 If we look at yogic perspective, based on the previous sessions, we can conclude that individual perspective of well-being is untenable in the yogic perspective. That means, one individual cannot attain the well-being, individual well-being is always connected with his relationship or her relationships. So, my individual situation is intricately connected with the social situation. And yogic perspective talks about systemic perspective of reality, integrative perspective of reality and celebration of diversity. These three things make yogic perspective distinct from the positive psychological perspective. If I can remind you about this perspective, we discussed about systemic perspective of reality, not looking individual as a separate entity. Individuals form the family, family in turn form society and society in term form community or countries. So, there is no question about the struggle between person or family or individual in society etc. So, we need to look at the integral perspective. That is the first condition about the yogic perspective of well-being. Second aspect of yogic perspective of well-being is that it talks about the integrative view. That means, objective aspect of life and so called subjective aspect of life are connected. How? We talked about four basic life objectives, earth, dharma, kam and moj. Dharma is the invisible order, it is more subjective. Moj, certainly very subjective, very very individual experience. But kam, consumption, that is an objective aspect and artha, that is even more objective aspect, measurable aspect. All these four have to be balanced and all this, both these objective aspect and subjective aspect actually influence each other. We also talked about pancha kosh. In the pancha kosh, annamaya kosh is very physical, much more objective than logic rationality level, which is reflected in the vijnanamaya kosh. So, our physical body, mental body, pranic body, which is even more subjective and that is considered to be connecting subjective and objective. That which is connecting manomaya kosh, vijnanamaya kosh with annamaya kosh is pranic body, pranamaya kosh. If we look at these two frameworks, we can understand that Indian perspective or yogic perspective looks at well being as a integration of so called objective and subjective aspects. It does not distinguish between the two. In fact, it is so integrated that even in the conceptualization of the positive society and governance, we looked at artha, rajya, governance, age, knowledge and sense control. All these are considered to be connected with each other. If we look at the sanghi perspective, we will have detailed discussion on the sanghi perspective. This beautifully enumerates how the most subjective fundamental energy or fundamental intelligence of the existence became more and more objective in the form of tanamathras, then in the form of senses, in the form of the gunas and in the form of the panchratvas. So, subjective objective connect is well recognized, embraced, appreciated and pursued in the yogic perspective. And last but not the least, there is a great respect for the diversity. Individuals are diverse, different animals are diverse, even two cells of same plant of the same leaf are diverse, they are never very similar, exactly similar to each other. So, because of that different individuals develop different nature called prakriti that can be classified, but that is that combination of the different components can be unique in everybody. Different individuals can also have different ways of attaining spiritual well-being, they will have a different emotional makeup, they can have a different type of body. So, highest personalized assessment and treatment has to be done in the yogic perspective and that is carried forward in the Ayurvedic perspective as well. So, there is a deep respect towards the diversity at all levels in the yogic tradition. So, these are the things which make yogic perspective distinct from the positive psychological perspective about defining well-being and personal of well-being. Ayurveda gives a very comprehensive definition of well-being from the individual perspective. It is given in the individual perspective, but if you reflect it closely, you can see that it is anchored at the collective systemic perspective as well. So, what it says? So, what is considered to be swasthya? This is called swasthya, this is called health, this is called well-being. When Panchatattvas make constitution, they result into some gunas and some dosas. What are the gunas? Satvik, rajasik, tamasik, these are the gunas and vath, pitta, kuff, these are dosas. So, when all these dosas, vath, pitta, kuff and we will discuss these things in the next session, when these dosas are equanimous, they are in balance. Samagnistra, there are different forms of energy which is called agni. We have different forms of energy and when different forms of energies are in equilibrium and in harmony, that is the another condition, some dhatu. Dhatu are the basic constituents. Majja means bone marrow or bone or muscles, these are some of the dhatus. There are seven dhatus, we will discuss about it later. So, when dosas, agnis, dhatu, these are in balance with each other. Malikriya, meaning the process of excretion and excretion is not only done through the intestine, it is done through the self at the cellular level as well, it is done at the skin level, it is done through many other excretion of the mucus from different parts of the body like eyes or ears. When these things are, when the excretion process is also going on as per the balance and as per the harmony with the other things. Plus prasannandriyamana, when there is a sense of happiness, when the mind is fresh and full of bliss, that is the definition of swasthya and why it is called swasthya? Swasthya meaning so means self, sthith means anchored. When I am enjoying within, when I am anchored in myself, then only I can enjoy within and without. You must have noticed, if you are in harmony within, then only you can enjoy your relationship outside. When you are in harmony within on balance within, then only you enjoy going out, enjoying different places or meeting people. So, swasthya is a core, swasthya is a indicator that when I am anchored and that anchoring is possible in these conditions which I just explained, that is the state of well-being according to the Indian tradition according to the Ayurvedic tradition.