 So, what are the points of action and reflection? For the action and reflection about today's session, I would like to point out three realms of the reality, three levels of the reality as conceptualized in the yogic tradition. These are Adibhauti, Adidaivik and Adhyatma. Adibhauti is physical realm. It is experienced from various objects created from five great cosmic elements. We discuss those five elements. Adidaivik is the experience arising from supernatural power, larger systemic order. We can consider universe as grand intelligent system. So, we can call it in the earlier days, we used to assign some deities, some supernatural powers like Jalvarundev or Agnidev etc. to represent the divine, to represent the Adidaivik. In the modern language, we can say there is a universal intelligence, there is a larger systemic intelligence which is operating different larger natural systems. So, that is Adidaivik and Adhyatma. That is experience within self, that is experience of inner harmony, inner peace, inner calmness. So, if we look at the yogic tradition, positive characteristics like Deivisampada, positive events like Yajna, positive institutions like marriage and Patshala, positive governance as we explained just now, we will see in all these aspects Adidaivik, Adhyatma and Adibhauti are considered in harmony with each other. So, in the Yajna, there are physical activities and those physical activities has coherence with the psychological activities and those have coherence with the spiritual experience. All these are beautifully explained in the Karya Karana Bhau of the book which is depicted here. There is another book which can be useful to understand these concepts in more contemporary scientific terms. This is the book by Cain Wilber titled Eye to Eye. In Eye to Eye, Cain Wilber says that reality can be looked at through three eyes, which are those three eyes. These are eye of flesh which is these physical eyes, eyes of mind which is more psychological understanding, deeper cognitive understanding and eye of spirit which is spiritual experience and spiritual understanding. While observing something, we should be conscious of the interpretation if it is done by eye of flesh, eye of mind or eye of spirit. Different phenomena can be explained by these three eyes and same phenomena can be also explained by these three eyes, but it is important to maintain the distinction so that we do not confuse eye of spirit with eye of mind or eye of flesh. That means we can look at a phenomena from all these Adibhotic, Adidevik and Adhyapmic angles, but we should not confuse Adhyapmic with Adibhotic and Adidevik and vice versa. We need to have the distinct understanding of these three realms. In the yogic perspective of the positive life, we see that all these events and these positive elements have all these three elements integrated in it and that is why we say yogic tradition is one of the most integrated and cohesive tradition of the world. This can be realized at cognitive level, at emotional level, at level of action and at the level of life energies. Arising from these three realms, arising from these realms of the individual experience, we can see major forms of yoga have arrived and major forms of yoga have evolved. So, Bhakti Yoga is related to surrender to embodied form of supreme that primarily operates at the realm of emotions. Gyan Yoga primarily takes help of intellect. So, for the Gyan Yogi, Shravan that is listening, Manan that is understanding, Nididhyasana that is implementing those things in our behavior. These three things are the basis of the Gyan Yogi. Karm Yogi primarily takes help of our action that is also called Konehto level in the modern psychology. Karm Yogi primarily operates on the Swadharma and Lokasangra. So, following Karm Yogi means following Swadharma, meaning finding out what is your true calling and Lokasangra that is offering your aptitude, offering your competency for the well-being for all that is Lokasangra. And it can also be realized through Raj Yogi, Kriya Yogi, Hat Yogi, Ashtang Yogi which is perhaps the most popular form of yoga that has Yama, Niyama, Asana, Pratyahar, Dharana, Dhyana, Samadhi. So, different aspect of life which is Adibhauti, Adidevi and Adhyatmik can be integrated and can be experienced in all these four yogas. These four yogas are originated from the different aspects of human self. What are those aspects? Those aspects are emotions from where Bhakti Yoga operates, cognition from where Gyan Yogi operates, action from where Karm Yogi operates and energy, the experience of energy at where Raj Yogi or Ashtang Yogi or Hat Yogi operates. So, yoga emphasizes different aspects such as finding ultimate reality, individual and societal enhancement, learning how to isolate past, present and future and that is what we looked at in various positive aspects of yoga in last three sessions. Yoga principles include Yama that is good conduct, Niyama which is about self-discipline, Asana which are prostrations, Pranayama which is mindful breathing and breathe regulation, Pratyahar that is detachment from the senses or inner withdrawal, Dharana which is concentrating or mental focus, Dhyana which is meditation or mindful focus on the present and Samadhi which is the ultimate attainment of the yogic practices. Original balanced condition as being defined in the Prof. Kiran Kumar's paper, these concepts have received much attention in positive psychology as well. That is why in this course positive psychology and yoga are intermeshed. Yoga is means to achieve various aspects of positive psychology like flourishing, nourishment of life, happiness, satisfaction, higher level of compassion, empathy, gratitude, respect toward both human and non-human relationship. So, there is an integration and we are going to examine that and understand that integration more and more in this course. Yoga being a holistic in nature offers a comprehensive means to enhance the psychology of well-being by achieving mastery at all levels of human personality. We are going to have extensive assessment. We are anyway going on those who have registered for the course must have started receiving the psychometric assessment links. They must have been directed to a website or an app where they must be taking psychometric assessments and they must have also started getting the interpretation of these scores. This kind of self-reflection is very important to progress in this course not just as a passive listener but as an active participant in this course. These are some of the references. You can have a look at it and these are there in the course pack, in the course introduction given on the NPTEL site as well. So, you can read more about it in the slides also adequate references were mentioned which those who are interested to know more about those topics can visit and can benefit.