 Namaste, welcome to the session 9 of our course Yoga and Positive Psychology for Managing Career and Life. Today's session is focused on ways of attaining well-being in yogic perspective, a quick recap as we do in beginning of most of our sessions. So we thus far in the course have discussed about purpose of the course, notion of well-being in positive psychology and yogic tradition, some introduction to it. We discussed about the constituents of human self, pancha tatwas, five sheath, pancha koshas. We discussed about the doshas, agni, malikriya, holistic and integral perspective, well-being given in the Ayurvedic literature, metaphysics behind notion of self and yogic tradition because that is very essential to understand the notions about well-being, human life, career choice, etcetera. And what happiness and well-being is how it can be defined, that is what we looked at in the last session, in the eighth session where we looked at the well-being from the Indian perspective and in the yogic perspective is about hedonistic experiences but also collectivist and transcendental. So what is the next obvious question? The next question is how one can achieve that well-being or that is why the title of this session is ways of attaining well-being and of course we are following the tradition of yoga and we are also looking at the literature of positive psychology to understand these questions. To understand the ways of attaining well-being, we first need to understand the Indian world view. We very briefly talked about it in the last session when we were describing the definition of swastvich but in this session we need little more discussion on the notion of well-being. So notion of well-being or waltze shun is a German word popularized in the Kant literature. World view means a view used to describe once an overall conception of reality and human existence rooted in existential experiences of life. So there are quite a few synonyms of well-being like philosophy of life, self and world construct system, cultural orientation, core culture etc. Most of these terms indicate similar thing. What definition we are referring in this session is given by Cluckhorn and Stratbeck. More detail of the Indian world view can be found in this book chapter recently published. What Cluckhorn and colleagues have identified that there are certain values based on which we can understand the world view of any culture. So one what is relationship between humanity and its natural environment. So the relationship whether it is defined in terms of getting mastery over environment, submission over environment or harmony over environment. By the way Indian perspective and yogic perspective not only talks about the harmony it suddenly does not talk about the mastery and submission it talks about transcending the natural boundaries of the human self. We have had discussion earlier and we are going to have more discussion on that. The second aspect what Cluckhorn suggest to understand the world view is about time. That means what aspect of time should people primarily focus are they focused on present, past and future. So nature of time and space that is the second component to understand world view. Three what is the nature of human nature whether human nature is essentially good, bad or mixture. Fourth aspect to understand the world view is what is the prime motivation for behaviour to express oneself that is being to grow that is being in becoming or to achieve something that is doing. The fifth aspect of world view is how should individuals relate with others. Other fellow human being primarily. So is it hierarchical manner is it as equals which is called collateral or according to their individual merit which is individualism. So these are the components based on which we can understand the world view of any culture. Let us look at what Indian world view would be if we follow this schema to understand that. In the Indian world view the nature of reality and connection of human being with environment is of integral perspective. So human being and environment are not separate all the manifestations of nature are made up of five elements Akash, Agni, Jal, Vayu or Prathvi. So because everything in the nature is made up of same tattwas and tattwas keep transferring into each other actually there is no other. That who looks himself or herself in everything else and everything he looks at as part of himself or herself that is the real view that is the correct view that is the Indian world view talks about. Nature of time is also not linear in the yogic perspective. Nature of time has more like circular but not circle which ends at the same point from where it is started. It is the spiral so every time nature goes through one stage over other. So all four types of yogas occur all different similar tithis occur but according to the manvantaras according to the different cycles there is some change in the human consciousness and as such the manifestation of the consciousness. So spiral view of time is prescribed is held in the Indian world view. What about human nature? Human nature in the Indian perspective is considered as ever evolving inherently divine. So inherently all jivatmas are divine because they are either Brahman or the reflection of Brahman or the manifestations of Brahman. So depending on which school of philosophy you follow Dwad, Adwad, Vishishtadwad etc but inherently no school in the Indian philosophy and Indian perspective and yogic perspective is saying that human beings are sinners or they are inherently bad. Inherently human beings are divine so is every manifestation of the nature and human being being more conscious having the power of Viveik discrimination they have to repeal the ignorance and whatever the bad behavior we look at demonstrated by enacted by the human beings is actually reflection of their ignorance. So all sadhana all tapas is aimed at removing that ignorance. Once the ignorance is removed we our divine nature naturally starts getting reflected. Nature of human activity that is where the specialty the very much special feature of the yogic tradition comes. It does not look down upon the sensuous pleasure. So that is why calm is very important equally important pursuit of human life. Artha which is in the common terms it is understood as money but inherently it is the social recognition or social reputation it is also about the social well-being. Artha is equally important as important is moksha which is liberation and as it is dharma which is harmony within self and with all the social and natural environment. What is the nature of human relationship? If we look at how the yogic perspective and Indian perspective looks at human relationship with the fellow beings we will we can see that there are lot of subtlety described and appreciated in the very different type of relationship. So inherently Sneha and Shraddha these are the two pillars of the relationship in the yogic tradition. Professor J. V. P. Sinha studied Sneha and Shraddha thoroughly in so many settings in the Indian context but this Sneha and Shraddha reflected in very different proportions in different type of relationships. So relationship with the cousins so there are no one cousin or there is no single term aunt or uncle. We have very different terms fufa, mama, chacha, chachi, bhavaj, sarhaj, deva. So there are quite a few different terms for very specific relationship of human being and different proportion of Sneha and Shraddha is prescribed in all the relationships. We will look at the now Rasas and emotions in the yogic tradition and that is where we look at emotions are very deeply and very subtly defined and classified in the yogic system. So this is what we need to keep in mind in terms of the Indian worldview to further understand what are the ways of attaining well-being. Now we have given this content and there is also a picture picture of a lady with the saffron robe. This is the first documented picture which is attributed to be a picture of Bharat Mata. This was painted by cousin Abanindranath Tagore. He painted this in 1905 based on the novel written by Bankimchan Chatterjee from where the Vande Mataram Gita is taken and this novel was written in the later part of the 19th century. So based on the description this picture of Bharat Mata is painted. If you look at this picture in one hand she is carrying paddy, in another she is carrying piece of cloth, in one hand she is carrying a book and in fourth hand she is carrying mala, the row bead which is used for sadhana in different schools of thoughts. Cloth is reflection of the industrial output. So clothing industry was the major industry when this picture was made and paddy is the reflection of the agricultural society. Knowledge is reflected in the form of book and spiritual pursuit and spiritual sadhana is reflected in the mala held in one hand. She is also wearing Rudrakshmala around the neck. She is also wearing the saffron cloth which is the reflection of sannyas which is reflection of sacrifice. Sacrificing the individual identity and sannyas as the term suggests having the equality, equanimity of mind and equanimity in seeing different activities of the human life and all these things are reflected in this term. So this picture beautifully captures the Indian worldview and the yogic worldview.