 Namaste, welcome to the session 8 of the course Yoga and Positive Psychology for Managing Career and Life. In this session, we are going to look at notion of self and well-being in yogic perspective. In this session, as like previous sessions, we will have a quick recap, we will look at how to distinguish the different sheets or different koshas through which self is reflected. We briefly mentioned about the Panchukosa in the previous session, we are going to have more detailed discussion on that. We will examine the notion of mind. Notion of mind is very interesting and very intriguing for the contemporary science and technology field. What we can infer about the mind based on the notion or based on the concept of Panchukosa that is what we are going to look at. We will look at the varied concepts of happiness in yogic system. How different dis-eases are connected to different koshas that also we are going to look at. Then we will look at factors affecting the well-being at different koshas, metaphysics behind the yogic perspective of self and well-being. And towards the end, we will look at a very interesting typology of the different levels of bliss and different levels of well-being. It is given in the Petri Upanishad and that presents a very interesting perspective of different levels of well-being as prescribed in the yogic tradition. So like all other session, quick recap in the last session, we looked at the definition of health and well-being given in the Ayurveda that is Samadoshah, Samaganishcha, Samadhatu, Malikriya, Prasannatminriya, Manah, Swasthya, itta vidiyate. We discussed about what are the dosas, what are the Agni, what are the Dhatus, what is Malikriya and we also looked at importance of Prasannata, importance of happiness at the level of senses also at the level of Manam which is important aspect of Swasthya. This all is based on the notion of self which is beautifully captured in the allegory of chariot given in the Kathopanishad that is what also we discussed in the previous session. So Indian perspective of health and well-being as it is reflected in Ayurveda and widely prescribed in the yogic tradition is captured in the word Swasthya. Swasthya means self, isthitha. Swasthya is self, isthha is related to the term isthitha, established. So when we are established in our true self that is swasthya that is health that is the foundation of well-being in the Indian perspective and the yogic perspective and self includes physical, mental, emotional, intellectual and spiritual component. And stability means lack of diseases, positive approach towards overall quality of life. Opposite to Swasthya is vyadi, state of non-health and that is also opposite to samadhi. So disease according to the yogic tradition we have to distinguish at this moment. In the last session we looked at the source of diseases as described in the Charakshahita and that is Agantava which means which can be comparable to the diseases caused by disease causing agents come from outside then because of the nature of the person, because of the habits these are the different sources of the diseases. In the yog which primarily particularly the Patanjali yog which primarily looks at the mental health or psychological health it talks about Panchakleshas which are psychological afflictions and these are the sources of the disease at the mental level or at the Manomaikosh and Vigyanomaikosh level. Panchakleshas are Avidya, Asmita, Ragh and Dvesh and Abhinavish. Avidya is ignorance, ignorance of the ultimate reality. Asmita is egoism, identifying with non-self, identifying which is the fleeting nature but if we start identifying that as our permanent self that is the issue of Asmita. Ragh, Dvesh too much of attachment and too much of aversion with anything that results into afflictions and Abhinavish clinging on to the life or fear of unknown or in the normal life it is reflected in our tendency to perpetuate our name and fame and doing access to meet that objective. In the yog darshan it talks about these five clayshas which are the afflictions and which are the causes of mental ailments. You might remember the three caselets we looked at in the last session. The caselet of Gopal who is fond of good food and his liking for the food led him to the trouble. We had also a case of Samuel who did not restrain his sexual relationships and because of that he suffered and case of Raja who was not clear what is his what is his liking, what is his Swadharma in his life and he could not pursue what was natural aptitude of him and because of that in spite of being successful looking successful professionally he has lost the joy of life in his being. So, can you connect all these three cases with any of the five afflictions? First case of Gopal the boy who did not control his urge to enjoy food that is Ragh that is Awidya because he did not give attention, did not consider the seriousness of not following the regime and discipline of right food. He was also too much attached to the sense of taste. The second case of Samuel is clearly the issue of his Ragh means too much attachment to one sense in his case it was sexuality. It was also little bit of case of Abhinavish he started identifying having multiple partners started giving him a false sense of Asmita and Abhinavish and that combination resulted into the situation in which he only suffered. Third case of Raja is misplaced Asmita. He started confusing success with a certain type of profession and he did not really discover his true self. So, misplaced Asmita resulted into loss of joy in his profession. It is of course connected to little bit of Awidya as well because he did not give sufficient attention to importance of aptitude, importance of experimentation in life, importance of discovering uniqueness in our personality. All these are also in a way Awidya but it is reflected in the misplaced Asmita. So, we can see that mental diseases or the sometime even the physical ailment are result of many psychological afflictions which are talked in the Yoga Sutra. At this stage I would like to invite you to look at any problem or concern you see and you wish to attend, you wish to address in yourself, in your personality. That does not mean you have, you are a problem child or you are a problematic person. That means we all are work in progress wherever whichever stage of career and life we are there is ample scope for all of us to improve further. So, please look at this question in light of the fact that wherever we are we can move further, we can do better and in order for us to be better professional or a better human being what are the problems, what are the things if we can address, if we address in ourselves we will be able to be more effective professional and more successful professional and more joyful human being. So, this can be related to physical fitness, time management, relationship management, our ability to solve problems, our ability to make decisions or any other challenges. At this stage you can write down what is one thing which can make you better professional or more joyful and swastya, swastha human being. List those things and try to connect these things with the five glasas, the glasas of Avidya, Asmita, Ragh, Dvesh, Abhinavish. That can be a good reflective exercise because once we know the reasoning, once we know the actual afflictions, the basic afflictions behind these problems, we will be able to address these because awareness is the beginning of our ability to address the problem. So, I invite you to do this reflection, those who are registered for the NPTEL course, anyways they will be receiving a format in which they can do the reflection and then they can submit that as their assignment.