 Here comes the notion of mind or the question about mind. What do we call mind? A seagull is the very famous author in the field of neurology and neurosciences. The team of seagull has developed a definition of mind. By the way, the definition of mind has been one of the most challenging tasks in front of the scientist. So, they define human mind as a relational and embodied process that regulates the flow of energy and information. In this definition, you can see that the mind is not equated with brain. So, brain is one aspect where mind occurs, but mind is all over. Secondly, mind is also not a localized phenomena that is recognized in this definition. Stephen Parker, a very famous yogi and author, in his book Clearing the Path compares the notion of Panchakosha with the seagull's definition of mind. And Stephen Parker very beautifully juxtaposed different aspects, different components of the definition of mind given by seagull and his team and compares that with each kosha. So, as the definition of seagull says mind is the embodied process that is comparable with the Annamayakosha because Annamayakosha is also a body and it is the grossest aspect of self. Second aspect of seagull's definition is that regulates the flow of energy and Stephen Parker compares that with the Pranamayakosha because Pranamayakosha is also sheath of subtle energy. Then comes the third component of definition of mind given in the seagull's work that is information mind is embodied process that regulates the flow of energy and information. If we look at our sense organs, if we look at our senses, what are these? These are nothing, but instruments of capturing information. So, these are the sheath of sensory mentation. So, not of the higher mentation that takes place in the Vijnanamayakosha, but the lower mentation or more sensory aspects those are captured by the Manomayakosha and this is nothing but the information. According to some other definition it can be looked at as the feedback because emotions are also feedback and emotions are generated through senses probably the senses are the primitive form of emotions. These all are located, these all take place in the Manomayakosha and fourth aspect of the seagull's definition is relational and embodied process that regulates the flow of energy and information that element of regulation. Is related to Vijnanamayakosha and that is the sheath of higher mentation as well, but mentation, buddhi here is not only meaning our conscious buddhi, our conscious decisions, our conscious thoughts. The regulation process that takes place through brain that is also part of the Vijnanamayakosha. So, brain is not located only in the brain, but brain is certainly very important aspect of Vijnanamayakosha and aspect of mind, but mind is not limited to brain, but that is certainly there and regulation is very important aspect of Vijnanamayakosha that takes place predominantly or that is governed predominantly through different secretions of brain. Anandamayakosha is not captured in the seagull's definition as defined by as kind of interrogated by Stephen Parker and he describes Anandamayakosha as the highest and subtlest mind body sheath made up of bliss. If we look at Indian tradition and few words which are pretty common in most of the Indian languages about the happiness these are associated with different aspects of self. So, first aspect is Trupthi that is predominantly connected with Anandamayakosha. So, after having food the term used in the Indian languages is Trupthi that is satisfaction of sensual pleasure. Higher to that is Harsh, Ullas and Santosh. Pranamayakosha and Manomayakosha predominantly experience Harsh and Ullas that is excitement associated with some event feeling of pleasantness and associated with the experience of natural beauty being pleased by the interpersonal interactions. So, all these things are when experienced we say we had experience of Harsh and Ullas that is Pranamayakosha and Manomayakosha that is experienced in the Pranamayakosha and Manomayakosha and Santosh is some bit of that is experienced in Manomayakosha and predominantly it is experienced at Vijnanamayakosha. Santosh is the self-regulation mindfulness self-control being contended. These things are not sign of Anamayakosha or Pranamayakosha or Manomayakosha Santosh is experienced at Vijnanamayakosha. Vijnanamayakosha makes the decision about being contended. You can give a lot of pleasure to the body and body will not be satisfied. In fact, if we give more pleasure to the body, body seek more pleasure. Similarly, Pranamayakosha and Manomayakosha you can give more Harsh and Ullas excitement, pleasing experiences, pleasing interactions, people these Koshas will find it more and more. They will seek it more and more, they get it. However, Santosh is the satisfaction combined with the regulation. So, there is a sense of satisfaction, but at the same time there is a contentment. So, in the Santosh, the seeking more is diminishes and that is experienced in the Vijnanamayakosha. And Anamayakosha is the bliss, estacy, non-localized, non-causal estacy that is experienced through meditation. That is also experienced through offering our talents, offering our aptitude for the cause of the world, for the cause which is higher than our individual Manomayakosha, Pranamayakosha, etc. So, Anandamayakosha is the experience which is pursued through the different forms of yoga. You might remember, we talked about Karma Yoga, Gyan Yoga, Bhakti Yoga and Raj Yoga. Four predominant types of yogas. Ultimately, these yogas are the instruments or the pathways to experience Anandamayakosha. Those who are registered for the NPTEL course, they must have received a link for the assessment of their satisfaction with the different aspects of the self. So, P is related to physical, I is related to intellectual, E is related to emotional, R is related to relational and S is related to spiritual. This peers inventory is forwarded to those who are registered in the NPTEL course and that helps us to capture our satisfaction with these physical, intellectual, emotional, relational and spiritual aspects. If you look at P, the physical is more related to the Anamayakosha, intellectual and emotional and relational are related to Manomayakosha and Vijnanamayakosha and S is more related to Anandamayakosha and Vijnanamayakosha. This inventory do not have questions or items related to Pranamayakosha, but if we have satisfaction at all these aspects, we can naturally believe that our Pranamayakosha is healthy or inversely we can say until the Pranamayakosha is healthy, we cannot experience well-being at physical, intellectual, emotional, relational or spiritual level. So, do you want to know what are the various psychosomatic disorder associated with the different sheets, predominantly associated with the different sheets. So, there are four phases of psychosomatic disorders. You might be interested to also know as different aspects of well-being are connected to different aspect of our self or different Koshas, psychosomatic disorders also must be connected to different aspect of the Koshas or different Koshas. Psychosomatic disorder originate from the mind and then it filters to the subtle energy of the body called the vital life force and then slowly settle into the physical body and resulting the damage to the weakest organ affecting the physiology and functioning of those organs. So, psychosomatic disorder emerge through four phases. First is the psychic phase, second is psychosomatic phase, third is somatic phase and fourth is organic phase. Disorders first occur at psychic phase meaning in the Manomayakosha or Vijnanamayakosha or Pranamayakosha. When it stays there for long time it is reflected into the psychosomatic level where it is at the Prana and also at the gross body. After that it result into the gross body and then it captures the all or multiple organs of the body. At all four Koshas disorder can occur. So, Vijnanamayakosha and Manomayakosha has psychic phase. The characteristic of the disorder at the Vijnanamayakosha and Manomayakosha are related to persistent psychological and behavioral symptom of stress or irritability. This is also reflected in the disturbed sleep. Disorders at the Manomayakosha and Pranamayakosha they are comparable to psychosomatic phase and if the stress continue in the Vijnanamayakosha and Manomayakosha it start occurring at the Manomayan Pranamayakosha. It appears in the generalized physiological symptoms such as hypertension, tremors, anxiety, depression, mild depression start occurring at this stage. Somatic phase occur at Pranamayakosha and Annamayakosha that is reflected in the malfunction of the organs. At this stage one begins to identify the beginning of the disease state. So, before disease actually occur in our at the body level it already happens at the psychic phase in the Vijnanamayakosha, Manomayakosha and Pranamayakosha and when disease fully occur at the Annamayakosha that is called organic phase that is the full involvement of so called disease the state with the physiological changes such as ulcerated stomach or chronic hypertension or many other type of diseases we keep noticing. Yog is the therapy as well as preventive mechanism at all five koshas and all four phases of the disorders. So, till now we have seen in order to understand well-being we need to understand different layers of self or different koshas. These koshas are prone to different disorders and if we have to live a life of well-being if we have to manage our self we have to manage all these koshas.