 In order to further understand the well-being and avoid diseases, let us understand the notion of self in more detail, because well-being is experienced in the self. In order to experience well-being, we must understand the notion of self. Once we have better understanding of self, we can do something about that. So, notion of self in the yogic tradition is accepted in the form of pancha kosha. Pancha means five, kosha means layers or sheets. These koshas are annamayakosha, pranamayakosha, manomayakosha, vijnanamayakosha and annamayakosha. Annamayakosha is the most gross form of the self that is comprises of the physical body and that comes to an existence through food we eat. The second layer is pranamayakosha, energetic field that gives energy to all three koshas that is comparable to the bio-magnetic field and that is also explained in the form of chakras and nadis and combination of that. Kosh is sheath or aspect of self which is reflected in emotions, feelings, likes, dislikes, fear, phobias, etc. So, that is a day to day experience of our mind, regular experience of the mind and wisdom and higher mind is reflected in the vijnanamayakosha or we can say vijnanamayakosha is the reflection of wisdom or higher mind and that is related to inner conscience, inner voice, values, intellect and annamayakosha is the supreme, the subtlest part that is reflected in the bliss, being self, the true nature as it is called. So, these five koshas are also clubbed into three shariras, three bodies, sthul sharir, sukshma sharir and karan sharir, sthul sharir, sthul meaning gross, so annamayakosha and pranamayakosha makes the sthul sharir, sukshma sharir is predominantly pranamayakosha, manamayakosha and vijnanamayakosha and anandamayakosha is part of the causal body, it is also called karan sharir, karan means cause and ultimate cause of emergence of self is the Brahman or in the sankhet is called purusha that is the most reflected in the, that is the most refined reflection of purusha in the human self is annamayakosha and that is connected to the, that is actually a reflection of the purusha and that is why it is called karan sharir, the cause of emergence and reflection of all other four koshas. So, sthul sharir, sukshma sharir, karan sharir which is constituted of these five koshas is also one way of looking at self which is followed in the yogic tradition. In the general of evolution, same notion is explained and I thought of giving this reference, giving the reference of this paper as well so that those who are interested to read further can read and download so that those who are interested to know further they can note down and download this paper. So, let us look at these koshas step by step. Annamayakosha as I told is a constituted and sustained by a food, sustained by a food and that is the grossest of all koshas. Pranamayakosha is the vital body that is the basis of experience of the flow of energy in our system and world around us. You might have noticed that many a time two people suffer from same disease, they might be of the same age group, they might be both diagnosed correctly, might have given right and appropriate medicine, but still one person takes longer time for recovery and another person gets recovered quickly. That can be inferred, that can be one example of the difference in prana, the strength of the pranamayakosha. Pranamayakosha as explained in the yogic tradition is also reflected, it is also talked about in the form of Chi CHI or chai in the Japanese tradition as well as in the Chinese tradition. Pranamayakosha is understood in a very sophisticated way in the yogic tradition. There are 17 types of pranas being described in the yogic tradition, but 5 they can be clubbed into the 5. So, we are going to look at this 5, the typology of the 5 pranamayakosha. These are Vyan, Udan, Pran, Saman and Apan. So, Udan is active in the topmost area of the body, that governs the physical senses, mental strength, speech, these activities. Lower to Udan is prana and prana, the location of prana is described to be between the diaphragm and throat and that controls the respiration, sensory perception and the distribution of the energy to other forms of pranas. Saman is responsible for distribution and that is supposed to be located around the stomach and the lower to the diaphragm area and that is the controller of the circulation of the blood and the circulation of the senses and nerves. Apan is in terms of the location, it is lowest, it is related to elimination, birthing, menstruation and these activities are governed by Apan prana. These are further divided, we are not going to discuss it at this stage, but those who are interested can suddenly find literature in the further division of these pranas. Then comes manamayakosha. This is even subtler than pranamayakosha and of course, anamayakosha. Manas and the five cognitive sense organ which are sight, hearing, touch, smell and taste, this is the constituent of the manamayakosha. The shear of feeling, dream, hopes, sorrow, pleasure, pain all that occurs in this layer of self. Vijnanamayakosha is even subtler than manamayakosha, it is related to knowledge and wisdom. It makes use of our intelligence and discriminative ability and the five cognitive senses. Compassion, intelligence, intuition, wisdom, these all are reflections of Vijnanamayakosha. To help in understanding action, according to what is right and what is wrong, that decision also takes place in the Vijnanamayakosha. Last or we can say the final sheath is Anandamayakosha. This is the sheath of bliss around the soul or the causal body that is associated with and yet a final level of consciousness. So, this is not soul. So, actually in the yogic tradition, atma is the karan sharir. Atma resides in the individual being, that is the reflection of the param purush as described in the sankhya in the Vedanta. Brahman is reflected in the jivatma. So, jivatma is the karan sharir. The closest to karan sharir is the anandamayakosha. The subtlest layer which distinguishes self and the Brahman or prakriti and the purusha, if we follow the sankhya tradition, that is the layer of anandamayakosha. When consciousness is refined and when our experience is anchored in this kosh, joy and bliss and non-localized as well as without the happiness without any reason and this kosh is beyond knowledge and experience and beyond mind. It is the state of total harmony with the internal and external environment even as when one is engaged in action. It is about being. It is not about having something or doing something. It is the substratum of being on which everything else occurs. So, the question of managing mind is about managing all four koshas or we can say the managing life is about managing all four koshas. I am talking about four koshas that can be managed. Anandamayakosha is difficult to manage. If we manage four koshas, anandamayakosha naturally gets experienced in ourselves. So, whether it is physical ailment or mental ailment, it is caused at these four koshas and if we have to experience well-being, we have to work on these koshas.