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Authors
Affiliations
1 Menon National Institute of Advanced Studies, Bangalore, IN
Source
Indian Journal of Health and Wellbeing, Vol 2, No 5 (2011), Pagination: 960-963
Abstract
Self and well-being are two central and fundamental concepts discussed today m various disciplines. Every conception of human flourishing and 'good and 'well-being' must consider also the knowledge of self (Mangini, 2000). Enhancing one'strue self is the source of all strength and fearlessness and the true focus of one's freedom and dignity Well-being is understood as the intrinsic and essential nature of the self. ln Indian thought, self is viewed as a holistic, experiential subject (Paranjpe, 1996) progressing toward self-transcendence and exploring infinite possibilities of one's well-being. The discussion of self and well-being m the Mahabharata takes a deeply psychological context and the resolution of crises and conflicts is often self-trans formative. Krishna m the Bhagavad-Gita gives a discourse m response to Arjuna's query about who is a steady person (sthitaprajna). The discourse is on building psychological strength whose composites are steadfastness and fearlessness (Sw Ranganathananda, 2000, p. 95), the outcomes of'knowing' the self This study will use 'data' from the Bhagavad- Gita and the Mahabharata, which are m the form of Arjuna's experiences, presenting situations, responses to crises, such that the psychological potentials are evoked. Through the engagement with the characters' and our own emotions, we become aware of our own state of being, what was, what is,and what can be attained by engaging with our self and emotions. The self is understood as a process and hence is trans formative by nature, ft is not a monolithic fixed'self but an evolving,growing, transforming self.
Keywords
Sthtaprajnatva, Psychological Well-Being.
