 those who are the student of social sciences must be aware of the construct validity and one construct validity meaning whether that construct mean what it supposed to mean or not. So, that is the construct validity and construct validity is not only look is established not only by looking at the correlations of this construct with other constructs. The construct validity is also established by looking at the opposite constructs. So, in order to understand the human potentiality the positive human potentialities of the human being we also need to understand the negative potentialities or negative properties. These negative properties are called asury sampada why it is called asury sampada Asury the word come through two roots actually we can understand asury in two ways. First way is the asadhatu the as the the root word fighting shouting in the anger or throwing away something or hitting someone. So, those who are engaged in these kind of behavior fighting shouting snatching those are asury. So, these are the asury sampada. Asury is also a term used for disharmony because sur meaning harmony. So, asury meaning disharmony. So, those who create disharmony in the world and those who have disharmony within both are called asuras. So, what are the asury sampada that is also required because without understanding asury sampada we cannot understand the divine qualities which we just touched upon and discussed in the previous slide. What are the asury sampada? Dambho darpo bhi manascha krodha parushya mevacha only six these are the five and sixth one is agyaan. Dambho darpo bhi manascha krodha parushya mevacha agyaanam chaabhijata sir partha sampadam asureem dambha darpo krodha parushya mevacha agyaan these are the six asury sampada. We can consciously inculcate the human potentiality the positive characteristics or positive properties divine properties which we looked at in the previous slide. We can also consciously work to remove these negative qualities in both ways we can attain the true human potentiality in both ways we can not only realize our swadharma but we can thrive in our life because when we identify swadharma when we identify what is my aptitude and also identify how can I offer it to the world to maintain the world order how can I offer it to enhance the harmony in the world then my life also get harmonized within and without. So, these six qualities are dambha darpo bhi manascha what is dambha? Dambha meaning hypocrisy dambha meaning that which you are expected to do for that you are showing off. So, showing off even for what is your natural expected behavior that is dambha I have to listen music I can do that but if I play it at very high volume that is dambha. I have to do the customer service I have to teach students I have to do my project but even for doing my project even for doing my normal work expected work I am showing off that is dambha. Dharpa when show off combines with arrogance. Dharpa is also not showing off what we have done dharpa is also showing off and arrogantly showing off our power our connections our references our possessions. So, dharpa is being extra ostentatious making others feel small that behavior is dharpa that is why dharpa also means bad order dambha dharpa abhimana abhimana is breaching the limits of self esteem we always we have to have self esteem that meaning we need to have confidence on whatever we are doing we should not start questioning our self concept just at every stage in every conversation we should not feel that however crossing that genuine limit crossing the rational reasonable limit of self esteem is abhimana that is conceit. Krodha is the fourth asuri sambhad that comes from the root word kridha that means losing balance. So, krodha means losing internal balance in even small unfavorable situation or unfavorable behavior someone has done something I am I am a manager even the small aberration in the behavior of my subordinate make me disturbed make me hyper that is krodha. So, not losing out balance when something happens or when something takes place in front of us which is not favorable that is krodha krodha generally arises from my attachment or moha we need to control that that also has to be regulated it has its utility but it has to be regulated and again what is the criteria for regulation the criteria for regulation is dharma and swadharma whether it is causing abhudai and nishrayas and whether it is according to my aptitude and my way of contributing to the world these are the supreme criteria against which I need to regulate my krodha. Paurushyam is harshness some people have natural tendency to use harsh words for others even without any apparent reasons this is more verbal expression of krodha and many time it is quality in itself many time people use abusive words abusive language even without krodha. So, that is the fifth asuri sampada paurushyam harshness abuse using abusive language last but probably the basis of all these five is agyanam and probably that is why agyanam is put up in the second line of the shloka agyanam is ignorance and we have seen that what is the the ultimately gyan is the recognition and experience of oneness of life. Yog means that which joins that which reconnects otherwise this world is all connected the origin of this universe started with the one point and then it manifested in the diverse forms and the diverse qualities and properties were acquired by these diverse forms not recognizing that and not experiencing that that is agyan and when I distinguish myself from others when I do not experience oneness with others then naturally dambaha darpaha abhimana krodha paurushyam occur in our life that is why agyan is the foundation of all the asuri sampada. So, here we saw daivi sampada and asuri sampada are the very elaborate detailed exposition of human potentialities and human positivity.