Changes

# ease

# ease

Well-being is an expression commonly used in popular parlance, but does not usually find a place in technical literature. Therefore, it is all the more essential to define it and delimit its meaning. In psychological as well as popular parlance the concepts that are used frequently when talking about well-being are ''welfare, adjustment, adaptation, balance, equilibrium, homeostasis, competence and health''. In recent years, the expression '''quality of life''<nowiki/>' has also come in.<ref name=":4" />

Well-being is an expression commonly used in popular parlance, but does not usually find a place in technical literature. Therefore, it is all the more essential to define it and delimit its meaning in various contexts. In psychological as well as popular parlance the concepts that are used frequently when talking about well-being are ''welfare, adjustment, adaptation, balance, equilibrium, homeostasis, competence and health''. In recent years, the expression '''quality of life''<nowiki/>' has also come in.<ref name=":4" />

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''.

Goals of indefinite material prosperity, ignoring the human needs of the surrounding people, developing an attitude of insensitivity due to increasing selfishness only leads to an alienation between people, and thereby societies, to eventually chaos and despair. The interrelationship between the social and behavioral sciences have to be accounted for the well-being of both an individual and the society on the whole. Researchers are presenting new findings that the conceptualization of the nature of happiness and well-being primarily depend on the worldview one holds and this aspect has been uniquely dealt with in the Upanishads and other ancient texts of India.<ref name=":0" />

Goals of indefinite material prosperity, ignoring the human needs of the surrounding people, developing an attitude of insensitivity due to increasing selfishness only leads to an alienation between people, and thereby societies, to eventually chaos and despair. The interrelationship between the social and behavioral sciences have to be accounted for the well-being of both an individual and the society on the whole. Researchers are presenting new findings that the conceptualization of the nature of happiness and well-being primarily depend on the worldview one holds and this aspect has been uniquely dealt with in the Upanishads and other ancient texts of India.<ref name=":0" />

== Psychological Processes involved in Svasthya ==

== Processes involved in Svasthya ==

=== Adjustment ===

=== Adjustment ===

Svasthya denotes a desirable state of affairs of the individual that ensures proper development of his potential so that he is able to meet the various demands of his environment, and satisfy his needs in a socially acceptable manner. In modern psychological studies, the technical concept that comes closest to it is that of ''''adjustment'''<nowiki/>'. It implies a continuous process of interaction between the individual and his environment and this includes the aspect of maladjustment. Adjustment is equated with those responses which denote harmonious and effective relationship with the environment whereby psychological growth is promoted.<ref name=":4" />  

In modern psychological studies, the technical concept that comes closest to describing Svasthya is that of ''''adjustment'''<nowiki/>'. Ruch, defines the adjustment process as "the continuous process of attempting to overcome inner and outer obstacles to the satisfaction of biological and social needs". It implies a continuous process of interaction between the individual and his environment and this includes the aspect of maladjustment. Adjustment is equated with those responses which denote harmonious and effective relationship with the environment whereby psychological growth is promoted.<ref name=":4" />  

Thompson<ref name=":4" /> has spelled out at some length the psychological processes that are associated with a satisfactory state of well-being. The person who makes majority of his adjustments within normal range has learned to do the following:  

Thompson<ref name=":4" /> has spelled out at some length the psychological processes that are associated with a satisfactory state of well-being. He argues that person who makes majority of his adjustments within normal range has learned to do the following:  

(i) '''<span style="color:blue;">seek long term gains</span>''', deny or delay immediate need satisfaction or short term gains,

(i) '''<span style="color:blue;">seek long term gains</span>''', deny or delay immediate need satisfaction or short term gains,

=== Homeostasis or being balanced ===

=== Homeostasis or being balanced ===

In its original form, the term homeostasis connotes internal form of self-regulation for maintaining an internal bodily balance or adjustment. From this internal self-regulatory mechanism, the connotation of homeostasis has been expanded to comprise the process of psychological and even social adjustment.  

In its original form, the term homeostasis connotes internal form of self-regulation for maintaining an internal bodily balance or adjustment. From this internal self-regulatory mechanism, the connotation of homeostasis has been expanded to comprise the process of psychological and even social adjustment.

 

== Role of Worldview in Svasthya ==

== Role of Worldview in Svasthya ==

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 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 was permanent and everlasting lead to the uncovering 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.  

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.  

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

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