 A systematic review on Yog and positive psychology done by Chirag Dagar in his unpublished PhD thesis awarded recently by School of Management in IIT Bombay gives the three major fields where Yog and positive psychology coincide and these are related to specific emotional domains. So, physiological and biological domain, psychological domain and neurological domain. And through all these processes Yog helps in not only gaining emotional balance, but also experiencing emotional joy, emotional ecstasy and remaining in that aesthetic state for long time. So, physiological or biological mechanism which helps in experiencing positive psychological outcomes through Yog are related to relaxation, enhanced parasympathetic nervous systems, activity, focus on breath, interocepto and bodily awareness. Neurological mechanisms are related to polyvagal theory. So, Yog functions as the neural practice and the activation of the inner neuron system and that helps in attaining the positive psychological outcomes and there are the host of psychological mechanism, science of unity human being talks about it, element of the theory of self efficacy talks about that, increase in the positive effect, affective coping, detachment, mindfulness, self compassion, mind body awareness, self regulation, sense of control, spirituality, sustained attention, reduced distraction, self awareness, self engagement all these are the psychological mechanism through which Yog and positive psychology are connected and we experience the emotional balance and we gain the emotional control. In this session we are going to look at three major constructs. One construct is drawn from the Yogasutra and two constructs are drawn from the positive psychology. The positive psychological construct drawn from the Yogasutra is called Brahma Vihar. Brahma Vihar is combination of the four variables, Maitri that is friendliness, Karuna that is compassion, Mudita that is joy seeing the excellence shown by others and Upeksha means ignoring what is unpleasant or ignoring the others faults. These are the four mind states together make Brahma Vihar. Psychological capital is the modern term and the it is also found to be excellent composite which can explain many job related outcomes, academic success related outcomes, personal well being related outcomes. So, these are hope, efficacy, resilience and optimism. These four variables constitute psychological capital that is found to be very relevant at the workplace. Another term which is by many authors is considered to be the gold standard of well being is called Parma. Parma is again combination of five factors. These are positive emotions, engagement, positive relationships, meaning and sense of accomplishment in life. Parma is more relevant in the day to day life, psychological capital is more relevant in the workplace context. That is why we can look at both of these terms. The review done by Chirag Dagar in his unpublished thesis looks at all these variables and beautifully summarizes how various yogic practices result into all of these outcomes. We cannot only discuss the positive emotions, we need to look at negative emotions as well because for gaining emotional balance as much it is important to enhance positive emotions, so much is the importance of managing negative emotions or the emotions which result into unpleasant experience or diminishing of our energy. So, we need to look at negative emotions as well. If we follow a hexako model of personality which is the modification of big five personality type, it gives it has sixth element or sixth type which is called emotionality. Emotionality is related to emotional distress and this is the combination of fearfulness, dependence, anxiety and sentimentality. That is the reflection of the negative emotions or those emotions which result into unpleasantness or which diminish our energy. Yogic tradition also classifies negative emotions in its own way. We have discussed about these clisht vratis which are asmita, rag, avidya, dresh, abhinvesh and we discussed that avidya is the cause of all the four clisht vratis. Asmita is too much egoism, too much attachment to the self-identity, rag is the undue attachment, dresh is undue aversion, abhinvesh is tendency or perpetuate yourself in the form of body or in the form of fame and name. All these five result into shuddery poos or six enemies. Six enemies are kam, krodh, lobh, moh, madh, matsar. Kam are the desires or sense pleasure. Overly indulgence in the sense pleasure is kam. Krodh is unregulated anger. Moh is a dharmic attachment, attachment to things which do not result into harmony within self and harmony in the environment. That is moh. Lobh is opposite of aparigra that is greed, our tendency to hold lot of things, to possess lot of things much more than what we actually require. Madh is too much of pride in our qualities and because of that developing our tendency of laziness that is matsar. So, all these six repos or enemies are result of these five klistvratis. These are the expressions of negative emotions. That is what we can say. These eventually become not only emotion but result into our behavior as well and that is why these can be called attributes.