 Let us look at how positive psychology looks at the notion of opiates or notion of the power of agency, the individual mental resources which are at the foundation of well-being and also performance, the right performance in organizations and society. So, in the positive psychology we come across these terms of economic capital, human capital, social capital and psychological capital. We all were aware of the traditional economic capital and organizations were working to gain economic capital that is reflected in the form of finance, tangible assets like equipment, patents, etcetera. But gradually organizations recognized that it is not only economic capital which guarantee the organizational growth or even sustenance. So, we had to move from traditional economic capital to human capital. Human capital means human being who are able to, who actually convert capital into the productive means. You can have lot of capital, but you need human being to convert that capital into the productive output in the form of product or services. So, human capital we consider experience, education, skill, knowledge, ideas. These are not possessed by computers. This is not possessed by technology. Technology is inert. Technology can be very advanced, but it is the human being, the human capital which employ that technology in the most appropriate way. So, we became aware of the human capital. Then there is a social capital. Social capital means we recognized that in organizations human capital do not directly result into economic capital. Human experience, education, skill, knowledge, ideas do not naturally, obviously, in a straightforward manner result into economic capital or economic value creation. Until that human capital is supported by social capital, until human being who are working in society or in organization have positive relationship, until they feel connected, when they, until they are not connected with each other, until they do not work as network and do not work as atomistic units, human capital will not result into economic value. So, social capital was recognized to be very important and social capital is the network of contacts. It is through the network of contacts and relationships and friendship, human capital result into economic capital. But human capital is not only exterior thing. It is not only about experience or education. It is also about psychological capital. Until human being are functioning well at psychological level, social capital will not be formed and naturally, social capital is not formed. Economic capital will also not get enhanced and economic value addition will also not happen. So, psychological capital was identified to be very important aspect rather foundational requirement for generation of social capital, human capital and economic capital. Luthans is a great scholar with his colleague Awe and others. They have developed this body of knowledge. Psychological capital has got four component. We can remember this, these four component with the acronym HERO. H for hope, E for efficacy, R for resilience and O for optimism. Hope meaning perceiving forward goals, being positive about attainability of the objectives. Efficacy or self-efficacy meaning a kind of faith or confidence in our capability and the capability of the mentors and with whom we are working. So, it is a self-efficacy. R is for resiliency. Resiliency meaning sustaining and bouncing back, sustaining the effort. Sometime effort may not result in the desired outcome. Even in that situation, bouncing back continuously, coming back to the track, coming back to putting in effort towards the valued goals that is resiliency and optimism, being hopeful, making positive attributions to situations, to people, to the goals. These four things constitute the psychological capital. We need to see that psychological capital, social capital, human capital are deeply connected with the economic value addition or economic capital. Our Vedic tradition and Vedantic tradition also talks about some treasures. They do not use word punji, they use sampatti. That sampatti is called shat sampatti. Shat means six treasures or sampatti. These are mentioned in the tattva bodh. It is a very precise work of Adi Shankaracharya. In fact, this is so straightforward that anyone can pick it up. It is a small text, but it gives immense clarity about how to achieve the objectives, the positive objectives in life. It is written for the adhyatmik purpose. Adhyatmik purpose is attaining Brahman, because Adi Shankaracharya was Vedanti. So, atmasakshatkar, recognizing that I am the Brahman is the ultimate objective for the Adi Shankaracharya. He was the acharya of Vedanta, of Advaita Vedanta rather. So, he was the acharya of Advaita Vedanta. So, this text is aimed at the superordinate goal of attaining self-realization, atmasakshatkar. And atma is not different from Brahmya. So, that is why atmasakshatkar, according to the adhyatmik tradition, is also brahmanyan. And for that, four elements are defined. Vivek, Vairag, Shadasampatti and Mumukshattva. Vivek is discrimination of right and wrong. Vairag, as mentioned earlier, it is getting rid of your personal rag and dvish and non-attachment to the vishayas, non-attachment to the pledges. If they are obstructing our efforts to attaining the ultimate objective, Shadasampatti, we are going to discuss now. And Mumukshattva, our urge to get the spiritual awakening. So, this text is very relevant. And in fact, that is its ultimate purpose to get the self-realization. But this text and these four things are also equally useful in the vyavaharik life, in the day-to-day life, in the life of economic transactions, relationships, community building, nation building. In all these vyavaharik pursuits as well, these six or these four chattushtai or these quadrates or the six treasures or Shadasampatti, one of the quadrates are equally important. So, that is why we can include this thing in the positive psychology. We all know that our objective is not ultimate spiritual realization in this course. Our objective is to attain well-being. And for attaining well-being, it may be called vyavaharik objective, but for the vyavaharik objective as well, this Shadasampatti is very, very relevant. What is this Shadasampatti? And you can later on compare the Shadasampatti with the psychological capital. We can have some discussion on the commonality and difference in the psychological capital and Shadasampatti. So, what is the first Shadasampatti? The first virtue or first treasure is summa, quietitude of mind, calmness of mind. This refers to also control of mind. Until we control the mind, we cannot control senses. And that is why it is called Manonigraha. Summa kah, that is the question in the text Manonigraha, one word answer given by Adi Shankaracharya. Until mind is quiet, we cannot see through things. What is right? What is wrong? What is good for well-being? What is prayers? What is nishrayas? What is abhiyodaya? What is nishrayas? All that discrimination, all that understanding can come only to a calm mind. An agitated mind cannot distinguish what is right and wrong. So, the first Shasampatti, first treasure is to calm down our mind, our ability to calm our mind. So, you can see these are processes as well as outcome. These are also mental states and also verbs. They indicate some verbs as well which are important to achieve that mental state. So, first is Shama, controlling of mind. Then second one is Dhamma, that is self-restraint. And self-restraint is used in terms of restrain of our senses, Chakchuradhi, Chakchu Adi. Chakchu means Netra Adi, means Netra Adi, Netra etc. What is, what comes in the extract, etc. All five senses, the five senses of eye, ear, touch, taste, these are all senses, Chakchuradhi, Bahindriya Nigraha. External senses and science organs have to be controlled. That is second treasure, that is Dhamma. When we are able to do Mano Nigraha and Indriya Nigraha, that is the meaning of Dhamma, we are able to see what we should be doing. Someone should be doing art, someone is more tuned for science, someone is more tuned for business, someone is more tuned for economics, someone is more tuned for entrepreneurship, someone is more tuned for academics, we all are having our Swadharma. We all are having our aptitude. That aptitude may change. We may have multiple aptitudes, someone who is good at technology can also be good at teaching. So, that also is possible, but important thing is knowing what is my aptitude. I want to make difference to my life, I wish to achieve well-being, but I have to achieve well-being and I can achieve well-being only by working according to my aptitude. If I start working for some others aptitude, if I get enamored, suppose my capability is of technology and entrepreneurship, I get enamored by the life of an academics or someone who teaches in IIT. My aptitude is something, if I get enamored by something else, I may not be able to pursue this which is my aptitude, I may not be able to get that with which I am getting enamored. I may get enamored by the entertainment industry's heroes. I might be a scientist, entertainment industry make a lot of heroes, they enjoy a lot of public attention, but if that is not my aptitude, why I should get enamored for that, enamored by that. I may enjoy their public attention, I may enjoy watching them, but it does not mean that we should get drag to get that kind of attention in our life as well. Why? Because we will not be able to achieve what which we are capable of achieving without identifying our aptitude, without identifying our swadharma. Every object in the life, every objective of the world has its own quality and has its own dharma. The dharma of fire is to generate heat, dharma of water is to flow, water cannot become fire. Similarly, space cannot become air, air has its own dharma, why you has its own dharma that is force that is flowing. Akash has a dharma of being, just being and from there everything else emanates. So, like all the natural elements, human beings also have their swadharma. Most of the animals and other creatures in the nature are mostly programmed. They have some intellect, they have some discretion, but that range of discretion is much lesser in comparison to the range of discretion human beings have. Human beings have that intellect, that power and because of that, they are not fully programmed by nature. They have the power of will, they have a sense of agency and that sense of agency is much stronger in comparison to other natural organisms. And that is why human being have to apply vivik, that is why human being have to apply discrimination. They have to do tapar, they have to do reflection to discover their dharma. That is called swadharma. When I am established in swadharma, I do not feel tired. When I am doing what is my true aptitude is, I do not feel tired and if I discover that swadharma, that swadharma will always be in harmony with the world. That is my way of contributing to the world. In this world, all the creatures, all the organisms, all type of organism have something to contribute. Other creatures are mostly programmed by nature. I am saying mostly in a conscious way because there are some intelligent animals as well, intelligent organism whom we call animal. Elephant has a certain type of intelligence. Dolphins have certain level of intelligence, which is more than other natural features. So, but they are also, they also have a discrimination in a limited range. Human beings have much wider range and that is why they need to apply the power of discrimination. With the discrimination, with the vivique, with the some and them, they recognize their swadharma. You recognize the swadharma and remain stable in that, remain established in that, do not get enamored by other person's aptitude. Do not try to become someone else. That is satiety. That is appreciation for taking one step forward in the direction of my swadharma. That is uparati. That is a third inner treasure. So, in the process of pursuing our swadharma or following our swadharma, we may not be able to achieve the desirable outcome all the time. We can face challenges. We may face difficulty. In those difficulties, we need to consciously practice the equanimity. That is the power of endurance. We need to be endure. We need to endure on what is my swadharma. Constant balance of mind during pleasure, pain, heat and cold, instead of seeing experiences happening to us, we need to see them happening for us. I may face some situation in that difficult situation. I can assume that why I have put into this difficulty or I may say that I am in that difficulty and difficulty also has a role for me to grow as an executive, as a student, as a human being. So, Adi Shankaracharya says that sitoshna sukhdukh adukhadi sahishnutvam. They will be sheath and ushna. They will be the heat and cold in our life. Being sahishnu about it, being open for that, being equanimous in that, recognizing that whatever we do, our action and the outcome, these are not directly linked. They are mediated or moderated by many other things like what is the objective with which I have pursued my work, what are the situations, whether the luck favored me or not. So, our effort may not necessarily result into desirable outcome. In those moments, recognizing that effort and outcome are mediated by many different things, situations or the very mindset with which we put in our effort or what is the readiness of the world, what are the other factors, social, economic and natural factors which are influencing the outcome of my work. In the modern psychology, in the positive psychology, it is called resilience. We are going to discuss that in a short while from now. Then shraddha. Shraddha is the upai that we looked at in the yoga sutra that is given in the yoga sutra. Shraddha is also identified as the six inner treasure or the Shraddha Sampatti by Adi Shankaracharya. So, we can say that Maharshi Patanjali and Adi Shankaracharya, two of the most brightest minds this Bhartiya culture has seen. If both of them are talking about one thing that is Shraddha, then it must be very important and very valuable to inculcate the Shraddha. Shraddha is, as we told, it is commitment for tap, gyan, dan and yajna. Then comes samadhan. Chittai kagrata, that is what Adi Shankaracharya says. Balance state of mind and state fastness means remaining focused. That remaining focus gives results in the medium term or long term. These are the six treasures of our mind. We need to keep our mind ourselves. If I need to practice and I need to have detachment, if I have to have abhyas and vairagya, because these are the essential things. This is essential because mind has the tendency to go towards prayers, go towards that which looks pleasurable in the beginning, but causes suffering in the long run mind has that tendency. Because of our sanskar, because of the vyadhi, because of our other fluctuations or entanglements or the fluctuations all around us, because of so many reasons mind has that tendency of moving towards prayers. If we wish to remain on the path of Shreyas, if we wish to remain on the path of well-being, we need to constantly remind ourselves about these six treasures and we need to use these six treasures for that. If we want to have good body, we need all these things. If we want to have good mind, we need all these things. If we want professional success, we need all these things. If we want success in our career or business or sports, we want these six treasures. We have to have these treasures in our life. You might see some of the people might be getting indulged in something or other and still being successful. Please be mindful that in the long run that certainly the indulgence which is undue indulgence certainly causes hurt, certainly causes suffering. Now, we can actually compare how the Shadasampatti can be compared with the positive psychology concept of psychological capital. Psychological capital talks about hope, resilience, efficacy and optimism. The Shadasampatti also talked about, Shadasampatti also talks about titikchha that is resilience. Shadasampatti talks about ekagrata, it talks about shraddha. So, let us compare psychological capital and Shadasampatti. Psychological capital as mentioned earlier, it is the combination of hope, optimism, efficacy and resilience. You see resilience of the psychological capital is reflected in the form of titikchha in the Shadasampatti. Efficacy is also somewhere captured in a partial way in the uparati. So, uparati in titikchha has significant commonality between efficacy and resilience. What is not there in the Shadasampatti is hope and optimism and what else in place of hope and optimism we get in the Shadasampatti. We get what are the intrinsic psychological instrument through which we can attain success. Shama, Dhamma, Shraddha and Samadhan, these are the psychological states. These are the efforts, optimism and hope which is part of the psychological capital is about being positive towards attaining the goal. So, there is a attachment towards goal and there is an attachment in the hope and optimism towards desirable outcome. We are hopeful not for undesirable outcome, we are hopeful only towards desirable outcome. So, desirable outcome is the underneath of hope and optimism. Whereas in Shadasampatti it talks about swadharma, it talks about efficacy. So, efficacy as well as optimism for right purpose that is captured in uparati. But there are four other things which prepare us to pursue that path. In the psychological capital there is nothing which prepares our mind to pursue this path. How we can remain hopeful, how we can develop resilience, how we can develop efficacy, that answer is not coming from the variables captured in the psychological capital. But that answer is coming from these six variables. These six variables talk about what is to be pursued and that is captured in the uparati, how it should be pursued that is captured in titi chha and how I can prepare myself to identify what is to be pursued and how I should prepare my mind to remain on that path. These questions are also answered in the sixth treasure or Shadasampatti. So, this can be a construct, this can be a concept which is probably much wider and much deeper than the psychological capital. Those who are interested in psychology, those who are interested in organization behavior can pursue this research on these six treasures and that also can be done. But most of us are taking this course for our own self development. We need to remember these things. We cannot hope to attain well-being without some dhamma, uparati, titi chha, shraddha and samadhan. How I develop that? I develop that through practice. What to practice? That practice is yam niyam asan pranayam and to some extent bhaktiha. In the normal life we need to be just aware about these five things. If we can follow these five practices, gradually we can put in more and more intensity in that practice. Well-being is bound to increase and how we remain into that practice? We need to remember these things and we need to consciously develop these treasures. The good thing about these treasures is that it is not fixed. It is not that somebody has got the limited kota. We all can by just giving attention to these things. Just by being mindful to these things, we can enhance this treasure.