 We all know that all the chapters of Bhagavad Gita are called yogas. They are different aspects of yogas. So for example, first chapter is known as Arjun Vishadayog, second chapter is known as Sankh Yog, fifteenth chapter is known as Purushottam Yog. So Bhagavad Gita is also considered a yogic text and in this yogic text in the sixteenth chapter positivity, human potential is elaborated in the most extensive ways. These are called Daivi Sampada and Asuri Sampada. Daivi is divine, Asuri meaning demonic. Sampada meaning possessions or property. These are also qualities but these are something which can be changed as well. So Daivi Sampada and Asuri Sampara, these are the two straight classification given in the sixteenth chapter which is perhaps the most detailed exposition of human potentiality and positivity. These slokas are Abhayam Sattva Sansuddhi, Gyan Yoga Vyasthiti, Dhanam Dhamascha Yagyascha, Swadhyayasthapa Arjavam, Ahinsa Satyamakodhas, Tyaga Shanti Rapaishunam, Dayabhute Shulolutvam, Mardvam Hirchapalam, Tejah, Chhama, Dhriti, Saucham Droho, Nati Manita, Bhavanti Sampadam Daivi Mabhijatascha, Bharata. These are twenty-six Daivi Sampada or divine qualities. These are most pious qualities. These are something to be looked up to. These are something we need to develop in ourselves. These are the also reflection of the human potential and human possibilities. These are also the ways of realizing ultimate human possibility. These are the goals as well as the path to pursue the human excellence according to the yogic tradition. This excellence is ultimately reflected in the liberation, but it is also reflected in the very refined sense of calm and also well-developed system for Artha, material possessions and the sensuous pleasure to enjoy these two for the long duration which is not in contradiction or in disharmony with the world for that also these qualities are required. We are going to have a separate session on the Daivi Sampada because they are not eclectic features or eclectic qualities. These are reflection of the five core qualities which are explained at different places in the yogic tradition. Nirmana Moha, Jita Sangha Dosha, Radhatminitya, Vinivrata Kama, Dandhar Vimukta, Sukhutuk Sanghe, Kachhanta Modha, Padmam Dayam Tath. So these twenty-six potentialities can be clubbed into those five things and those five things are reflection of the yogic world view and the ideals of life. So we are going to have a more detailed conversation on these Daivi Sampada, these qualities. But to understand it briefly, but to have some idea we can explain few of these in this session. So the first quality, the first human potential, the positive human potential is Abhyam, fearlessness. Swami Vivekananda in his lectures explained this at many places. He says that the theme of Vedic literature, the call of Vedic rishis is being abhiya, be fearless. Why fearless and for what fearless? For what fearless? We have to be fearless to follow our dharma. If we look at the first and last word of Bhagavad Gita, these are dharma and mamma. So this text is about discovering our dharma. We already have seen the definition of dharma and dharma that is not related to religion, it is not at all religion. Dharma is identifying that action, those thoughts, those words which cause abhyudai means general development, socio-economic development in the management terms and nishtriya spiritual development. So that which result into both that is dharma. That is expressed according to our aptitude and station of life. So being fearless in following our dharma without being fearless, we cannot follow our dharma. So that is why the first quality identified in the list of the Daivi Sampada is abhyam. Elimination is sattva-sansudhi. Sattva-sansudhi, sattva we will explain it in the later sessions in more detail, sattva is the righteousness, sattva is the illumination, sattva is the harmonious aspect of life. Sattva has to take the help of rajya and tamma to perform its work. Rajya is related to excitement, enjoyment, sensuous enjoyment and moving from one aspect to another aspect of life. Tamma is related to inertia. So activity and inertia has to be balanced. So that faculty through which that balance is attained in life is called sattva. So having sattva that means right balance of activity and inertia, sansudhi, sansudhi is meaning when we have this balance of activity and inertia we attain and that is the point of attaining purity. So consistently remain in purity that is called sattva-sansudhi and we should not forget the context of all these qualities. Context of all these qualities is performing dharma, attaining moksha, also enjoying artha and kam according to our swadharma. So sattva-sansudhi is the second quality. Gyan-yoga vyavasthiti, established in knowledge, so according to the yogic tradition ultimately knowledge is experience and recognition of oneness with the whole existence. So our sense of being separated is result of ignorance and going away of that ignorance is important that is the state of gyan. So attaining that gyan through yoga the process through which that gyan is attained is yoga. So gyan is the outcome, yoga is the process, vyavasthiti meaning maintenance. So attaining that gyan which is about the recognition of realization that whole existence is one or non-dual pursuing the process to attain that knowledge and remaining established in that. We all get glimpse of that oneness many time in many occasions of life. But how to retain that, how to maintain that knowledge, how to maintain that experience, how to behave in a day-to-day manner as if we are connecting to everything else that is gyan-yoga vyavasthiti, dhanam damascha yagyaścha, dhanam meaning charity, dhanam meaning giving away, willingly giving away, willingly sharing, not enjoying whatever you have individually, not enjoying only for the self-aggrandization or self-satisfaction. But enjoying by after giving away, after sharing that is dhanam, dhamma that is control of the senses. In order to practice all these potentialities there is something which comes on our way which are the obstacles that obstacle are about our tendency or tendency of the man to enjoy the sensuous pleasure. Sensuous pleasure is not unacceptable, it is acceptable in the form of karma. But uncontrolled enjoyment can create problem in the world and can create problem for our individual health. So having that sense of self-control that is dhamma, yagya is performance of sacrifice, doing something in a selfless manner, all that which is done for others in the selfless manner is qualified to be yagya. So these are some of the examples we just look at swadhyaya in the yogasutra. So you can see that in the yogasutra and bhagavad-gita there is some overlap in the human potentiality in the form of swadhyaya or in the form of satyam. So these qualities are the positive human potentialities accepted in the yogic tradition. We are going to have more detailed discussion on those in the later sessions.