 Namaste, welcome to the 10th session of our course Yoga and Positive Psychology for Managing Career and Life. In today's session, we will continue our discussion on the ways of attaining well-being in yogic perspective. Well-being is reflection of efficient and effective managing self. That is why we are going to have this discussion about well-being in great detail. Yogic perspective of well-being is very much parallel to the ayurvedic perspective of well-being. In fact, there are some great scholars like David Frawley. They suggest that yoga and ayurveda must be understood and practiced in sync with each other, in synergy with each other. Many accomplished and very reputed yoga practitioners and yoga teachers and yoga masters, they are found to be great admirers and supporters of ayurveda. That is why we are going to look at the idea of good life, idea of happy life and we are taking the references from the ayurvedic perspective because they are very much in sync with the yogic perspective. So akkakri cap as we do in all the sessions, we mentioned about the four factors identified in the Charakshahita and other ayurvedic texts. Those are Tattvaavabod, Indriya Jaya, Sukhaayu, Hithayu and Dharmakriya. These are the four ways of attaining well-being and attaining happiness in life. And we also discussed that these four things are connected to each other. And in the last session, we had detailed discussion on Tattvaavabod and Indriya Jaya. In today's session, we are going to look at the following things. Number one, we will recognize the wisdom as sign of Tattvaavabod and we will also talk very briefly about the wisdom assessment information. In this session, we are going to explain the idea of Dharmakriya, examine the different dimensions of Dharmakriya, interrogate the Sukhaayu, Hithayu, the manifested form of good life or happy life is called to be Sukhaayu, Hithayu and we are going to interrogate different elements of the Sukhaayu and Hithayu. And we will look at how these four ways of attaining well-being are also very much in line with the current literature about attaining well-being at workplace. So, these four elements, these four ways of attaining happiness in life, well-being in life are equally relevant at workplace as well. That is my claim and that is what I am going to explain towards the end of the session. So, we look at the wisdom and if you recall our last session, we recognized that Tattvaavabod is reflected in wisdom. So, wisdom has cognitive, affective and cognitive all three aspects included in it. In a very famous paper, in a very reputed journal of journal of American Medical Association JAMA Psychiatry talks about the six factors, we discussed these factors in the last session. Those who have registered for the NPTEL course, they must have received a link for the test on the wisdom scale. So, this wisdom scale, it is a longish one, initially it had 114 items and now this scale is shortened, participants must have received the shortened version. This captures the cognitive, reflective and affective all three aspects of wisdom. That is a reflection of Tattvaavabod. This is developed by Erdland, very famous scale. As you take the scale based on your scores, you must have seen the interpretation of the scores as well. So, for that and that is only for those who have registered for the NPTEL course. Let us look at the third component about which we studied our discussion in the last class. And the third component is Dharmah Kriya. So, this text talks about Harsh, meaning happiness. The nimitta, the reason for that, one of the predominant reason for that, Charak identifies is Dharmah Kriya, acting according to Dharmah, action according to Dharmah. And Dharmah is not religion. Dharmah is harmony within self and with outside social and natural environment. So, following Dharmah, meaning living and behaving in harmony with self, with social and natural environment and our constant endeavor to transcend our limited ego, constantly including so-called others in our living, in our experience. So, this is in brief, Dharmah is being defined that is we have had discussion about this notion of Dharmah in the previous sessions as well. If we need to look at Dharmah Kriya from this perspective of living this value in lifetime, this can be understood in three dimensions. These three dimensions are Dharmic Drishti means our perspective, our way of looking at things. Dharmic Kriya, actually the intent or pursuit according to Dharmic perspective and Dharmic livelihood means action, how we integrate Dharmah in our day to day actions and day to day dispositions. If you look at the Noble Eightfold Path of Buddha, this Eightfold Path also talks about Samyak Vani, Samyak Kriya or Samyak Jivika. So, it also talks about right livelihood, right action and right speech and we all know that Dharmic is a well accepted and anchoring concept in the Buddhist tradition as well. Let us look at these three elements in little more detail. What should be the view, how we should look at world? That is the Dharmic Drishti. How do I look at the world? So, this Drishti is reflected in the classic text and which what we call Prasthantrai that is Upanishad and Bhagavad Gita and this is also translated in the Subhashitani, in the popular text, popular shlokas which convey the deeper ideas in more understandable language, more operational language. So, this Subhashitani is very famous in India and it goes like Matravata Paradareshu, Paradrabveshu Loshthavata, Atnavata Sarvabhuteshu, Yeh Pashyati Sapandita. So, this is the definition of the one who is knowledgeable, who is the knowledgeable, the one who look at Atnavata Sarvabhuteshu, who looks at all the bhutas, all the elements of nature as is of his himself or herself. So, that is the sign of ultimate knowledge who does not consider anyone as other. All this world is part of me, it is reflection of myself. This is given in Bhagavad Gita as well as Upanishad. In the Bhagavad Gita, the famous shlok in the sixth chapter says that ek chhate meaning that who sees yog yuk tatma, the one who is with yog, yog yukta, yukta means with and yog means the one who is with yog, that atma sarvatra samadarsana, that who looks at everything and everybody with equanimity. So, that is what Bhagavad Gita says. True yogi is the one who sees everything in self and self in everything, all living being in God and God in all living being. So, Isha Upanishad also says like this, yas tu sarvani bhutan nya atma atman eva anupasthati bhutan nya, so other living beings bhutan nya atma manneva like self anupasthati who sees that. Sarva bhuteshu chatmanam tato vijugutsate, the one who looks at everybody, all the other organism as self, naturally all animosity and all fear will go away in his heart and in his mind. So, these are the signs, these are the examples of dharmic drashti, these are the explanation of the dharmic drashti, how to look at the world.