Other words based on the root Tuṣht (तुष्टः), such as Santusht (सन्तुष्ट) and Tushayati (तुष्यति) are synonymous with Santosha, and found in ancient and medieval era Indian texts.
Others[11][12] define it as an attitude of contentment, one of understanding and accepting oneself and one's environment and circumstances as they are, a spiritual state necessary for optimism and effort to change the future.
Yoga Darshana, which includes commentary of Rishi Vyasa on Patanjali's Yogasutra, defines contentment as the inner state where, "exists a joyful and satisfied mind regardless of one's environment, whether one meets with pleasure or pain, profit or loss, fame or contempt, success or failure, sympathy or hatred".
[9][15] As inner state, it is contentment that combines with and works with other virtues such as Asteya (non-coveting, non-stealing), Aparigraha (non-hoarding, non-possessiveness) and Daya (compassion for others).
[18] Śankarâchârya, of the Vedanta school of Hinduism, in verses 521-548 of the text Vivekachudamani (The Crest-Jewel of Wisdom), states that Santosha is a necessary virtue because it frees a human being from the compulsions of all bondage, manipulation and fears, whereafter he can "dwell according to his will", do what he thinks is right, pursue his own calling wherever, whenever and however he wants.
[20][21] Johnston[22] translates Śankarâchârya view on Santosha as the inner state where, "things neither distress him nor elate him much, nor is he attached to or repelled by them; in his own Self he ever joys, the Self is his rejoicing; altogether contented by the essence of uninterrupted bliss; with Santosha (contentment), he knows his Self – the Eternal, he is free from bondage, he is delighted no matter what, his life is victory; he moves where fancy leads him, unconstrained; he sleeps by the river-bank or the wood, his couch is the world; he moves in paths where the beaten road has ended; he then is one delighting in the supreme Eternal".
[23] In some texts, such as Trishikhi Brahmana Upanishad and Sutrās, synonymous concepts and words such as Santusti (सन्तुष्टि)[24] and Akama (अकाम, non-desire, non-neediness)[25] are used, calling it as a virtue that represents "affection for the Supreme Reality".
Samkhya Karika, in its section on ethics and the effect of virtues and vices on a human being, states contentment is achieved in nine categories, four of which are external[26] and five internal[27] to him.
The son of Bhaya (fear) and Máyá (deceit) was the destroyer of living creatures, or Mrityu (death); and Dukha (pain) was the offspring of Naraka (hell) and Vedaná (torture).
Craving is an intense, ever-expansive compulsion to hoarding material possessions, an addiction for something or someone, and a state where the person accumulates the target of his greed or lust while ignoring dharma.
Contentment is the opposite state, free from cravings that create bondage and dependence, an understanding of the minimum he needs and alternate ways to meet those needs, thus liberated to do whatever he wants and what feels right, proper, meaningful to him.
For example, in Book 9, the Shalya Parva of the Epic Mahabharata, the proper and simultaneous pursuit of artha (wealth, profit, means of livelihood), dharma (righteousness, morality, ethics) and kama (love, pleasure, emotional contentment) is recommended,[34] धर्मः सुचरितः सद्भिः सह दवाभ्यां नियच्छति अर्थश चात्यर्थ लुब्धस्य कामश चातिप्रसङ्गिनः धर्मार्थौ धर्मकामौ च कामार्थौ चाप्य अपीडयन धर्मार्थकामान यॊ भयेति सॊ तयन्तं सुखम अश्नुते