 And this third aspect actually emanate from the first two distinctions and first two points of difference. Their aspect is meaning of good life. What is considered to be meaning of good life and what is considered to be life satisfaction can also be different in different cultures. So, happiness is the fundamental goal of life. If this statement of Chick and Mehi is there in the landmark paper of positive psychology in the American psychologist 2001 the special issue, it is not so quite so simple because there are cultures and that it has been throughout the history where individual satisfaction has generally taken a backseat to the goals, purposes, priorities of large collectives. And that when emotional satisfaction has been experienced it is often of different kind that is not derived from the internal positive emotions, but that satisfaction is derived from living according to the social order which is typically situated within the broader cosmological framework. Why someone is doing sacrifice for teaching kids? Why someone has to sacrifice for protecting a community? Why someone has to create something where the largest members of the society can come assemble, do good things all these are the result of selfless actions. All cultures appreciate that. If we look at most of the social development and maybe even technological development is result of some human being operating and taking pain, some human being actually sacrificing their personal satisfaction, sacrificing their emotional satisfaction to create something which can create eventually value for the larger society, for the larger mankind. Then that is not very well captured because I may find meaning in that, but someone may claim that they find meaning in just pursuing hedonistic pleasure. So, that distinction is not there in the assessment of the well-being, in the assessment of the flourishing and that is what is being pointed out by Christopher in bottom. We can understand this point by looking at some of the Indian examples. If we look at the happiness, if we look at flourishing and if we search these terms in the Indian tradition, we come across these three words Sukha, Shanti, Ananda. Sukha word come from satisfaction of the senses. Why? Sukha reflects the indriyas, the senses, action-related and perception-related senses. Sense satisfaction, su-upasar, su-prefix reflects the positivity, the favourableness, so convenience and pleasure experience of the senses is Sukha. You must have heard people giving blessings to their younger ones Sukhi Rahu, but Sukha is not considered to be the ultimate aim of life. There is something higher than Sukha, what we understand to be Shanti. Shanti word come from the root word Shama. Shama means equanimities. Shama means equanimity. Shama means more calmness, calmness of what? Calmness of negativities of life. In our tradition, we call the dukkha or the anxieties can be because of the adhidayvik, adhibhotik and adhyatmik reason, adhyatmik which is higher realm of self, adhibhotik means extended life of the physicality and adhidayvik is the my role in the larger scheme of things. Wherever there is some traction in these three aspects, anxiety emerges which result into stress. So we call for Shanti, Shanti is attaining the calmness from all the three types of dukkha. It is also and you must have noticed after the mantras we say Shanti three times Om Shanti Shanti Shanti. Whether you go in north, south, western part of India, wherever there is some in all spiritual traditions this practice is followed. Whenever we say Shanti three time, it is indication of shaman or calmness or going down of the dukkha which are of adhidayvik nature, adhyatmik nature and adhibhotik nature. It is also reflection of the Shanti and calmness at all three shariras, three levels of existence of our individual self, sthul sharir which is physical body, sukchv sharir which is subtle which is made up of our sense of vitality, emotions, rationality and karan sharir which is understood to be the stratum over which all the play of life is going on. So Shanti at all three levels, many of you must have heard Shanti mantra which is generally recited after all yogic as well as Vedic protocols. It says Om Dyao Shanti, Antarik Shanti, Prathvi Shanti, Rapa Shanti, Osadaya Shanti, Manaspataya Shanti, no stress, no anxiety, all calmness in all spheres of life whether it is ausadhi whether it is medicine, whether it is universe, whether it is antariksh, whether it is space everywhere there is a prayer for calmness and going away of anxieties. So this is also a reflection that attaining individual Shanti is not possible. My individual Shanti is connected to the Shanti of whole universe. So my duty does not stop the good life cannot be achieved just by ensuring that I get satisfaction and pleasure and all the conveniences until I make conscious effort until my surroundings are also are in comfort, are in calmness, are not suffering from anxiety I cannot attain that calmness. So my Shanti is connected with the Shanti of my surroundings that surrounding include natural environment as well as social environment. So you can say Shanti is an inclusive term there is no individual Shanti or individual Sukh is possible but individual Shanti is not possible. Then there is another term which is called Ananda. Ananda word comes from Nanda which is means alhaad astasi and with the upasarg with the prefix a that alhaad is the moment of forgetfulness of self astasi are the state of mind which is beyond wakefulness which is jagrati it is beyond the swapna which is dream stage and it is it can also be it happens to be at the deep sleep stage and it can also be deeper than the deep sleep stage that is Ananda. We all experience that in the deep sleep but how it can be experienced in the wakefulness stage and how even there is a possibility of fourth stage beyond awake wakefulness dream and sleep that is where the real Ananda the real positive experience of life occurs and that is the claim of Indian psychology that is the objective of yoga practices that is not captured in the existing literature of positive psychology. We can take another example where Sukh and Shanti may not be there but still they are considered to be very important pursuits of life. In order to fulfill the Kartabhya duty there are studies suggesting and our conception of the Kartabhya also suggest that we are not having individual life experience we are all living roles. We have roles as the member of family as member of community as member of larger social and environmental ecosystem. So we have Kartabhya towards all because they because of all this this life exist and in order to following Kartabhya in order to following duty I may have to forego my pleasure and what is appreciated in the yogic tradition or Vedic tradition is foregoing the individual pleasure for the individual Kartabhya. Then there is another step called sadhana. Sadhana is systematically going through the heart shape to develop more self control so that you can develop deeper Shanti and people report that that will result into ananda which is which is aesthetic state and which is much deeper than the Sukh. In between comes term tapas. Tapas is the process of attaining that selflessness that process of attaining that commitment for the larger purpose and if required even experiencing pain in that process that pain is appreciated. So these term reflect that what is considered to be good life and what is considered to be emotional satisfaction and well-being can be different in different cultures. And because of this difference Walsh in the reaction to the special issue of American psychologist wrote in 2001 that though psychologies of Buddhism and Yoga lack information on the nature and treatment of major psycho pathologies however they contain a wealth of information on exceptional psychological health, post-conventional transpersonal development and exceptional abilities and the methods of cultivating them. A large body of research several hundred studies on meditation alone suggest that meditation and yoga have effects ranging across psychology, physiology, biochemistry and can enhance both psychological health as well as physical health and sometime it can take physical and psychological health to the exceptional degree. This is the real pursuit of above the bottom line, above the normal stage, above the coping and adjusting of life it is much beyond that which is aimed at in the yogic tradition and that is true in many traditions in the world as well suddenly Buddhist tradition also is one of them. So what is this notion of self in the yoga? Notion of self in yoga can be derived, can be understood from the panchukosha. Our self is not panchukosha, world has all panchukosha, we experience these koshas through the corresponding koshas of our self. There is a beautiful story in the Upanishad a boy goes to a father goes to a student wants to understand the ultimate reality the para-vidya, he is a pursuant of para-vidya we are using in if in the Greek term we say that is the universal order of things which is the substratum of all of whatever is going on and visible through the physical senses he says I wish to understand that and guru ask him to go back and reflect it comes back he says food is the essence because when I missed food all cells of my body all parts of my body was started craving for that it cannot sustain without food. So anna is the brahm and that is how the anna was recognized as the expression of as the expression of brahm then the story goes on and the five koshas the notion of five koshas notion of the five aspect of brahm emerges Adi Shankrachari then systematized it and presented as notion of self nonetheless we will look at the difference in the metaphysics of the advaith vidyant and the sank to some degree to understand and clarify this notion. So we can understand the notion of self through the notion of panchukosha as explained in the as explained by Adi Shankrachari and this is drawn from the description given in the Upanishad. Our self is made up of or our self is constituted by Annamayakosh, Pranamayakosh, Manomayakosh, Vijnanamayakosh and Anandamayakosh physical body energy body emotional aspect of the body rational aspect of the body and bliss aspect of the body physical body that is made up of anna that is made up of food that is why perhaps it is called Annamayakosh this is these are all the layers of the ultimate reality which is Brahman which is the real essence of the self but we do not understand so we understand self as the small self with the smallest but the tapas and sadhana is required to understand ourselves as the self with the capital S which is Brahman that Brahman that ultimate reality is enveloped through anna that constitute the physical body through pran which is called the energy body which is the reflected in the terms like subject to vitality C-H-I-G in many traditions these terms are used in the Indian tradition pranavad is used so pranamayakosh is nurtured by pranashakti and pranayam is the process the breathing exercises is the process of nurturing pranamayakosh then there is a layer of manomayakosh emotional aspect of self emotions feelings likes dislikes fears phobia these are all the daily life daily mind that is called as daily mind