and personalized medicine (PPPM). <ref>di Sarsina PR, Alivia M, Guadagni P (2012),  Traditional, complementary and alternative medical systems and their contribution to personalisation, prediction and prevention in medicine – person-centred medicine. EPMA J 3(1):15</ref>

== Well-Being from Yogic and Ayurvedic Perspectives<ref name=":0" /> ==

== Well-Being from Yogic and Ayurvedic Perspectives<ref name=":0" /> ==

A discussion on gunas, tridoshas and their subtle counterparts prana, tejas, and ojas, and jiva highlight the fundamental concepts underlying well-being from Yogic and Ayurvedic perspectives. These fundamental concepts common to both Yoga and Ayurveda that are essential to understand well-being as per the two traditions are discussed in the article [[Yoga and Ayurveda (योगः आयुर्वेदश्च)|Yoga and Ayurveda]].

A discussion on gunas, tridoshas and their subtle counterparts prana, tejas, and ojas, and jiva highlight the fundamental concepts underlying well-being from Yogic and Ayurvedic perspectives. These fundamental concepts common to both Yoga and Ayurveda that are essential to understand well-being as per the two traditions are discussed in the article: [[Yoga and Ayurveda (योगः आयुर्वेदश्च)|Yoga and Ayurveda]].

It is interesting to note that Ashtanga Yoga (eight limbed) offers the path to address the multifacets of well-being.  

It is interesting to note that Ashtanga Yoga (eight limbed) offers the path to address the multifacets of well-being.  

* Yama and niyama (ethics pertaining to the internal and external world) are not premised on moral judgments; instead, they seek to gain control and quiet the disturbances and fluctuation of the overly active mind, regulate emotions, and promote socially benevolent behaviors.<ref>Cope S (2006), The wisdom of yoga, New York: Bantam.</ref>  

* Yama and Niyama (ethics pertaining to the internal and external world) are not premised on moral judgments; instead, they seek to gain control and quiet the disturbances and fluctuation of the overly active mind, regulate emotions, and promote socially benevolent behaviors.<ref>Cope S (2006), The wisdom of yoga, New York: Bantam.</ref>  

* Asanas (postures) facilitate physical control of the body to prepare for controlling the mind so that an individual can meditate for extended duration of time.<ref name=":14" /> Evidence supports the link between posture, emotion, and mental health.<ref>Michalak J, Troje N, Heidenreich T (2011), The effects of mindfulness-based cognitive therapy on depressive gait patterns, J Cogn Behav Psychother 11(1):13–27.</ref><ref>Michalak J, Mischnat J, Teismann T (2014), Sitting posture makes a difference – embodiment effects on depressive memory bias, Clin Psychol Psychother 21(6):519–524.</ref>  

* Asanas (postures) facilitate physical control of the body to prepare for controlling the mind so that an individual can meditate for extended duration of time.<ref name=":14" /> Evidence supports the link between posture, emotion, and mental health.<ref>Michalak J, Troje N, Heidenreich T (2011), The effects of mindfulness-based cognitive therapy on depressive gait patterns, J Cogn Behav Psychother 11(1):13–27.</ref><ref>Michalak J, Mischnat J, Teismann T (2014), Sitting posture makes a difference – embodiment effects on depressive memory bias, Clin Psychol Psychother 21(6):519–524.</ref>  

* Pranayama allows for the free flow of prana, i.e., the lifesustaining breath to downregulate arousal and enhance awareness of the bodymind interaction.<ref>Sovik R (1999), The science of breathing–the yogic view, Prog Brain Res 122:491–505. <nowiki>https://doi.org/10.1016/S0079-6123(08)62159-7</nowiki></ref>   

* Pranayama allows for the free flow of prana, i.e., the life sustaining breath to downregulate arousal and enhance awareness of the bodymind interaction.<ref>Sovik R (1999), The science of breathing–the yogic view, Prog Brain Res 122:491–505. <nowiki>https://doi.org/10.1016/S0079-6123(08)62159-7</nowiki></ref>   

* The next three limbs comprising of pratyahara, dharana, and dhyana involve control of sensory input, sustained concentration, and meditation to minimize distractions and mind wandering.<ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014), Potential self-regulatory mechanisms of yoga for psychological health, Front Hum Neurosci 8:770.</ref> This culminates into a state of complete integration (samadhi), i.e., holistic well-being.  

* The next three limbs comprising of Pratyahara, Dharana, and Dhyana involve control of sensory input, sustained concentration, and meditation to minimize distractions and mind wandering.<ref>Gard T, Noggle JJ, Park CL, Vago DR, Wilson A (2014), Potential self-regulatory mechanisms of yoga for psychological health, Front Hum Neurosci 8:770.</ref> This culminates into a state of complete integration (samadhi), i.e., holistic well-being.  

Yoga renders  

Yoga renders  

# Physiological benefits in terms of better functioning of musculoskeletal, cardiopulmonary, autonomic nervous, and endocrine systems.

# Physiological benefits in terms of better functioning of musculoskeletal, cardiopulmonary, autonomic nervous, and endocrine systems.

Milton Friedman had famously quoted <blockquote>''“There is one and only one social responsibility of business- to increase its profits so long as it stays within the rules of the game”''<ref>Friedman M, Friedman R (1962), Freedom and capitalism, Chicago: University of Chicago Press. </ref> </blockquote>Alternatively, the business of business is business. However, this idea turns a blind eye towards the fact that a business or any organization exists as an integral part of the society and the ecosystem at large, where it utilizes various resources (natural, human, economic, etc.) for its operations. As a consequence, a business has certain responsibilities towards the stakeholders and is expected to work for the betterment of all.

Milton Friedman had famously quoted <blockquote>''“There is one and only one social responsibility of business- to increase its profits so long as it stays within the rules of the game”''<ref>Friedman M, Friedman R (1962), Freedom and capitalism, Chicago: University of Chicago Press. </ref> </blockquote>Alternatively, the business of business is business. However, this idea turns a blind eye towards the fact that a business or any organization exists as an integral part of the society and the ecosystem at large, where it utilizes various resources (natural, human, economic, etc.) for its operations. As a consequence, a business has certain responsibilities towards the stakeholders and is expected to work for the betterment of all.

In Vedanta, the notion of dharma holds a central place and is also intrinsic to the philosophy of Yoga and Ayurveda. It is worthwhile to note the notions of  

In Vedanta, the notion of [[Dharma (धर्मः)|dharma]] holds a central place and is also intrinsic to the philosophy of Yoga and Ayurveda. It is worthwhile to note the notions of  

* sarvalokamhitam, i.e. well-being of all beings<ref>Muniapan B, Raj SJ (2014), Corporate social responsibility communication from the Vedantic, Dharmic and karmic perspectives, Tench R, SunW, Jones B (eds) Communicating corporate social responsibility: perspectives and practice, vol 6. Emerald Group Publishing Limited, Bingley, pp 337–354.</ref>  

* sarvalokamhitam, i.e. well-being of all beings<ref>Muniapan B, Raj SJ (2014), Corporate social responsibility communication from the Vedantic, Dharmic and karmic perspectives, Tench R, SunW, Jones B (eds) Communicating corporate social responsibility: perspectives and practice, vol 6. Emerald Group Publishing Limited, Bingley, pp 337–354.</ref>  

* sarve bhavantu sukhinah, i.e., welfare and happiness of all  

* sarve bhavantu sukhinah, i.e., welfare and happiness of all  

# It provides a platform for people to come together, coexist, and thrive.

# It provides a platform for people to come together, coexist, and thrive.

# It offers a channel, i.e., job or work, to find meaning in one’s actions.

# It offers a channel, i.e., job or work, to find meaning in one’s actions.

The collective (value orientation) and transcendental perspectives of well-being as described by Kiran Kumar<ref name=":17">Kiran Kumar SK (2003), An Indian conception of well-being, Henry J (ed) Proceedings of European positive psychology conference. British Psychological Society, Leicester, 2002. (Revised version of the paper presented in the conference)</ref> <ref name=":18">Kiran Kumar SK (2004), Perspectives on well-being in the Indian tradition, J Indian Psychol 22(2):63</ref> represent the two aspects of spirituality. These are constructive to discuss the role of Yogic and Ayurvedic practices in relation to well-being at the workplace.

The collective (value orientation) and transcendental perspectives of well-being as described by Kiran Kumar<ref name=":17">Kiran Kumar SK (2003), An Indian conception of well-being, Henry J (ed) Proceedings of European positive psychology conference. British Psychological Society, Leicester, 2002. (Revised version of the paper presented in the conference)</ref><ref name=":18">Kiran Kumar SK (2004), Perspectives on well-being in the Indian tradition, J Indian Psychol 22(2):63</ref> represent the two aspects of spirituality. These are constructive to discuss the role of Yogic and Ayurvedic practices in relation to well-being at the workplace.

* The collective perspective is socially oriented and is founded on the concept dharma. The term dharma fundamentally means to uphold, to sustain, and to hold together.<ref name=":19">Kiran Kumar SK (2006), Happiness and well-being in Indian tradition, Psychol Stud 51:105–112</ref> As mentioned earlier, the concept dharma refers to a code of conduct based on righteousness that governs the social affairs and moral life and that preserves the stability of society.<ref>Kuppuswamy B (1977), Dharma and society – a study in social values, Delhi: The Macmillan Co Operative of India Ltd.</ref> Both Yoga and Ayurvedic practices aim to develop the sattva guna and consequently the effects of the sattva guna, i.e., sattvik bhava dharma, jnana, vairagya, and aishvarya. In line with the collective perspective of well-being, the sattvic bhava will be instrumental in fostering high-quality connections at workplace that are life-giving.<ref>Dutton JE, Heaphy ED (2003), The power of high-quality connections, Cameron KS, Dutton JE, Quinn RE (eds) Positive organizational scholarship: foundations of a new discipline, San Francisco: Berrett-Koehler Publishers, pp 263–278</ref> These in turn have real-time implications both at individual and organization levels for the conduct of actions at workplace, ethical outlook, organization citizenship behavior, collaboration and cooperation, consideration of all, and so on.

* The collective perspective is socially oriented and is founded on the concept dharma. The term dharma fundamentally means to uphold, to sustain, and to hold together.<ref name=":19">Kiran Kumar SK (2006), Happiness and well-being in Indian tradition, Psychol Stud 51:105–112</ref> As mentioned earlier, the concept dharma refers to a code of conduct based on righteousness that governs the social affairs and moral life and that preserves the stability of society.<ref>Kuppuswamy B (1977), Dharma and society – a study in social values, Delhi: The Macmillan Co Operative of India Ltd.</ref> Both Yoga and Ayurvedic practices aim to develop the sattva guna and consequently the effects of the sattva guna, i.e., sattvik bhava dharma, jnana, vairagya, and aishvarya. In line with the collective perspective of well-being, the sattvic bhava will be instrumental in fostering high-quality connections at workplace that are life-giving.<ref>Dutton JE, Heaphy ED (2003), The power of high-quality connections, Cameron KS, Dutton JE, Quinn RE (eds) Positive organizational scholarship: foundations of a new discipline, San Francisco: Berrett-Koehler Publishers, pp 263–278</ref> These in turn have real-time implications both at individual and organization levels for the conduct of actions at workplace, ethical outlook, organization citizenship behavior, collaboration and cooperation, consideration of all, and so on.

* The transcendental view is subjective, intrinsic, and holistic in nature furnishing an all-encompassing universal vision for the well-being of all.<ref name=":17" /><ref name=":19" /> The transcendental view involves an analysis of the nature and conditions underlying well-being. It involves understanding the limitations of specific goals artha (wealth) and kama (desires), experience of emotions, the role of temperament and personality in well-being, and the ideal state of well-being. Ananda and stitaprajnatva denote the defining characteristics of transcendent view of wellbeing.<ref name=":17" /><ref name=":18" /> In both Yoga and Ayurveda, the gunas and doshas determine the psycho-spiritual and psychophysiological aspects of an individual’s personality. Additionally, they both emphasize enhancing the vital essences (prana, tejas, ojas) and purifying the sheaths (koshas) to gain harmony and the state of ananda. A clear understanding of the psychophysiological and psycho-spiritual aspects of one’s personality can help one gain understanding of the job-role fit. Also, the practices to enhance the vital essences engender spiritual awakening and the courage to follow the path; one may obtain novel insights to derive meaning from one’s actions when seen from the broader perspective. The implications at the workplace can be seen in the context of striving for roles that synch with one’s personality, reperceiving and recrafting the job,<ref name=":16" /> and experiencing flow and engagement in one’s job and the consequent outcomes such as creativity, initiative taking, and overall performance.

* The transcendental view is subjective, intrinsic, and holistic in nature furnishing an all-encompassing universal vision for the well-being of all.<ref name=":17" /><ref name=":19" /> The transcendental view involves an analysis of the nature and conditions underlying well-being. It involves understanding the limitations of specific goals artha (wealth) and kama (desires), experience of emotions, the role of temperament and personality in well-being, and the ideal state of well-being. Ananda and sthitaprajnatva denote the defining characteristics of transcendent view of wellbeing.<ref name=":17" /><ref name=":18" /> In both Yoga and Ayurveda, the gunas and doshas determine the psycho-spiritual and psychophysiological aspects of an individual’s personality. Additionally, they both emphasize enhancing the vital essences (prana, tejas, ojas) and purifying the sheaths (koshas) to gain harmony and the state of ananda. A clear understanding of the psychophysiological and psycho-spiritual aspects of one’s personality can help one gain understanding of the job-role fit. Also, the practices to enhance the vital essences engender spiritual awakening and the courage to follow the path; one may obtain novel insights to derive meaning from one’s actions when seen from the broader perspective. The implications at the workplace can be seen in the context of striving for roles that synch with one’s personality, reperceiving and recrafting the job,<ref name=":16" /> and experiencing flow and engagement in one’s job and the consequent outcomes such as creativity, initiative taking, and overall performance.

=== Interaction with the Work Environment ===

=== Interaction with the Work Environment ===

Both Yoga and Ayurveda emphasize on following a healthy lifestyle encompassing all spheres of life, i.e., physical, mental, emotional, social, and spiritual facets. They place great importance on  

Both Yoga and Ayurveda emphasize on following a healthy lifestyle encompassing all spheres of life, i.e., physical, mental, emotional, social, and spiritual facets. They place great importance on  

* Achar (healthy activities such as exercises and Yoga practices)

* Achar ie. healthy activities such as exercises and Yoga practices.

* Vichar (right thoughts, attitudes, and behavior to create and maintain good relationships via yama and niyamas)

* Vichar ie. right thoughts, attitudes, and behavior to create and maintain good relationships through yama and niyamas.

* Ahar (healthy, nourishing, and balanced sattvic diet)

* Ahar ie. healthy, nourishing, and balanced sattvic diet.

* Vihar (right recreational activities such as regulating action-speech-thoughts to maintain quietude of mind and group activities to experience cohesion and collectiveness where one loses one’s sense of individuality).<ref name=":12" /><ref>Bhavanani AB (2017), Role of yoga in prevention and management of lifestyle disorders, Yoga Mimamsa 49(2):42</ref>  

* Vihar ie. right recreational activities such as regulating action-speech-thoughts to maintain quietude of mind and group activities to experience cohesion and collectiveness where one loses one’s sense of individuality.<ref name=":12" /><ref>Bhavanani AB (2017), Role of yoga in prevention and management of lifestyle disorders, Yoga Mimamsa 49(2):42</ref>  

These lifestyle practices can prove to be instrumental in reassessing one’s relationship with respect to one’s body-mind and the environment, i.e., the workplace. And, further, this can result in desirable outcomes at the workplace at the individual, group, and organization level.

These lifestyle practices can prove to be instrumental in reassessing one’s relationship with respect to one’s body-mind and the environment, i.e., the workplace. And, further, this can result in desirable outcomes at the workplace at the individual, group, and organization level.

== Conclusion ==

== Conclusion<ref name=":0" /> ==

The ancient traditions of Yoga and Ayurveda emphasize the holistic well-being of an individual and encompass physical, mental, emotional, social, and spiritual dimensions. Both of these traditions posit a positive of health marked by high levels of well-being and lay down the path towards flourishing. In spiritual terms, they prescribe the practices to prepare an individual to tread the pathway to self-realization. Being holistic in orientation, the philosophy and the practices underlying Yoga and Ayurveda can offer a fresh perspective on well-being and have relevance at the workplace.

The ancient traditions of Yoga and Ayurveda emphasize the holistic well-being of an individual and encompass physical, mental, emotional, social, and spiritual dimensions. Both of these traditions posit a positive of health marked by high levels of well-being and lay down the path towards flourishing. In spiritual terms, they prescribe the practices to prepare an individual to tread the pathway to self-realization. Being holistic in orientation, the philosophy and the practices underlying Yoga and Ayurveda can offer a fresh perspective on well-being and have relevance at the workplace.

== References ==

== References ==

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<references />