 Now, we will look at each of these elements in details or each of the ways of attaining happiness in detail. Tattva-bhodh, so when we say bodh means to know intrinsically Tattva, which is essence of anything in the Indian tradition and in yogic tradition, we say that knowledge is not only about logical cognition, it takes place at at least the four levels or the five levels. In the Panchukosa, we looked at Annamayakosh, Manomayakosh, Pranamayakosh, Vijnanamayakosh and Anandamayakosh. Cognition takes place at all four levels, then only Anand occurs. I am not following that typology here because that is primarily given for the Brahma Vidya. For the normal Vidya and normal education, Sri Arvindo, the great yogi of the modern ages, he has given the typology or the different layers of self and he calls these layers as physical, vital, mental and supramental. Supramental is comparable with the Anandamayakosh. We are not going to talk about that because that is more transcendental in nature. If we look at the physical, vital and mental which constitute most of our day to day intelligence, knowledge must be understood in the context of, in light of, at the level at the level of physical, vital and mental aspects of human self. Physical aspects we all know, it is body. Body also knows that is different thing that many a time we do not give attention to what body knows and what body what signal body gives, but body has its own intelligence. You must have sense, it reacts towards some kind of food, some kind of people, some kind of situation and that experience may not be cognitive, may not be logical. You feel something within, in the body itself you feel something. In the modern psychology, it is known as interoception, interoception meaning it is of different direction of perception. Perception is looking outward and interoception is looking inward, interoception can be translated as antha drishti. Psychomotor we all know, psychomotor is a very important aspect of knowledge, whole field of athletics or dance and any activities which are related to the physical action they talk about the psychomotor capability that is one aspect of knowledge and in the psychology now we also are talking about embodied knowing. So, there is something which our body knows, which is much beyond, much subtler, deeper and many a time more reliable than our logical inferences. So, takta both has to be at the physical level as well. When we are knowledgeable about these things, when we have strong psychomotor, interoception and embodied knowing, we can make our life more happy. The second level in the takta both is vital, which is comparable to pranamayakosh, which is about the energy body that is where we experience emotional awareness. Meaning, even before language, even before cognition, even before worldly articulation, we can feel certain things. So, knowledge at vital is about that, knowledge or takta both at mental level is about logical, rational, intellectual knowledge. Takta both ultimately result into wisdom and wisdom is combination of knowing at all four levels. And as I told you, we are not discussing much about the level four because that is deeply experiential aspect. Even if we look at only first three aspects, wisdom can be understood as the synthesis of physical vital and mental aspects. If we look at in more detail, these levels are related to mechanical and repetitive character that is the first physical level. The next physical level is more subconscious and sometimes even unconscious. So, unconscious capability we all know. Some people with the practice or sometime by birth have the inherent capability to bowl better, to play some game better or to do certain activities better. That is the deeper level of physical knowing, but the primary level of physical knowing is more conscious, mechanical, repetitive in nature. Vital can also be at three levels, emotional vital, central vital and lower vital. Central vital is that is the various feelings such as joy, love, sorrow, hatred, rest, etc. There is a central vital that includes stronger vital longings and reactions such as ambition, pride, fear, love of fame, attraction, repulsion, desires, passions of various kinds. Then there is also a lower vital which is comparable to id of our Freudian psychology. That occupied with the small desires and feeling, desire for food, sex, small likes, quick likes, dislike, vanity, quarrel, anger, blame, some of the lower emotions, more raw emotions which is generally attributed to id aspect of our self that is included in the lower vital. Mental aspect has also three levels, thinking mind, dynamic mind and externalizing mind. Thinking mind is concerned with ideas and knowledge that is related to reasons and perceives with ideas of infinity, eternity, unity, identity, self-contradiction, etc. That considers and finds out the value of things. So, that is the aspect of our intellect which makes the judgment which discriminates. Then there is a dynamic mind that is concerned with putting out of mental forces for realization of some ideas. So, that is the engine for vital or the emotional aspect. You remember we looked at the aspect of self as a allegory of the chariot in the previous session. Then there is an externalizing mind that is concerned with expression of ideas and knowledge and mental forces in life by any form such as a speech. So, externalizing is what is reflected in the speech, in my action. Dynamic mind is that is the force behind controlling or directing the emotions and thinking mind is even the bigger force, intellectual force which makes the final judgment about things. Tattva bodh at physical level can be called interoception or psychomotor knowledge. Tattva bodh at vital level is about emotional awareness. Tattva bodh at mental level is about knowledge which what we consider we call knowledge which is intellectual, rational, logical, result of comparisons, synthesis, evaluation, Bloom's taxonomy talks about the cognitive levels that is primarily related to the mental level. And Tattva bodh at integral level is called wisdom or pragya. Pragya can be also of a different order higher order which is called rithambhara pragya. Rithambhara pragya is the constituted of the word rith which holds the rith that kind of wisdom. And what is rith? Rith is the universal order. When person becomes wise to the level he or she can experience and understand the universal order and choose his or her action which are in line with the universal order, that person is supposed to have that faculty called rithambhara pragya. So, there are different levels of wisdom as well as there are different levels of knowledge. So, wisdom also has a different levels as there are different levels of joy. Joy we discussed in the last session as described in the Anandavalli, Tattvi, Upanishad, different levels of joy. You might remember the one degree of joy of the very youthful all capable human being is if taken as one unit then 100 units of this 100 times of this unit constitute one unit of joy of Mano Gandharva and then the Dev Gandharva, Pitra, etc., etc., at different levels of joy. So, wisdom also is considered to be of different levels of possibility. But is inherently wisdom is about integration of physical vital and mental aspect of self and the general of American Medical Association, the very famous general Jama and the Jama psychiatry journal it talks about six aspects of wisdom. There is a well developed wisdom literature in the psychology and neurobiology and neuropsychology streams and they talk about six things self reflection, emotional regulation, pro-social behavior such as empathy and compassion, decisiveness, spirituality, acceptance of uncertainty as the six aspects or six factors of wisdom. This is a very famous review you can go through this. This paper talks about different interventions done for enhancing the wisdom and then they have found that there are interventions available at emotional regulation, pro-social behavior and I think decisiveness. But there are lack of studies on the interventions which aim at enhancing self reflection, spirituality, acceptance of uncertainty, etc. So, the modern literature of wisdom is falling very parallel to takta bodha that is what I wish to convey.