 Next aspect of the yogic tradition is about recognizing all shades of emotions. So, many of you must have heard about 9 or 10 rasas. Sringar is related to love and attractiveness. Hasyam is related to laughter, comedy, milk. Radham is related to fury. Karunyam is expressed through compassion, mercy. Vibhatsam is reflected in disgust and aversion. Bhayanak is also recognized as rasa, as juice of life, as a sense of life, as a sense through which we experience life. And that is related to horror and terror. Viram is related to the heroic mood. Adhubhut is related to wonder and sense of amazement. Shantam is peace and tranquility and afflate. One more rasa was included with the title Vatsalya. That is parental love, affection towards the deity or towards the world. That was more popularized in the medieval period when Bhakti, the devotion movement was at its upsurge. So, if you look at these lists of emotions, these are rasas. No rasa is considered to be more or less important. They are accepted as the expression and experience of life. So, all rasas can be directed towards creative expression. So, you will see in the Mohini attam or Bharat Natam, you will see all the rasas being explained. In the sculpture, we see in the, in so many temples, all the rasas are explained. They, all rasas are accepted. So, there is a tendency in the yogic tradition and Indian tradition to embrace all form of emotions and accepting the possibility of elevating the human mind and human soul to the next level, to the higher level of evolution through all the rasas. And if we try to understand the emotional intelligence from the perspective of yogic tradition or Indian tradition, keeping these rasas in mind, we can very simply say that our ability to experience all rasas and ability of coming back quickly to the Shantaras is the definition of emotional intelligence. So, Shantaras is like a zero gear. So, you drive vehicle at higher gears, one first, second, third, fourth gear and eventually it has come to halt and you halt it and bring that to the zero gear. So, that is also, that analogy can be used to understand emotional intelligence from the perspective of rasas, from the perspective of yogic tradition. That is why, somewhere in Bhagavad Gita, it is said that samattvam yoga ujjjati, balance is yoga. And this is the tagline of the Yogastha club of IIT Bombay. We briefly talked about Yogastha club in the previous session, which organizes the yoga sessions, yoga practice sessions and yoga knowledge sessions very regularly in the institute. So, that also has this samattvam yoga ujjjati as the punchline, as their tagline and that is reflection of that one definition of yoga, which is equanimity and balance. Yoga sutra very clearly articulate the positive behaviors as well. In the Bhagavad Gita, we see more elaboration of these positive behavior and positive properties of human being. So, in the yoga sutra, positive behaviors are identified. In the particularly two sutras, which are related to yamas and niyamas, yama are Ahinsa, Satya, Asthe, Brahmacharya, Aparigraha. These are called yama. Let us look at the etymology of the word yama. Yama word reflects reen, the instrument with which a charioteer controls the horses or the rope which is used to control the horses by the charioteer. It is related to restrainers. Yama is also another name of an entity which is responsible to maintain law and order, maintain dharma in the behavior of the different organisms and definitely behavior of the human beings. So, dharma raj is the one who is responsible to maintain and ensuring the rightful dharmic human behavior that is called dharma raj and that is another name of yama. Yama is also meaning universal order. So, it is a reflection of the custodian of the universal order. So, these are not related to any context. These are to be maintained, these are to be followed in the all situation because these are the bases on which the nature operates. If we deviate from these, nature will have its course correction. So, what are those yamas? These are sattva, being truthful. Ahinsa that is non-violence or not hurting. Asteya that is not stealing that which is not mine, not acquiring or not getting or not picking up from the others. So, yama are sattva that is truthfulness being righteous. Ahinsa that is non-violence. This also includes not hurting. Asteya non-stealing, not taking away that which does not belong to me. Aparigra, not hoarding even if I can afford I should not accumulate that which is not required by me that is not needed for me and brahmacharya. Brahmacharya meaning restrain on the senses and that behavior that leads to ultimate realization of Brahma. Yogasutra also talk about neyama. Neyama are the modes through which yama can be realized. So, these are the committed engagements. You have to make extra effort to follow the neyama and neyamas are required for us to behave according to yamas. What are the neyamas? Neyamas are first is shaj. Though we have to follow yama, we have to follow sattva, ahinsa, asteya, aparigra, brahmacharya. But human tendencies take over we all know that. So, first neyam is shaucha, cleanliness, extrinsic cleanliness as well as intrinsic cleanliness. That is first neyama because that is the basis on which we can ensure that we follow yamas. Santosh, Santosh is sense of containment. That which I have, I need to have sense how much I need to possess, how much I need to have so that it is good for me and it does not deprive others to have it. So, we can look at Santosh. Santosh is very much required to practice asteya and aparigra. If I do not have asteya, if I do not follow the neyama of Santosh, I cannot follow the asteya and aparigra. Third is tapas, self-discipline. Why tapas is important and how it is connected to yama? We say sattya. What are the limits of sattya? Sattya can be limited to how much I, what I speak. Sattya may be related to my behavior. Sattya may be reflected in my thinking. Sattya may be reflected in my understanding. I might be speaking sattya, but my understanding of sattya might be primordial, might be primitive, that might require evolution. Similarly, aparigra, how much I can consider important, how much I consider useful for me individually? So, there can be different levels of aparigra, how much I can give in the donations, how much can be given for dhanam and how much I should keep for myself, my own uses, that degree can also vary. So, we need to keep developing the capacity to not be dependent on external possessions and that practice requires regularity. That practice, the higher level of aparigra, higher level of ahinsa, higher level of asteya are not possible without consciously taking up hardships, without consciously controlling our mind, without consciously regulating our desires and that is called tapas, that is self-discipline. Swadhyay, I may consider that something is sattya, something is ahinsa, something is astey and I am following it, but my understanding might be incorrect. My understanding requires to get sharpened every day, because every day brings different context, every day brings different situation. So, we need to consciously and continuously keep reflecting on our behavior, on our thoughts, on our words. So, how can we do that reflection? For the self-reflection, we need to read, we need to study the text, we need to study the shastra, yoga sutra or Bhagavad Gita. These, the prasthantri, these are considered the most important shastras for Swadhyay, self-reflection and self-study. That self-study is required, because without self-study, there cannot be self-reflection. Without self-reflection, I may cook up my own theories about sattya, ahinsa, astey, I may not take feedback and I may not pick up the right action, which is relevant, which is according to dharma in a particular moment. So, Swadhyay is important. Swadhyay has three stages, adhyan, manan, nididhyasan. Adhyan meaning studying. Manan means thinking about it, internalizing and nididhyasan is the revision and implementation in the real life. So, revision consciously, cognitively and also revising when I have to choose my action. So, Swadhyay has all three aspects and Patanjali, yoga sutra also says ishwar pranidhan. It is surrendered to the higher power, higher order, surrendered to the universal law, universal principles. Ishwar can be understood in different ways according to the path of the sadhana and surrender to that higher power can also help us to follow the yamas, which are sattya, ahinsa, astey, parigra, brahmacharya. Similar things are expressed in the Manu Smriti as well, which says that akprodha, sattya, vachanam, samvibhaga, chama, tatha, prajnaha, sveshu, dhareshu, sochama, droha, evacha, free from anger, sharing wealth with others, forgiveness, procreation of children from only one's wife alone, following purity, absence of enmity, a straightforwardness, maintaining people dependent on oneself are the set of nine rules. So, this is described in the Manu Smriti. The picture you see is the reflection of Patanjali, the sage who is attributed this great work of documenting the yogas in the form of the formulaic composition, yogasutra, and his head is reflected with the heads of the snakes. Snake in our tradition is considered to be most receptive organism. So, Patanjali is considered to have the receptivity equivalent to 100 snakes. That is why his head is reflected in the form of the Sheshanal or the snake which has 100 hoods.