 So, yoga places great importance on proper healthy lifestyle, because healthy lifestyle is prerequisite for healthy living and avoiding the diseases. For that it is prescribed to achar, vichar, ahar, vihar and vishranti, achar is healthy activities on a regular basis, vichar is related to thought, attitude, ahar is related to food, vihar is related to proper recreational activities and relaxation of mind, pursuing of the hobbies, vishranti is related to rest or mental peace or sleep. The foundation of health is not only in food, suddenly not in medicine, it is in all four aspects achar, vichar, ahar, vihar and vishranti. If you connect these four aspects with our caselets, you can further understand the importance of these. In the case of Gopal, the food loving boy, he missed out on the right ahar. The case of Samuel, who had an unregulated sexual intimacy with multiple partners, his situation can be explained with improper vichar and improper vihar. The case of Raja, who was not able to find his true calling and not able to live according to his aptitude and his swadharma, this case is related to vihar and vichar. When vichar and vihar were not in harmony, he was, he ended up in a profession which was not at all of his liking and that resulted into problem in his ability, in his inability to experience the vishranti, experience the deep sleep, experience the relaxation. So, for the well-being, we need all four and for the well-being, we need to work on all koshas. Ahar, that is related to body, it nourishes the body. Vihar, which is related to physical tuning with mind and vishranti, which is related to mental pleas through body, these are more physical aspects. I am saying more physical aspect, because these are reflected more in the physical aspect, but they are deeply connected to the mental aspects as we have been looking at all through. Mental factors are more related to vichar, vihar and vivik. Vihar is mental tuning with the body and when that tuning is disturbed, we call it vikar. Conscience is the or vivik is the true reflection of the vijaname kosh and that is the charioteer. That is the charioteer who holds the reen, the allegory. In the allegory of Kathopanishad, we looked at in the previous session. Vivik or conscience is the ultimate mental factor, because it controls over nonsense. It controls to what extent we can allow senses to enjoy the pleasure, to what extent we can allow one to indulge into pleasure, to what extent it allows vijaname kosh to pursue the logic. So, vijaname kosh is can be the ultimate controller in the form of vivik. So, physical and mental factors are parallel to each other. They work independently as well as collectively and their correlation is very interesting and we need to be mindful of this correlation. Until we are mindful of this correlation, we will not be able to maintain our well-being. So, maintaining well-being, managing self is being conscious of the interaction of our physical and mental factors. Some of you might be wondering, what is the metaphysical basis of all these typologies? From where the emergence of the notion of five kosha happened? From where we looked at the different tendencies and how we can attribute different tendencies, how they emerged? For that, Sankh gives a very sophisticated perspective, how individual self is deeply connected to the universal self. This explains through the interaction or combination of purusha which is the pure consciousness and prakriti which is the source of creation. The metaphysics of the yoga suggest that purush which is the pure consciousness that is the substratum in which everything else is operated, everything else is manifesting. It is beautifully compared with the stage. So, you must have seen a stage where orchestras are played or where drama is played. The stage, the very space is comparable to the purusha. In that stage, different characters or different tune occur that is the prakriti. Purusha and prakriti they combine in the presence of Mahat that is the divine intelligence. So, combination of purusha and prakriti occurs through Mahat or buddhi that is divine intelligence and Mahat result into ahankar. From there the identity occurs. Identity start occurring and as it occurs it is reflected in the three aspects. Inertness, activity and enlightenment. Sattva, rajya, tam. Sattva is light, rajas is activity, tam is inertness. All three are important for prakriti to get manifested. All the manifested form of prakriti, all the aspects or manifestations of prakriti what we call animate or inanimate, they exist because they have combination of sattva, rajya and tam. These three gunas are reflected in the manas, gyanindri and karmindri. Manas we discussed, gyanindri are the sense organs, karmindri are the organs with which we do action. These three, these three are reflected in tanmatras and panjbhutas. Tanmatras are the subtlest sources of the indrias. Shabd, sparsh, rup, ras, gandh these are the tanmatras. Shabd occurs in the akash, ethhar. Sparsh includes akash as well as air or vayu. Rup has the form that also includes vayu and akash. Ras, all forms of liquid, they are the reflection of gel that includes agni, vayu and akash as well. And gandh that is reflection of prathvi tattva or that includes all four previous ones as well. So, tanmatras are captured through different tattvas and these tattva result into vad, pitta and kafa. They make the gunas or prakriti. So, that is how purush and prakriti result into self and that self reflects the vad, pitta, kafa what we discussed in the previous session. So, triguna which are the psycho spiritual constitution and tridosa which are the psycho physiological constitution. These two by combining result into personality, result into self. Vad, pitta, kafa, sattva, rajas and tam, sattva, rajas and tam are the three gunas. Vad, pitta, kafa are three dosas. Dosas does not mean over here drawbacks or errors. Dosas means that where disturbance is reflected first. So, these are the vad, pitta, kafa. These three things the combination of these three and combination of sattva, rajas and tam are unique in everybody. That is why everybody has to find their uniqueness. Everybody has to discover their uniqueness. Everybody has to discover their unique aptitude. Our well-being starts when we start discovering and reflecting our uniqueness. The conscious process of well-being requires being conscious of our trigunas and tridoshas and acting according to that. Other animals are naturally acting according to their tridoshas and trigunas. They are programmed by the nature. Human being has the special capability of discrimination, consigns. They have lot of autonomy. They can carry out their life in multiple levels and that is why they have to consciously balance trigona and tridosa and that is the essence of managing self and managing career.