 Let us look at the other, the previous three states and actually what happens which eventually obstructs our experience of oneness, our experience of being established in the true self. So, this is also explained in the Yoga Sutra. It talks about pancha vratyas, vratya pancha taya klista klista. There are vratis, means tendencies, modifications of mind stuff. Vratis are also coming from the word vrat, which means circular. So, vratis these are the modifications but if you look at these modifications are recurring in nature and you might have seen and noticed in your life and the people around people tend to get into a similar kind of situation again and again. People tend to get into the similar emotional state again and again that can be a positive state as well as negative state. So, it is safe to say that most of us either are in the vicious cycle or virtuous cycle, but most of us live our experience as cycle, as a recurring phenomena. So, vratis are the recurring phenomena, these are the mind modifications and these modifications can be of two type, klista and a klista. Klista which is painful and klista also means distorted, klista also means difficult. Akhrist is not painful, not distorted. What are those five states? What are those vratis? These vratis are praman, viparaya, vikalpa, nidra, smataya. Praman means right knowledge, knowing something in a justified manner, in a rational manner. Praman can be of experience, direct experience. Praman is also like anuman when you infer something. Praman can also come from the reference, from the apt vachan, the statement of the knowledgeable enlightened people. Second vritti is viparaya. Viparaya is indiscrimination. Viparaya means looking at the things which viparaya, viparaya has a modification meaning that which is unreal. Vikalpa is verbal misconceptions, multiple ways of experience. Nidra is sleep and smriti is memory. So, praman, viparaya, vikalpa, nidra and smriti, these can be unhindered, which are not causing suffering. These can also be klista or hindered and they can cause suffering. So, praman that is right knowledge in the klista form becomes the basis of the evidence based thinking. But in the klista form also praman can happen. This klista praman is reflected when a person is only focusing on one direction of the phenomena. So, in the organization behavioral literature or in the social science literature, we talk about critical theory, we talk about postmodernist theory, positivist theories and interpretive theories. All theories are based on different epistemological tools. That means all of these theories or basically the approaches say that a phenomena, the same phenomena can be understood, can be studied in the different way. So, a positivist way means looking at the objective parameter, objective measurement of any phenomena. Critical theory looks at the possibility of looking the power difference. In any situation, critical theorists are interested to look at the power difference amongst the actors in that social situation. Interpretivist are mostly concerned about understanding the worldview of the people because of which they are behaving or not behaving in certain way. All four or they can be multiple approaches all are important, all are useful. But in order to understand life, in order to understand say issue about policy implementation, just an example, we need to take help of all four approaches or multiple approaches. So, that we can understand thing in a holistic way and we can take care of the multiple partners and we can connect with the multiple partners in the process who are involved in that social situation. But if critical theorists only become so adamant that they will only look at the power distance or power difference. A positivist only look at the measurement and objective manifestations and objective assessment of a situation. Interpretivist if they become so adamant, they only concerned about the worldview and do not take care of the power difference or do not take care of the objective measurements, we cannot solve the problem of life. So, when Praman becomes clashed, it becomes clashed when it is used in a very unidirectional way. Why clashed? Pravthis occur. So, pravthis can become clashed because of Vyadhi, Sanshay, Pramad, Alasya. Vyadhi means disease. Disease can be bodily disease, somatic disease or psychological situation. Sanshay, doubt. When we are too much doubtful about others, about self, about everything, then our vrthis get clashed. Pramad means when we are too much into the indulgence, when we indulge more than what is right in the sensuous pleasure or in our ego trips, that is called Pramad and Alasya. Alasya means laziness. Laziness is not only of body, laziness also happens to be of our mind. Inactivity at the level of body is Alasya, but inactivity means non-willingness, not investing enough effort to examine thing and applying our mental strength that also is Alasya. So, because of the Vyadhi, Sanshay, Pramad and Alasya, vrthis become clashed, vrthis become hindered and eventually they cause suffering. Viparya is the another form of modification. Viparya means when we are not able to distinguish real and unreal. That real and unreal or when we consider unreal as real, that is modification and that is not always clashed. That can be clashed as well, that can be actually non-suffering if when employed consciously. So, what happens when we go and watch movie? What happens when we play video game? We get entertained in the virtual reality. We do not ask the question that how in the film of avatar creatures can come up like this. We get absorbed into it, we allow ourselves to get absorbed into it and we start enjoying the creativity which is reflected through those viparya, through those non-real things. So, that causes entertainment, that gives joy, but when this goes far beyond and become dysfunctional, it becomes clashed vrthi. And when it becomes clashed and why it becomes clashed? Because of five reasons. First one is Avidya. Avidya is mis-identification of self. Asmita too much identified with one aspect of identity, one aspect of life, rag, attachment, dvesh, aversion, avinevesh, too much attachment to our name and identity in the society. So, we are going to discuss these viparyas in the next slide, but so this is one example of an accomplished vrthi. Third modification is imagination. Vikalb. Vikalb means what else is possible, what else? So, for any situation we can ask a question what else, how else it can be? So, you can see that that is the source of creativity. It is the creativity of human mind, which has resulted into so many instruments, so many means of conveniences, so many different types of engagements, that is all result of creativity. Because some people said that how else we can travel other than horse caravan and that is why the that is how the motor cars were invented. It is someone's imagined that why we cannot talk to people as if we are sitting close by, why cannot we talk to people who are several miles away from us. That is also a Vikalb. At one point of time this must be a Vikalb, but it resulted into the invention of telephone. Then somebody would have had another Vikalb asking or saying that why we need to have a static telephone, why cannot we roam around having telephone in our pocket and that is how the mobile telephone must have originated. So, these were all imagination at one point of time, but those are useful imagination. Some people imagine that cannot we fly and then the aeroplane were invented. So, a positive form or a clished form of Vikalb is reflected in creativity and innovation. Every organization supposed to have a vision, every technology leadership has to have a vision about what all is possible. So, these are very important vrittis, but when our Vikalb, our imagination go undisciplined, we touch the boundaries of insanity. Lot of mental illnesses are actually result of unhindered imagination and restricted imagination. People imagine themselves all together different person, totally different from what they actually are in the real life and that is the situation of psychopathy. That is the result of undisciplined imagination meaning Vikalb as a modification or vritti is not controlled when it becomes clashed. Nidra is another mind modification. In the positive form or in the unhindered form or in the a clished form, a clished is the most appropriate word because positive negative has lot of subjectivity. Something can become positive in one situation, but can be negative in some other situation. We discussed about the dichotomy of the positive emotions in the previous session. So, clished and a clished seems to me more appropriate interpretation, more appropriate words. So, in the a clished form, Nidra is important because it gives rest. Without proper sleep, without Nidra, our body will not recover, our body will not regenerate cells which eventually replace the dead cells and that is a constant cycle. But when Nidra becomes too much, when it becomes clashed, it takes the form of procrastination. It takes form of alasya laziness and while it happens, it can happen because of the four reasons as mentioned in the third column at the top. Yadhi, Sanshay, Pramad, alasya. Ismritya, memory. Memory is a powerful tool. Memory and speed, these are the only two things a computer has. Memory is very, very important human capability. It is because of memory, we retain our language. It is because of our memory, we follow the solution of the problem to which we handled earlier. It is because of the memory, we maintain our relationships. So, memory is important. So, appropriate retrieval of information is important. It is the result of memory, appropriate retrieval of the experience, right understanding, right analysis of the information. These are all important. These are a clashed vrittis. But the same memory can start becoming clashed and become cause of suffering when it gets attached. It is hooked to some negative or some positive aspect of our life. You must have, you might notice that many a time we get cling to one negative memory. Some insult, some hurt, some loss, some failure happened at some point in our life and that memory gets so stuck in our mind. It keeps propping up, it keeps coming up in our interactions. Whenever we get into similar situation, that negative memory comes up and we become less functional. Sometime we become agitated as well, sometime we start feeling low unnecessarily because some memory is being provoked in some situation and that keep getting provoked again and again. So, that is the clashed form of memory. So, this is the way ismrati can be clashed as well as upclashed and because of these vrittis, because of these mind fluctuations, quality of mind is decided. That is called citta bhoomi. Veda Vyas in his interpretation of Patanjali Yoga Sutra talks about four type of citta bhoomi. What is that? Chhipta, vikshipta, ekagra and niruddha. Chhipta is a turbulent mind, lot of fluctuation, indiscriminate fluctuations. Mind is hopping from one point to other to other and just not get stable. That is chhipta. Second, less turbulent state, but still fluctuating state is vikshipta. When we do not have the control we use in English this term, person is not in control of situation. That is the state of vikshipta. Vikshipta is less turbulent than chhipta, but it is also a state where mind is not focused on one thing. Mind is not able to remain focused on one thing. Next stage is ekagra. Ekagra means mind is directed where it is supposed to get directed. So, you please recall our analogy of the chariot. In the analogy of the chariot analogy for the self with the chariot in the Kathopanishad we discussed that self is the atman which is observing which is the owner, the driver of the chariot is the buddhi and reen is the man. So, when buddhi is not able to move where self is directing it that is the vikshipta state. In the ekagra self directs the atman because of its sanskars directs the buddhi and buddhi able to move in that direction that is ekagra and nirudra is complete mastery over mind. So, because of these modifications our mind tend to be vikshipta and chhipta. Yogic practices help us to move us towards ekagra and niruddha mind. Ekagra mind and niruddha mind is the source of well-being. Ekagra mind and niruddha mind is also source of all knowledge all accomplishments for sports, for business, for music, for anything in life we need to remain focused we need to have ekagrata single pointedness. I am not saying that we should not attempt or indulge into different tasks or different objectives, but at a moment we need to remain focused on one task. Modern psychology very clearly demonstrates that multitasking does not make people efficient or effective. Instead of multitasking instead of doing two or three or more things at the same time we need to inculcate the habit of completing one thing and then move to the next thing and then move to the next thing. So, multitasking is found to be associated with the lack of effectiveness not more effectiveness in any role that is ekagrata. It is pointing out the importance of ekagrata. Yog help us to remain ekagra. In our research we have found that even the six weeks practice of yoga four times a week make people to get into less of multitasking that makes them more stress free and that makes them more alert it makes them less tired and it makes them more effective. Journal of management has published this study doing with more that is the title and Ravi Kodeshya and Christopher are the two co-authors with me in this work. So, ekagra is important quality of a mind which is capable of doing something or achieving something. Niruddha is the ultimate state means that is the superordinate goal the ultimate objective of yoga practice.