**1) The traditional texts on mind and the functions of the mind normally outline about 50 different mental states. Why does Master Patanjali only mention five?** Master Patanjali talks about five mental states that are representative of the different modes we pass through within a typical 24-hour period, and also which have different types of objects—such as a concrete, outer physical object; an imagined object; or a grossly mistaken object. **2) Give the traditional definition of a “mental affliction.” Then give the Sanskrit word for these afflictions, its Sanskrit root, and two English cognates.** A mental affliction is defined in scripture as “A kind of thought which disturbs the peace of mind of the person who possesses it.” The Sanskrit word for these is *klesha* ¬es*,* which comes from a root √*klish* i¬s\! *,* meaning “to distress, or bother.” English cognates are “calamity” and “holly,” the latter referring to something prickly and painful. **3) Use some everyday examples to describe the difference between a correct and an incorrect perception: that is, what in Sanskrit is called a *pramana* or not. How often do we have each of the two?** Moment by moment throughout the day we have correct perceptions; right now you are having a correct perception about the letters you are reading, the black and white colors on the page, and so on. Incorrect perceptions are not at all as frequent, perhaps only several per hour; examples would be thinking that a leaf blown across the road in front of you as you drive down a street is a small animal, and slamming on the brakes; believing that a boyfriend or girlfriend is lying to you, when they are not, due to your own intense jealousy; seeing things that aren’t really there when you are under the influence of alcohol or a drug. On a higher level, people who have not yet seen ultimate reality directly have *never* had a correct perception. **4) Name (in English), and describe briefly, the three different kinds of correct perception.** (a) Direct correct perception. Correctly perceiving obvious objects with our direct senses—colors, sounds, and so on with the five senses; and hearing our own thoughts with our mental sense. (b) Deductive correct perception. Figuring out, with airtight logic, that something which is slightly hidden is true—for example, our friend holds up a pen in their hand in front of us and them. Then they move their hand behind their back, and ask us what they have in their hand. We answer that they have a pen, because we haven’t heard the pen hit the floor, etc. (c) Correct perception based on an infallible authority. Again figuring out that something which is deeply hidden is true, but this time by accepting the word of someone that we have carefully established as being infallible, and not speaking metaphorically. For example, accepting the Buddha’s description of what deeds or karma bring us which kinds of results, even though we ourselves cannot directly perceive these correlations. **5) Describe the difference between the five objects which are grasped onto by the five different mental states described by Master Patanjali. Of course you’ll have to name these five mental states at this point—just in English is fine.** The object held by any of the three (a) correct perceptions is very real and concrete (and it’s important to say, *equally* true and concrete no matter which of the three is used). The object held by (b) mistaken perceptions is completely unreal—for example, a leaf that is a mouse, or an unfaithful partner who has never had a thought to cheat on you. (c) Imagination holds only to inner objects, and not to more “concrete” outside objects, but these inner images can be real (the concept of “democracy”) or unreal (the leaf-mouse). In this sense, by the way, imagination can overlap with correct or mistaken perceptions. (d) The object held by sleep is ephemeral (as in a dream), or simply very dim and fuzzy. The objects that we grasp with our (e) memory are rarely as precise as the original objects they are based upon; but can be useful and “real” if we are careful to remember that they are subjective approximations. **6) Now for the big question: Master Patanjali’s most important statement ever is that “Yoga is stopping how the mind turns.” Then he says that the mind turns in these five different ways. *Is the goal of our yoga practice to stop all five of these states of mind, forever?*** The ultimate goal of yoga is to achieve a body of perfect light, and a perfectly compassionate, omniscient mind, so that we can serve countless beings in countless worlds, all at the same moment. As such, in the end we will obviously possess a very kind and powerful mind. Certainly this mind will possess correct perceptions—omniscience is perceiving all things, in all times, directly, within every single moment. Rather, it is any of the five states of mind which, as Master Patanjali has already mentioned, *possess mental affliction* which are to be stopped by the practice of yoga. *Recall too that the ultimate mental affliction is to see things the wrong way, as coming from their own side.*