Changes

=== Purusharthas - Perspective of Purposefulness  ===

=== Purusharthas - Perspective of Purposefulness  ===

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>  

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 surrounding 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>

* [[Samskaras (संस्काराः)|Samskaras]] 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.

* [[Samskaras (संस्काराः)|Samskaras]] 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.

* [[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 (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" />