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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 ==

== व्युतपत्तिः ॥ Etymology  ==

== व्युतपत्तिः ॥ Etymology  ==

The term Svasthya (स्वास्थ्यम्) includes स्व (Sva) = self, and स्थ (Stha) = being established. The word svastha in its original meaning refers to being established in one’s Self (Atman) which lead to svasthya, a sense of wellbeing. However, it is also used as a suffix in deha svasthya (देहस्वास्थ्यम्) and manah svasthya (मनस्स्वास्थ्यम्), to refer to physical and mental health and wellbeing. Thus it is used as a generic term.<ref name=":2" />

The term Svasthya (स्वास्थ्यम्) includes स्व (Sva) = self, and स्थ (Stha) = being established (grounded in). The word svastha in its original meaning refers to स्वस्मिन् तिष्ठति इति स्वस्थः। being grounded in one’s Self (Atman) which leads to svasthya, a sense of wellbeing. However, it is also used as a suffix in deha svasthya (देहस्वास्थ्यम्) and manah svasthya (मनस्स्वास्थ्यम्), to refer to physical and mental health and wellbeing. Thus it is used as a generic term. People tend to experience and define svaasthya depending on one’s level of identification at physical, mental and transcendental levels.<ref name=":2" />

Vachaspatyam quotes the term svasthya as applicable in health (आरोग्ये) and contentment (सन्तोषे). The Apte Sanskrit Hindi Dictionary mentions the meanings as  

Vachaspatyam quotes the term svasthya as applicable in health (आरोग्ये) and contentment (सन्तोषे). The Apte Sanskrit Hindi Dictionary mentions the meanings as  

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''.

=== Ayurveda definition of Svastha ===

=== Ayurveda's definition of Svastha ===

[[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] has defined the term [[Svasthavrtta (स्वस्थवृत्तम्)|Svastha]] as below,<blockquote>समदोषः समाग्निश्च समधातुमलक्रियः। प्रसन्नात्मेन्द्रियमनः स्वस्थ इति अभिधीयते।। (Sush. Samh.15.48)</blockquote>Meaning: Svastha means the one who has an equilibrium (सम) of [[Doshas (दोषाः)|doshas]], [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]], [[Dhatus (धातवः)|dhatus]] and well balanced [[Malas (मलाः)|mala]] activities (in body) along with energetic/well functioning [[Indriyas (इन्द्रियाणि)|indriyas]] (इन्द्रियाणि) and [[Manas (मनः)|manas]] (मनः) as well as [[Atman (आत्मन्)|Atman]].

[[Acharya Sushruta (आचार्य सुश्रुतः)|Acharya Sushruta]] has defined the term [[Svasthavrtta (स्वस्थवृत्तम्)|Svastha]] as below,<blockquote>समदोषः समाग्निश्च समधातुमलक्रियः। प्रसन्नात्मेन्द्रियमनः स्वस्थ इति अभिधीयते।। (Sush. Samh.15.48)</blockquote>Meaning: Svastha means the one who has an equilibrium (सम) of [[Doshas (दोषाः)|doshas]], [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]], [[Dhatus (धातवः)|dhatus]] and well balanced [[Malas (मलाः)|mala]] activities (in body) along with energetic/well functioning [[Indriyas (इन्द्रियाणि)|indriyas]] (इन्द्रियाणि) and [[Manas (मनः)|manas]] (मनः) as well as [[Atman (आत्मन्)|Atman]].

== Processes involved in Svasthya ==

== Processes involved in Svasthya ==

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. And to bring about this "highly desirable state" an organism may undergo transformative processes to maintain equilibrium at the psychological, emotional, and physiological or biological levels.

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. And to bring about this "highly desirable state" an organism may undergo transformative processes to maintain equilibrium at the psychological, emotional, and physiological or biological levels. All men desire to avoid every kind of pain, and attain a state of enjoyment and well-being at all times putting an end to all sufferings. But on this earth we cannot have pleasure only and exclude pain altogether. Therefore, during one's earthy existence the best a person can do is to maintain a kind of balance or equilibrium which is itself a state of well-being.<ref name=":4" />

=== Adjustment ===

=== Adjustment ===

=== 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 compensatory 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 compensatory social adjustment. This aspect of avoidance of extremes and thereby maintaining an equilibrium is considered vital to man's health: अति सर्वत्र वर्जयेत् (Ati sarvatra varjayet) or excess is to be avoided everywhere. This is true not only with regard to bodily functions, pleasures of senses, but with the total life and conduct.<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" />  

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" />

[[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.  

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.

== 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" />

 

 

 

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>

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" />  

प्रभवार्थाय भूतानां धर्मप्रवचनं कृतम्। यः स्यात्प्रभवसंयुक्तः स धर्म इति निश्चयः।। (Mahabharat. Shan. Parv. 109.10)<blockquote>“''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)''”. </blockquote>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.<ref name=":8" /> In the present context, maanava dharma (dharma of human beings), svadharma (dharma of self), and varnaashramadharma (dharma of different groups of people and stages of life) carry weightage in establishing the collective social perspective. Manu defines the characteristics of maanava dharma, as dharma of all human beings sans all kinds of distinctions, which is universal (Manu 6.92).  Arthashastra, lists harmlessness, truthfulness, purity, wisdom, freedom from spite, abstinence from cruelty, and forgiveness as the essential constituents of manava dharma. Svadharma refers to a person’s unique potentialities, aptitudes, abilities, likes, dislikes, etc. Ancient Indian thinkers designated individuals into four different groups depending on their guna (a concept which represent both temperamental and motivational traits) and karma (the avocation one is suited to pursue) which is known as varna classification. Ashrama dharmas refer to the prescriptions associated with the four stages of human life.<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>

[[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" />

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 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>  

[[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 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 (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>

 

== स्वास्थ्ये प्रभावकारक तत्त्वानि ॥ Factors Influencing Svasthya ==

== References ==

== References ==

[[Category:Vedanta]]

[[Category:Vedanta]]

[[Category:Yoga]]

[[Category:Yoga]]