 after dosha, look at what is Agni. So, Samadosa, Samagnishcha. So, we talked about doshas. In the personality, Vathpitka must be in balance. That is the first reflection of well-being. Second condition of well-being is Samagni. That has a common root in Sanskrit called Agni. So, Agni means that which ignites, which is fire. In Kenopanishad, Agni reveals his identity as the heat energy and ever-burning flame of the conscious force in matter that makes up the entire world. Satpat Brahman, it proclaims Agni as the wisdom or discriminatory power. In the yogic and Ayurvedic perspective, Agni is understood to be awareness, governor, nutrition and intelligence. What it means? Some Agni means first thing is awareness, not only the mental awareness. Each cell is the center of awareness. That awareness is governed by Agni. Each cell is conscious in itself as well. We all know that these cells form the organs and systems. So, this is a system. The body is like a system and like any system, it is made up of a smaller system and part of the bigger system. So, at the basic level of awareness, Agni is the one which governs the process of that. So, governor, it is a governor of digestion, assimilation, transformation of matter into energy. Agni also governs the structural and functional activities of all cells and tissues. So, it is a intelligence, it is a different kind of intelligence which governs or regulates the system at all levels. It is also related to nutrition of all body tissues. It is a neutralization of toxin also comes in its category. So, the assimilation is important and neutralization of the toxins is also important. Both of these are governed by Agni. And as we have mentioned, it is a reflection of intelligence. It is not only mental intelligence, it is a cellular intelligence and cellular selectivity and choice. And that is what very famous Ayurvedic teacher and researcher Dr. Lard, present Lardji, very, very senior teacher, he has explained these characteristics of Agni. There are different types of Agni. Jatharagni, Bhutagni and Dhatagni. Jatharagni is related to stomach and duodenum. And naturally, it is more related to our digestion. Bhutagni is our five in number. So, five Agni from five basic elements. Bhutagni transforms the substrates into such form that can be assimilated at the tissue level. Dhatagni are the seven Agnis. They represent one in each of the seven Dhatus. There are seven Dhatus, basic constituents, the physical constituents of the body. And a different type of Agni is connected to those seven Dhatus. So, what are Dhatus? Dhatus, the word come from Dha, which means to hold. So, Dhatus are the basic building blocks of the physical body. And these are seven in numbers. First is Rasa. That is roughly correlated with lymph and plasma fluid. Second is Rakta. That is Dhatu in liquid state and that is called Prana or life. Mans is the Dhatu in more solid state which performs the function of covering the body and protecting from external environmental conditions. That is the third Dhatu. Fourth Dhatu is called Medha. Medha is the semi-solid state. So, term Medha refers to fat and this Dhatu can be roughly correlated with the fatty tissue of the body. Asthi is solid tissue that is which forms the basic function of holding the entire body, the structure and performing various movements. Madhya is in the core of the bones. It is commonly correlated with the bone marrow and nervous tissues in the body. And Shukra. That is the final, the most refined Dhatu. That means bright, pure and radiant. Shukra means bright, pure and radiant. And this is commonly used term to describe male and female. So, male semen and female egg. These are the seven type of Dhatus. So, what Ayurvedic perspective says and which is prescribed in the yogic perspective as well. That Samadoshah, Samagnishchah, Samadhatu, these three things which we looked at have to be in balance with each other. Then comes male. The term male is derived from the root word in Sanskrit which denotes cleansing, purifying activity. Mrijyate shodhyate iti. That means the one that cleanses or purifies by carrying and eliminating waste, filth, dirt or debris. That is male. Then comes manas. So, if you look at the definition of well-being in Ayurveda, looks at physical aspect which is Dhatu. It looks at malas, this which is excretion. It looks at psychophysiological aspect like gun and dosha as well as it looks at pranic aspect which is Agni. So, Samadoshah which is more psychophysiological aspect, Agni which is more like a pranic aspect and Dhatu which is a constituent the basic core building block that aspect. These are predominantly centered on the physiological aspect and then comes the manas which is reflection of the Manomekosh and Vijnanomekosh here in the Ayurvedic perspective. That says that manas along with Shreer and Atma form the three pillars of individual life. So, Charak Sainath describes the constituent of the body. So, the mind transcends the sense organ. That is what is the claim of Charak Sainath and modern science is also accepting that and many research studies are indicating that if not accepting that. We will be talking about these aspects in the later sessions. It is also termed as Sattva while some others call it as Chetas. Its action is dependent on its objects and accomplishment of the self. It is responsible for the actions of the sense organ. That is the definition of manas given in the Charak Sainath. So, you see it is recognized to be connected with the physical body but it has its distinct role in the form of enjoyer of the senses. So, senses follow the direction of manas and that is its actions are dependent on its object which is to which it is connected to and accomplishment of the self. So, Atman which is the deeper than manas that governs the man but man operates in connection with the external objects. So, allegory given in the Katha Upanishad or Katha Upanishad beautifully explains this aspect of self and you can see the definition of health given in Ayurveda is in coherence with the concept of self given in Upanishad. What it says? Atmanam rathitam vidhi shariram rathamevatu. Vidhi means know this. Know the Atman as the consciousness as the owner of the chariot. Saneeram rathamevatu and consider body as the rath as the chariot. Buddhhim to sarathhim the chariot here is the buddhi the sarathi. Manah pragramevacha manah manas which we just talked about is the kind of reen which controls which controls the senses. So, the horses are reflection of senses. Manas is the reflection of reen. Buddhhi is the chariot here who is holding the reen and controlling the horses and atman the sense the consciousness the self that is the owner and that is who gives the give all the direction to the buddhi and then manas. That is the reflection of the human self given in the Katha Upanishad. So, rider atman is the innermost self that is the true self that is the pure consciousness chariot is the physical body horses are the indriyas or sense forces. These are the conscious element of the mind body complex. Driver is the buddhi the reason the intellect that holds the reen. The part of the mind body complex that controls voluntary action the deliberative rational decision making part of the mind or soul that is the driver and reen the manas is the cognitability other than reason which control the senses. That is the notion of self. So, to be at the optimum level of well-being it is not only to have strong senses it is important to have senses which are under the control of the strong manas. Manas cannot control the senses without strong buddhi and buddhi will go into the direction set by atman or consciousness and that completes the definition of well-being in the yogic perspective. Prasannatme indriya mana individual having strong mind which is not agitated with in adversity one who is free from desire and who is devoid of attachment fear and anger that is the one sign of the highest possible well-being. Second the person who is without selfish motive who not overjoyed in the positive situation and discussed not in the adverse condition and maintains a equanimous state and have a good mental well-being. On the contrary a person who obtains possessions of pleasure which are beyond the ability and does not feel blessed with the things that is already with him suffer from mental sickness. So, this is beautifully explained by Guru Prasad ji in his book concept of health in Ayurveda. Health well-being happiness are beautifully covered in the Ayurvedic tradition which are prescribed and which are accepted as it is in the yogic tradition as well they talk about the bodily balance, balance of mind and a strong sense of identity sense of self which is not seeking only outside pleasures which is enjoying within and that is why it is devoid of attachment fear and anger. So, this is this completes the definition of well-being. We need to reflect on what are my scores on Vatapitha Kapra Kripyi questionnaire. I mentioned that questionnaire is sent to the people who are registered for the NPTEL course that tells us how we can regain our balance, how we can maintain our balance. This questionnaire not only tells what kind of food you should avoid and eat it also tells what kind of the mental agitations you are naturally subjected to and once we are aware of it we can control it. We can direct it direct these mental tendency towards the productive goals because the disease occurs from three process. Disease developed to disturbance in level of dosas, malas and sometime it occurs by nature which we call the innate. So, there are very few innate diseases. Most of the diseases are either Agantava means because of the external infections, Sharira when body is not functioning properly, Manasa when the mind is not functioning properly, mind is not controlled regulated properly. If we look at our current status most of the diseases apparent in the society are because of Sharira and Manasa that is why we call it psychosomatic diseases what we call the lifestyle diseases. These lifestyle diseases are the most prominent diseases in the current times and these were well recognized in the Charak Sainthita.