UNI

T1

Q.Whatdoy
oumeanbyv
aluesorhumanv
alues?

or

Whati
sval
ueeducat
ion?Whyt
her
eisaneedofv
alueeducat
ion?

or

Howdoesv
alueeducat
ionhel
psi
nful
fi
ll
ingone'
saspi
rat
ions?

ANS.Characterori
entededucat iont hatinsti
l
sbasi cv al
uesandet hni
cv al
uesi n
one’spsycheiscal l
ed‘ ValueBasedEducat i
on’ .Thesubj ectt hatenablesust o
underst
and‘whatisv al
uable’forhumanhappi nessiscal l
edv alueeducat i
on.Val ue
educati
onisimportanttohel peveryonei nimprov i
ngt hevaluesy stem thathe/ she
holdsandputsittouse.Once, onehasunder stoodhi s/herv aluesinlif
ehe/ shecan
examine and contr
olthev ar
iouschoi ceshe/ she makesi n hi
s/herl i
fe.Val ue
educati
onenablesust ounderstandourneedsandv isuali
zeourgoal scorrectl
yand
al
sohel pstoremov eourconf usionsandcont radi
ctionsandbr i
nghar monyatal l
l
evels.I
talsohelpsr emov eourconf usionsandcont radi
cti
onsandenabl esust o
ri
ghtl
yutil
i
zethetechnologicali
nnovations.

Valuesformt hebasi
sf orallourthought
s,behavi
oursandactions.Onceweknow
whatisv al
uabletous,thesev al
uesbecomest hebasi
s,theanchorf orouracti
ons.
Weal soneedt ounderstandtheuniver
sal
it
yofv ar
ioushumanv alues,becauseonly
thenwecanhav eadefinit
eandcommonpr ogr
am forval
ueeducation.Thenonlywe
canbeassur edofahappyandhar monioushumansoci et
y.

Q.Whatar
ethebasi
cgui
del
inesf
orv
alueeducat
ion?

Ans:The subjectthatenables us to underst

and ‘
whati sval
uabl
e’forhuman
happinessiscall
edv al
ueeducat i
on.Inor dertoquali
fyforanycourseonval
ue
education,
thefol
l
owingguideli
nesforthecontentoft
hecoursear
eimport
ant
:

•Uni
versal
:Itneedstobeappli
cabletoallt
hehumanbeingsi
rr
espect
iveofcast
,
cr
eed,nati
onal
it
ies,
rel
i
gion,
etc.
,foral
lti
mesandr
egi
ons.

•Rat
ional
:Ithast
oappealt
ohumanreasoni
ng.I
thast
obeamenabl
etor
easoni
ng
andnotbasedondogmasorbl
i
ndbel
i
efs.

•Naturalandv er
if
iabl
e:I
thast obenat ur
all
yacceptabl
etot hehumanbeingwho
goesthroughthecourseandwhenwel iv
eont hebasisofsuchval
uesitl
eadstoour
happi
ness.Itneedstobeex per
ient
ial
l
yv er
if
iabl
e,andnotbasedondogmas,beli
efs
orassumptions.

•Allencompassi ng:Val
ueeducati
onisai medattransfor
mingourconsci ousness
andl i
ving.Hence, i
tneedstocoveral
lthedimensi
ons(thought
,behaviour
,workand
real
ization)andlevels(i
ndi
vi
dual
,famil
y,soci
ety
,natur
eandex i
stence)ofhumanl i
fe
andpr ofession.
•Leadi
ng t
o harmony
:The v al
ue educat
ion ul
ti
matel
yi starget
ed t
o pr
omot
e
harmonywi
thi
nthei
ndi
vidual
,amonghumanbei ngsandwit
hnature.

Q.Whati
stheneedf
orv
alueeducat
ion?

or

Wr
it
eashor
tnot
eont
heneedf
orv
alueeducat
ioni
ntoday
’sscenar
io.

Ans:The subj ectt hatenabl es us t o under stand ‘ whati sv aluabl e’f orhuman
happi nessi scal ledv alueeducat ion.Needf orv al ueeducat i
oni s:
 Cor recti dent i
ficat ionofouraspi rati
ons.Thesubj ectwhi chenabl esust o
under stand‘ whati sv aluabl e’ forhumanhappi nessi scal led‘ val ueeducat i
on’ (VE).
Thus,VEenabl esust ounder standourneedsandv isual izeourgoal scor rectl
y
andal soi ndi cat et hedi rectionf ort heirf ulfilment .Ital sohel pst or emov eour
conf usi onsandcont radict i
onsandbr inghar monyatal llev els.
 Under standi ng uni versal human v alues t o f ulfil our aspi r
at i
ons i n
cont inui t
y.Val uesf or mt hebasi sf oral lourt hought s,behav iour sandact i
ons.
Onceweknow whati sv aluabl et ous,t hesev al
uesbecomest hebasi s,t he
anchorf orouract i
ons.Weal soneedt ounder st andt heuni ver salit
yofv arious
humanv alues,becauseonl yt henwecanhav eadef ini
teandcommonpr ogr am
forv alueeducat ion.Thenonl ywecanbeassur edofahappyandhar moni ous
humansoci et y .
 Compl i
ment arityofv aluesandski lls.Tof ul fi
louraspi rationsbot hv aluesand
ski l
lsar enecessar y .Whenwei dent i
fyandsett her ightgoal sandpr oducedi n
ri
ghtdi r
ection.Thi si sknownasv aluedomai n,t hedomai nofwi sdom,andwhen
wel ear nandpr act icest oact ual izet hisgoalt odev elopt het echni quest omake
thishappeni nr eall ife,inv ar iousdi mensi onsofhumanendeav or( struggl e) .This
i
sknownasdomai nofski l
ls.
 Hence, ther ei sanessent i
alcompl ement ar it
ybet weenv aluesandski l
lsf ort he
successofanyhumanendeav or.Forex ampl e,Iwantt ol eadaheal thyl i
f e.Onl y
wi shingf orgoodheal thwi l
l nothel pmekeepmybodyf itandheal thyandwi thout
hav i
ngunder stoodt hemeani ngofheal t
h,Iwi llnotbeabl et ochooset hings
cor rect l
ytokeepmybodyf i
tandheal thy .
 Ev aluationofourbel i
ef s.Eachoneofusbel ievesi ncer taint hingsandwe
baseourv al uesont hesebel i
ef s,bet heyf alseort ruewhi chmayormaynotbe
truei nr eality .Thesebel ievescomet ousf r om whatwer ead, see, hear ,whatour
par ent stellsus,ourf riendst al kabout ,whatt hemagaz i
nest alkof ,whatwesee
from TV et c.Val ueEducat ionhel psust oev aluat eourbel i
ef sandassumed
val ues.
 Technol ogyandhumanv alues.Thepr esenteducat ionsy stem hasbecome
l
ar gel yskill-based.Thepr i
meemphasi si sonsci enceandt echnol ogy .Howev er,
sci enceandt echnol ogycanonl yhel pt opr ov i
det hemeanst oachi ev ewhati s
consi der edv aluabl e.I tisnotwi thint hescopeofsci enceandt echnol ogyt o
prov idet hecompet enceofdeci dingwhatr eal lyi sv al
uabl e.Val ueEducat ioni sa
cruci almi ssi ngl inki nt hepr esenteducat ionsy stem.Becauseoft hisdef iciency ,
mostofouref fortsmaypr ov et obecount erpr oduct iveandser i
ouscr isesatt he
i
ndi vi
dual ,soci etal andenv ironment allevel aremani festing.
Q.Val
uesandski
ll
compl
ementeachot
her
.El
abor
ate.

or

“
Forsuccessi
nanyHumanEndeav
ourbot
hval
uesandski
ll
sar
erequi
red.
”Expl
ain.

or

Whatdoyoumeanbyval
ues?Howdot
heydi
ff
erf
rom ski
ll
s?Howar
eval
uesand
ski
ll
scompl
ement
ary
?

or

Expl
ainhow pr
oduct
ionski
ll
sandhumanv
aluesar
ecompl
ement
ary
.Gi
vet
wo
examples.

Ans:Val
uesmeansi mpor t
anceorpart i
cipat
ionandskill
smeansqual it
ies,t
rai
ning,
andcapabil
i
ties.Tofulf
ilouraspi
rat
ionsbot hv al
uesandskill
sar enecessary.When
weidenti
fyandsett herightgoal
sandpr oducedi nri
ghtdir
ection.Thisisknownas
val
uedomai n,thedomai nofwisdom.Basi call
ywemustknowwhatr eall
yisuseful
toachi
evehumanhappi ness,thehappinesstoal l
andforall
thet i
me.

Andwhenwelearnandpract i
cestoactual
izethisgoalt
odevel
opthetechni
questo
makethi
shappeninreall
ife,i
nv ari
ousdimensionsofhumanendeavour(st
ruggl
e).
Thi
sisknownasdomai nofski ll
s.Hence,thereisanessenti
alcomplementar
it
y
bet
weenval
uesandskil
lsforthesuccessofanyhumanendeav our
.

Forexample,Iwantt oleadahealthylife.Onl
ywi shi
ngforgoodhealthwi l
lnothelp
mekeepmybodyf i
tandheal thyandwi t
houthav i
ngunderstoodthemeani ngof
heal
th,Iwillnotbeabletochooset hingscorrect
lytokeepmybodyf itandhealt
hy.
Soihav et ol ear
ntheski l
lstoachi evet hegoalofgoodheal t
hi.e.foodt obe
consumed, thephysi
calworkouttobedesi gned.Sowithoutknowingthemeaningof
goodhealth,healt
hcannotbeachi evedandal soitisnecessarytomakeuseoft he
goaltoachievethegoalofthegoal.

Q.Def
inesel
fexpl
orat
ion.Whati
sthecont
entofsel
f–expl
orat
ion?

Ans:Sel fexpl oration ist he pr ocess t

of i
nd outwhati sv aluablet o me by
i
nvest i
gatingwi thinmy self,whati sri
ghtforme,trueforme, hast obejudgedwithin
my self
.Thr oughsel fexplorat
ionwegett hev al
ueofour sel
f.Wel i
vewi t
hdiff
erent
entir
ety( f
ami ly
,f ri
ends,ai r
,soil,water,t
rees,et
c.)andwewantt ounder st
andour
rel
ationshipwi thallthese.Fort hisweneedt ostartobser
vinginside.Themai nf
ocus
ofsel f
-explorati
oni smy self-thehumanbei ng.Contentofsel fex pl
orat
ionisjust
fi
ndinganswer st othefollowingf undamentalquesti
onsofallhumanbei ngs:

1.TheDesi
re/
Goal:Whati
smy( human)Desi
re/Goal
?WhatdoIr
eal
l
ywanti
nli
fe,
or
whatist
hegoalofhumanli
fe?

2.Pr
ogram:Whatismy(human)progr
am forf
ulf
il
li
ngt
hedesi
re?How t
oful
fi
lit
?
Whatisthepr
ogr
am t
oactual
i
zetheabove?
I
nshort
,theabov
etwoquest
ionscov
ert
hewhol
edomai
nofhumanaspi
rat
ionsand
human

endeav
or.Thus,
theyf
ormt
hecont
entofsel
f-expl
orat
ion.

Q.Selfexpl
orat
ionisapr ocessofdial
oguebet
ween‘
whaty
ouar
e’and‘
whaty
ou
real
lywanttobe’.Expl
ainandill
ustr
ate.

Ans:Sel fexpl oration ist he pr ocess t of ind outwhati sv aluablet o me by

i
nv esti
gatingwi thinmy self,whati sr i
ghtforme, tr
uef orme, hast obej udgedwi thi
n
my self.Thr oughsel fex plorati
onwegett hev al
ueofour self.Iti sapr ocessof
focusingat tenti
ononour self,ourpr esentbeliefsandaspi rat i
onsv is-
à-vi
swhatwe
reall
ywantt obe( t
hatist osay ,whati snaturall
yaccept ablet ous) .Ifthesetwoar e
thesame, thent hereisnopr obl em.I foninvestigati
onwef i
ndt hatt hesetwoar enot
thesame,t heni tmeanswear el i
vingwi t
ht hiscontradicti
on( ofnotbei ngwhatwe
reall
ywantt obe)andhence, weneedt oresolvethiscontradictiont hisconfl
ictwithi
n
us.I tisapr ocessofdi scov eringt hattherei ssomet hingi nnate,invari
antand
universalin al lhuman bei ngs.Thi senabl esust ol ookatourconf usionsand
contradicti
ons wi t
hin and r esol v
et hem by becomi ng awar e of our nat ural
accept ance.

Q.How canwever
if
ypr
oposal
sont
hebasi
sofournat
uralaccept
ance?Expl
ain
wi
thexample.

or

Whatdoyoumeanbyy
ournat
uralaccept
ance?I
siti
nnat
e,i
nvar
iantanduni
ver
sal
?
Expl
ain

or

“Nat
uralaccept
ancei
sinnat
e,i
nvar
iantanduni
ver
sal
.”Expl
aint
hisst
atementwi
th
anexample.

Ans:Nat uralacceptancei mpl i

esuncondi ti
onalandt otalaccept anceoft hesel f,
peopleandenv i
ronment .Italsor eferst ot heabsenceofanyex cept i
onf r
om ot hers.
Oncewef ull
yandt r
ul ycommi tour selfont hebasisofnat uralaccept ance,wef eela
holi
sti
c sense of i nner har mony ,t ranquili
ty and f ulfi
ll
ment .Act uall
y nat ural
acceptancei swaytoacceptt hegoodt hingsnat urally.Learnev erythi
ngt hatisgood
fr
om ot hers,butbri
ngi tin,andi nourownwayabsor bi t;donotbecomeot hers.We
caneasi lyv er
if
ypr oposalsi nt hebasi sofchar acteristi
csofnat uralaccept ance
mentionedbel ow:
a) Nat uralaccept ancedoesnotchangewi tht ime.I tremainsi nvari
antwi t
h
ti
me.Forex ampleournat ur alaccept ancef ortrustandr espectdoesnotchange
withage.
b) Itdoesnotdependont hepl ace.What everwehav eaccept ed,inourl i
fe,at
anyt i
meofourage, doesnotchange, evenifwemov efrom onepl acetoanot her
one.
c) Itdoesnotdependonourbel iefsorpastcondi t
ionings.Nomat t
erhowdeep
ourbelieforpastcondi ti
oni ng,asl ongasweaskour selv
est hequest i
onsincer ely
,
 aslongaswer eferdeepwi t
hinourselv
es, t
heanswerwi ll
alway sbethesame.
d) Thisnat ur
alaccept ancei s‘constantl
yt her
e’,somethingwecanr ef
erto.
Naturalacceptancei salwaysthere.What everwedo,t hi
snat uralacceptanceis
withi
nus, i
tistel
linguswhati sri
ght.
e) Nat ur
alaccept anceisthesamef oral lofus:itispartandpar celofevery
humanbei ng,iti
spar tofhumanness.Thougheachoneofus, mayhav edif
fer
ent
l
ikesanddi sli
kesandmeanst ol i
veandt oreactetc.butifwegodeepi nour
mindt hepurposeofourwor k,behaviour,eff
ortsetc.ar
ebasedoncommongoal s
l
ikeneedt obehappy ,needtober espected,needt ogetprosperit
y.Soourbasi c
acceptanceremai nsthesame.

Q.Whati
sthemeani
ngofpr
osper
it
y?Howcany
ousayt
haty
ouar
epr
osper
ous?

Ans:Thef eel
ingofhav i
ngormaki ngav ail
abl emor ethanr equir
edphy si
calfaci
l
iti
es
i
spr osper i
ty.Almostal lofusf eelt hatweal thalonemeanspr osperit
yandt ryto
expl
aint hisphenomenonont hi
snonex i
stentorhal ffact.Wear etr
yingtoachieve
happinessandpr osperi
tybymax imiz ingaccumul ationandconsumpt i
onofphy sical
faci
l
iti
es.I tisbecomi nganti-
ecologicalandant i
-people,andt hr
eateni
ngt hehuman
surv
ivalitself
.Forprosperit
y,twothingsar er equi
red-

1. I
dent
if
icat
ionoft
her
equi
redquant
it
yofphy
sical
faci
l
iti
es,
and

2. Ensur
ingav
ail
abi
l
ity/pr
oduct
ionofmor
ethanr
equi
redphy
sical
faci
l
iti
es.

Wecanbepr osper
ousonl
yiftherei
sal i
mittotheneedf
orphysi
calfaci
li
ti
es.I
f
ther
ei snol
i
mi twhatsoeverbetheavai
l
abil
i
tythefeel
i
ngofpr
osperi
tycannotbe
assured.

Secondl
y,j
ustassessi
ngtheneedisnotenough.Weneedt
obeabl
etopr
oduceor
makeavail
abl
emor ethantheper
cei
vedneed.

Q.Whati
sthedif
fer
encebet
weenpr
osper
it
yandweal
th?Whati
smor
eaccept
abl
e
t
ousandwhy ?

or

Whatdoyouunder
standbypr
osperit
y?Whati
sthedi
ff
erencebet
weenpr
osper
it
y
andweal
th?Howarethetworel
ated?

or

Whatisthemeani
ngofprosper
it
y?Howdoesi
tdi
ff
erf
rom possessi
onofweal
th?
Expl
ainwit
hexamples.

or

Di
ff
erent
iat
ebet
weenpr
osper
it
yandweal
thwi
thexampl
es.

Ans:Pr
osperi
tyisaf eel
i
ngofhavingmorethanrequir
edphysi
calf
acil
it
ies;i
tisnot
j
ustphysi
calfaci
li
ti
es.Almostal
lofusfeelt
hatwealthal
onemeanspr osper
ityand
t
rytoexpl
ainthisphenomenonont hi
snonexi
stentorhal
ffact
.Wealt
hisaphy sical
thi
ng.Itmeanshav ingmoney ,orhavingal otofphy sicalfacili
ti
esorbot h.Thisisa
veryimpor t
antdist incti
on.Wemost l
yf ai
ltomaket hisdistincti
ont oday.Wekeep
working forwealt h,wi t
houtreal
izi
ng thatt hebasi cdesi rei sfort hef eel
ingof
prosperit
y,tohaveaf eeli
ngofhavingenough.Pr osperit
yismor eaccept abletous
becauseweal t
hi sj ustapar tofprosperit
y.Wear etryingtoachi ev ehappinessand
prosperit
ybymax imi zingaccumulati
onandconsumpt i
onofphy sicalfaci
li
ti
es.Itis
becomi nganti
-ecol ogicalandanti
-people,andt hreat
eningt hehumansur vi
valit
self
.
Aper sonhasl otofmoney ,butdoesnotwantt oshareev enabi tofit.Theper son
‘
hasweal t
h’butf eel s‘depri
ved’
.Ifonef eltprosperoushe/ shewoul dhav eshar ed
whatonehas, sincet hereisl
otmoret hanenoughweal thany way .

Q.Whati
syourpr
esentv
isi
onofahappyandpr
osper
ousl
if
e?

Ans:Wear et
ryingtoachi
evehappinessandprosperi
tybymax i
mizi
ngaccumulat
ion
andconsumptionofphysi
calf
acil
it
ies.I
tisbecominganti
-ecol
ogi
calandant
i-
people,
andthr
eateni
ngt hehumansurvi
valit
sel
f.

Someoft heconsequencesofsucht rendar esummar izedbelow:

 Att he lev elofi ndividual:risi
ng pr oblems ofdepr ession,psy chol
ogical
disorders,sui ci
des,
stress, i
nsecurit
y,et c.
 Att helev eloffamily:breakingofj ointf amilies,mi str
ust,andconf li
ctbetween
olderandy oungergener ati
ons, i
nsecur i
tyinr elat i
onships,divorce,dowrytor
tures,
etc.
 Att hel ev elofsoci ety
:gr owinginci denceoft err
ori
sm andnax al
ism,risi
ng
communal ism,spr eading cast ei
sm,r acialandet hnicst ruggle,warsbet ween
nations,etc.
 Att hel ev elofnat ure:globalwar mi ng,wat er,air,soil
,noi seetc.poll
ut i
on,
resourcedepl et
ionofmi neralsandmi neral oi
ls, etc.

Alltheproblemsar eadirectout
comeofanincorr
ectunder
standi
ng,ourwr ong
noti
onabouthappi nessandprosper
it
yandt
heirconti
nui
ty– thi
sisani ssuefor
seri
ousexplorat
ion.

Q.Whatdot
heabbr
evi
ati
onsgi
venasSVDD,
SSDDandSSSSsi
gni
fy?

Ans:Toachi eveourbasi caspi r

ati
onsweneedt owor kforr i
ghtunder standingast he
baseonwhi chwecanwor kf orrel
ati
onshi pandthenphy sicalf
acili
ties.Todaywear e
notwor ki
ngaccor dingtot histhatwhywecanseet hatther earetwoki ndofpeopl e
i
nt hewor ld:
1. Thoset hatdonothav ephy sicalfacil
i
ties/weal thandf eelunhappyand
depriv
ed.i .
e.SVDD:SadhanVi heenDukhiDar idra–Mat eri
all
yDef ici
ent ,
Unhappy
andDepr i
ved.
2. Thoset hathav ephy si
calfaci
lit
ies/wealthandf eelunhappyanddepr i
v ed.i
.e.
SSDD:Sadhan Sampann DukhiDar idr
a – Mat er
ially Affl
uent ,Unhappy and
Deprived.Butt hesear estateswedon’ twanttobei n.Wewantt omov efrom this
tothir
dcat egor yi.
e.
3. Hav i
ngphy sicalf
aci l
it
iesandf eeli
nghappyandpr osperousi.e.SSSS:Sadhan
SampannSukhi Samr i
ddha–Mat eri
all
yAdequat e,HappyandPr osper ous.
Presentl
y,aswelookaround,
wef i
ndmostoft hepeoplei
ntheabov
et wocat
egor
ies
call
edSVDandSSDD,whi lethenatur
alacceptanceofal
lhumanbeingsist
obei n
thecategoryofSSSS.

Q.“Physi
calf
aci
li
ti
esarenecessar
yandcompl
etef
orani
mal
s,whi
let
heyar
e
necessar
ybutnotcomplet
eforhumans.
”Comment.

or

Explai
nhowphysicalf
aci
li
ti
esarenecessar
ybutnotcompl
etef
orhumanswhi
le
theyarecompl
eteforani
mals.

or

Physi
calfaci
li
ti
esar
enecessar
ybutnotcompleteforhumanbei
ng.Doy ouagr
ee
wit
hthisstat
ement?Suppor
tyouranswerwi
threasonsandexamples.

Ans:Physi
calfaci
l
iti
esarenecessar
yand complet
ef orani
mal
s,whi
l
etheyar
e
necessar
ybutnotcompl
etef
orhumans.I
tiseasyt
ov er
if
y.

ForAni mal
s:Animalsneedphy sicalthingst osur v
ive,mainl
ytotakecareoft hei
r
body.Forexample;
cowwi lll
ookforf oodwheni tishungry
.Onceitgetsthegrassor
fodder.I
teatsi
t,si
tsaroundt ochewatl ei
sure.Hence,wecansayt hataslongas
animalshavephysi
calthi
ngs,theyarel argel
yfine.Theydon’tdesi
reot
herthi
ngsl i
ke
knowledgeorapeacefulanimalsocietyorget t
ingagoodMBA.

ForHumans:Whi lephysi
calfacili
ti
esarenecessaryforhumanbei ngs,theyar enot
completebyt hemselvestofulfi
llourneeds.Ourneedsar emor ethanjustphy sical
faci
li
ti
es.Weal lhaveotherneeds, ot
herplans,
perhapswet hinkofgoingtoamov i
e
orreadi
ngabook, orgotocollege,orwatchsomeTV, orspendti
mewi t
hf amilyand
fri
ends….
.thislisti
sendless.Thusi ti
seasyt oseethatwhi l
ephysicalfacil
it
iesare
necessaryforushumanbei ngs,theyarenotcompl etebyt hemselvestof ul
fil
lour
needs.

Hencewecansayt
hatf
orani
mal
s–“
Phy
sical
faci
l
iti
esar
enecessar
yandcompl
ete.
”

Forhumans“
Phy
sical
faci
l
iti
esar
enecessar
ybutnotcompl
ete.
”

Q23.Whatar
ether
equi
rement
stof
ulf
ilbasi
chumanaspi
rat
ions?
 or

Whati
sthepr
ogr
am t
oful
fi
lthebasi
chumanaspi
rat
ions?Expl
ain

or

Expl
aint
hebasi
crequi
rement
stof
ulf
ilhumanaspi
rat
ions.Gi
vet
hecor
rectpr
ior
it
y
amongthem.

or

Three thi
ngs are needed in or
der t
of ul
fi
llbasi
c human aspir
ati
ons–r
ight
underst
anding,r
ightr
elat
ionshi
psandphysi
calf
aci
li
ti
es.Expl
ainmeani
ngofeach
oneofthese.

Ans:Ourbasi
caspir
ati
onsarehappi
ness(mutualf ul
fi
lment
)andpr osper
it
y(mutual
pr
osperi
ty)
.Happi
nessisensur
edbytherelati
onshipswithotherhumanbeingsand
pr
osperi
tyi
sensuredbyworki
ngonphysi
cal f
acil
i
ties.

Ri
ghtUnderstandi
ng:Thi
sref
erst
ohigheror
derhumanski
l
ls–t
heneedt
olear
nand
ut
il
izeouri
ntell
i
gencemosteff
ect
ivel
y.

GoodRelati
onshi
ps:Thi
sref
erstotheinter
personalrel
ati
onshi
pst
hataper
son
bui
ldsi
nhisorherl
if
e–athome,att
heworkplaceandinsoci
ety.

Physi
calFacil
it
ies:Thi
sincludest hephysi
ologi
calneedsofi
ndi
vidual
sandindi
cat
es
thenecessi
ti
esaswel lasthecomf or
tsofli
fe.I
tmeansthefeel
i
ngofhavingorbei
ng
ablet
ohav emor ephysi
calfacil
i
tiesthanisneeded.

Inordert oresol
v etheissuesinhumanr el
ationships,weneedt ounderstandthem
fi
rst,andt hiswouldcomef rom ‘rightunderstandingofrelati
onship’
.Si
mi lar
lyin
ordert o be pr osper
ous and t o enr i
ch nature,we need t o havet he ‘ri
ght
understanding’
.The‘ri
ghtunderstanding’wi
llenableust oworkoutourrequirements
forphysicalfaci
li
ti
esandhencecor rectl
ydisti
nguishthediff
erencebetweenweal th
andpr osperit
y.Withnatureaswel l,weneedt ounder st
andthehar monyinnat ur
e,
andhowwecancompl ementthishar mony.
Q24.Whatdoyoumeanbyani
malandhumanconsci
ousness?Expl
ainwi
tht
he
hel
pofadi
agr
am.

or

Dist
ingui
sh bet
ween ‘
human consci
ousness’and ‘
ani
malconsci
ousness’
.How
“shi
kshaand

sanskar
”ar
ehel
pfuli
nrai
singmant
o“humanconsci
ousness”l
evel
.

or

Whati
sthedif
ferencebet
weenani
malconsci
ousnessandhumanconsci
ousness?
Howdoesthetr
ansformat
iont
akepl
aceinahumanbeing?

Ans:Givi
ngal lpriori
ti
estophy si
calf
acil
i
tiesonl
y,ortoliv
esol el
yont hebasisof
physi
calfacil
it
ies,maybet er
medas‘ AnimalConsci
ousness’.Liv
ingwithal
lthree:
Right understanding, Rel
ati
onship and Physi
cal faci
l
iti
es is call
ed ‘Human
Consciousness’.

Fr
om t
hedi
agr
am wecansayt
hat
:

•Forani
mal,
physicalfaci
l
ityi
snecessar
yaswel
lascompl
ete–wher
easf
orhuman
bei
ngsiti
snecessarybutnotcomplet
e.

•Wor
kingonl
yforphy
sical
faci
l
iti
esi
sli
vi
ngwi
thAni
malConsci
ousness.

•Workingforrightunder
standi
ngasthefi
rstpr
iori
tyfoll
owedbyr
elat
ionshi
pand
phy
sicalf
acil
i
tiesimpli
esl
ivi
ngwithHumanConsciousness.

• Therei s a need for t

ransf
ormati
on f
rom Ani
malConsciousnesstoHuman
Consciousness.Itcanbeaccompli
shedonl
ybyworkingf
orr
ightunderst
andi
ngas
t
hef i
rstpri
ori
ty.

•Thi
str
ansfor
mati
onfr
om AnimalConsci
ousnesstoHumanConsci
ousnessf
orms
t
hebasi
sforhumanval
uesandval
uesbasedli
ving.
Thecontentofeducat i
onistheunderstandingofharmonyatal lthefourlevelsofour
exi
stence–from my selft
ot heentir
eex i
stence.Rightli
vingorsanskarr ef
erst othe
abil
i
tytoliveinharmonyatal lthefourlev el
sofl i
ving.Thisdimensionofsoci ety
works to ensure‘rightunderstanding’and ‘ri
ghtf eeli
ngs’ini ndi
vi
dual .Oral l
-
encompassingsolutioncalledsamadhani nev er
yi ndiv
idualandensur est hatour
succeedi
nggenerationhav eboththecontentandt heenv ir
onmentav ai
lablet owork
towardsachiev
ingtheirgoalofconti
nuoushappi nessandpr osperi
ty.

Q.Therearemanypr obl
emsmani f
esttodayatthelev
elofindi
vidual
,fami
ly
,
soci
etyandt
henat
ure.I
denti
fysomeoft
heseprobl
emshumanssuff
erfrom.

Ans:Today we ar e gener
allytr
ying t
o achieve happiness and prosperi
ty by
maximizi
ngaccumul at
ionandconsumpti
onofphy si
calfacil
i
ties.Thi
seffor
tisgi
ving
ri
setomanypr oblemsmani festt
odayatthelevelofindivi
dual,fami
ly
,societ
yand
thenat
ure.Theseproblemsare:

•Atthelevelofindi
vi
dual
–Risingpr
oblemsofdepressi
on,anxi
ety
,suici
des,st
ress,
i
nsecuri
ty,
increasi
ngheal
thpr
oblems,l
ackofconf
idenceandconvi
cti
onetc.

•Attheleveloffamily
–Breaki
ngupofjointf
amil
i
es,mist
rustanddi shar
monyin
rel
ati
onshi
ps,di
vorce,
gener
ati
ongap,
dowrydeat
hs,
negl
ectofolderpeopleetc.

•Atthelevelofsociet
y–Gr owinginci
dencesofterr
ori
sm,viol
ence,communalism,
raci
alandet hni
cstruggle,cor
rupti
on,adult
erat
ion,sex-
cri
mesex ploi
tat
ion,wars
betweennati
ons,pr
olif
erati
onoflet
halweaponsetc.

•Atthel
evelofnatur
e–Gl obalwarming,weatheri
mbalances,depl
eti
onofmi
ner
al
andener
gyresour
ces,def
orestat
ion,
soildegr
adati
onet
c.

Allt
heproblemsareadi rectoutcomeofani ncor
rectunder
standi
ng,ourwr
ong
noti
onabouthappi
nessandprosperi
tyandt
hei
rconti
nuit
y.

Q.Crit
ical
lyexami
net
hepr
evai
li
ngnot
ionsofhappi
nessi
nthesoci
etyandt
hei
r
consequences.

or

Whati
spr
osper
it
y?I
sitdi
ff
erentf
rom happi
ness?

or

Whatar
ethebasi
chumanaspi
rat
ions?Expl
ain.

or

Whatistheoutcomewhenwet
ryt
oident
if
yrel
ati
onshi
pbasedont
heexchangeof
phy
sicalfaci
li
ti
es?

Ans:Happi
nessmaybedef inedasbei
nginharmony/synergyinthestate/sit
uati
on
thatIl
i
vein.“Ast
ateorsit
uationi
nwhichIli
ve,
ift
hereishar monyinitthenIli
keto
beinthatstat
e/sit
uati
on.Thestateofli
ki
ngishappiness.”Whereas,prosper
it
yis
t
he“
feel
i
ngofhav
ingormaki
ngav
ail
abl
emor
ethanr
equi
redphy
sical
faci
l
iti
es”
.

Int hecur r
entscenari
o,wear egeneral
l
ytryi
ngt oachi
evehappinessandprosperi
ty
bymax i
mi zi
ng accumulati
on and consumpt i
on ofphysi
calfacili
ti
es.Thi
si san
attemptt oachievehappi nesst hr
oughpleasantsensor
yinter
actions.Thephysi
cal
facili
ti
es are notseen i nt erms off ul
fi
ll
i
ng bodil
yneeds butas a means of
maxi mizinghappiness.

Thishasr esultedi nwr ongassessmentofwant sf orphy sicalfaci lit

iesasbei ng
unli
mi t
ed.Butt his pur suitis sel f
-def eating.Nei t
hercan we hope t o achi ev e
continuoushappi nesst hroughsensor yinter act i
onsnorcanwehav epr osperity,asi t
amount st otryingt of ulf
ilunlimi t
edwant st hroughl i
mitedr esources.Thi sef forti s
engender ingpr oblemsatal lthel ev el
s.Iti sbecomi ngant i-
ecological andant i
-peopl e,
andt hreateningt hehumansur vival i
tself.Someoft heconsequencesofsuchat rend
aresummar izedbel ow:
1. Att hel eveloft hei ndiv i
dual–Ri singpr oblemsofdepr ession,psy chologi cal
disorder s,suicides,stress,insecur i
ty,psy cho- somat i
cdiseases, lonel i
nesset c.
2. Att hel eveloft hef ami ly–Br eaki ng ofj ointfami li
es,mi strust,conf l
ict
betweenol derandy oungergener ations, insecur i
tyinrelati
onships, divorce,dowr y
tortures, f
ami lyfeuds, wast eful expendi tur einfami l
yfunctionset c.
3. Att hel eveloft heSoci ety–Gr owi ngi ncidencesoft errori
sm andnax alism,
ri
sing communal ism,spr eadi ng cast eism,r aci aland et hni
c st ruggle,war s
betweennat i
ons, attempt sofgenoci de, fearofnucl earandgenet icwar far
e, etc.
4. Att hel evelofnat ure–Gl obalwar mi ng,wat er,air
,soi l
,noise,et c.pollution,
resour cedepl et i
onofmi ner alsandmi ner aloils,sizeabledef orestat i
ons,l ossof
ferti
li
tyofsoi l
.

I
tt heref
ore,cal
l
sf oranurgentneedforhumanbeingstocorr
ectlyunder
stand
happinessandprosper
it
yaswell
asthesust
ainabl
ewayt
oachi
evethese.

UNI
T2

Q.Whatdoy
oumeanbySukhandSuv
idha?

or

Dist
ingui
shbet
weenSukhandSuv
idhai
ndet
ailt
aki
ngneedsofy
our
sel
fasan
example.(
MTU2011–12)

Ans:Sukhi sahol i
sti
candal lencompassingst at eoft hemindt hatcreatesi nner
harmony .Sukhi salsocal l
edashappi ness.Suv idhaimpl i
esthati ti
sl ookingf or
physicalcomf ort
sandal lthesourcesofat tai
ningsuchcomf orts.Whenourbody
getsusedt oacer tai
nlev
elofcomf ortt
henwewi llonlyfeelcomfortabl
eatt hatlevel
e.g.comf ortinf an,cooleroraircondi t
ioner.Di ff
erentpeoplehav eadi fferent
percepti
onofsuv i
dhaandwi l
lseekacor respondi nglevelofsuvidhaaccor dingt o
thei
rperceptions.

Bynaturemanisfondofcomf or
tandhappi
nesssohegoesonmaki ngdesi
resand
ambit
ionsoneaft
ertheothertoenj
oymorei
nlif
e.Tol
eadacomf or
tabl
eli
fehealso
accumulat
esmanyf aci
l
iti
es,so t
hathisli
fe maybecome f
ullofcomf ortand
happi
ness.Sukhdependsuponourt hinki
ng,somanyt i
meswear esurroundedby
materi
ali
sti
cpossessionsbutwef eelunsati
sfi
ed.Peopl
ethi
nkthatthei
rhappiness
dependsuponsuv idha(facil
it
ies)buti sitnotso;happinessdependsuponour
thi
nki
ngorourment alsati
sfact
ion.

Q.Theneedsoft
hebodyar
equant
it
ati
ve.I
ll
ust
rat
e.

or

Whenwet rytoachi eveconti

nuit
yofhappinessthroughsensationbyperpetuat
ing
contact with suv i
dha, the f ol
lowi
ng pat tern result
s: Necessar y and
tast
eful unnecessarybutt astef
ul unnecessaryand tasteless i
ntol
erable.
Doy ouagr
eewi ththisstat
ement?Supportyouranswerwitharguments.

Ans:Needsofbodyar ephy si
calfacil
it
ies.Phy si
calfaci
li
tiesareneededf orthebody
i
nal i
mi tedquantit
y.Whenwet r
yandex ceedt heselimits,i
tbecomest roublesome
forusaftersomet ime.Let’st
aket heex ampl eofeating.Asf aras,physi
calfacili
ti
es
(sayrasgull
a)go,theyar enecessaryi nthebegi nni
ng,buti fwekeepconsumi ng,i
t
becomesi ntol
erabl
ewi ththepassageoft ime.Thisappliestoev eryphysi
calfacili
ty.
Wecanonl ythi
nkofhav i
ngunlimitedphy sicalfaci
l
iti
es,buti fwet r
yandconsume,
orhav etoomuchofphy si
calfacil
it
ies,itonlyendsupbecomi ngapr oblem forus.
Whenwet rytoperpetuatephysicalfacil
i
ties,thefol
lowingpat ter
nresult
s.Wi t
ht i
me
i
tsuccessivelychangesfrom:

Necessar
yandt
ast
eful

Unnecessar
ybutt
ast
y

Unnecessar
yandt
ast
eless

I
ntol
erabl
e!

Q.Di
sti
ngui
shbet
weent
heneedsoft
heSel
fandt
heneedsoft
heBody
.

or

‘
The need f
orphysi
calfaci
li
ti
es ist
empor
ary
’– expl
aint
he meani
ng oft
his
st
atementwit
hanytwoexamples.

or

Di
ff
erent
iat
ebet
weent
heneedsofsel
fandt
heneedsofbody
.

Ans:Thehumanbeingi
stheco-exi
stenceof‘
I
’andthebody ,andther
eisexchange
ofi
nformat
ionbet
weenthetwo.Wecanmaket hi
sdist
inct
ionbetweentheselfand
t
hebodyi
nt ermsoftheneedsasshowni nthetabl
ebel
ow:
I Body
Needs Needsar e…. Tr ust,Respect…. Food,Clothing…
Happiness( sukh) Physi
cal Facili
ti
es
(suv
idha)
Intimeneeds Continuous Temporar y
are…
Inquantit
y,needs Quali
tativ
e Quanti
tative(li
mitedi
n
are..
.
quanti
ty)
Needsar e Rightunderstandi
ngand Food, cl
ot hing,et
c.
ful
f i
l
ledby….. ri
ght

Feel
i
ngs

1. Needsar e…. Theneedsoft hebodyl ikef oodf ornour i

shmentcl othesf or
prot ect i
on,andi nstr ument st oensur er i
ghtut il
i
z ationcanbecat egor i
z edas
being‘ phy sical’ i
nnat ure, oral socal led‘ phy si
calfaci lit
ies’ (
suv idha)wher east he
needofIi sessent iall
yt ol ivei nast ateofcont inuoushappi ness( sukh) .The
needsoft hebodyar ephy sical i
nnat ur e, wher east heneedsoft hesel f( ‘
I’
)ar enot
phy sical innat ure–l iket rust ,respect , happi nesset c.
2. I nt i
me, needsar e…Theneedsof‘ I’arecont inuousi nt ime, unliket heneedof
thebody ,whi chi st empor aryi nt ime.Wewanthappi nesscont inuousl y.Weal so
wantt hef eelingofr espectcont inuousl yandsoal soaccept ancei nr elati
onshi p.
Ifwet alkaboutf ood,cl othi ng,shel ter ,ori nstrument s,t hesear eneededonl yfor
someamountoft ime,orwecansayt hatt heneedf orphy sicalf aci l
iti
esoft he
bodyi st empor ar
yi nt ime-i tisnotcont i
nuous.
3. I nqual i
ty, needsar e…. .Phy sicalf acilit
iesar eneededf orthebodyi nal i
mi ted
quant ity
.Whenwet ryandex ceedt hesel imits,itbecomest roubl esomef orus
aftersomet i
me.Let ’
st aket heex ampl eofeat i
ng.Asf aras,phy si calf acilit
ies
(sayr asgul la)go, theyar enecessar yi nt hebegi nni ng, buti fwekeepconsumi ng,
i
tbecomesi ntolerabl ewi tht hepassageoft ime.Thi sappl i
est oev er yphy si
cal
facilit
y .Wecanonl yt hinkofhav ingunl imitedphy si calfaci l
it
ies, buti fwet r
yand
consume,orhav et oomuchofphy sicalf acil
it
ies,i tonl yendsupbecomi nga
probl em f orus.Wher east heneedsof‘ I’arequal i
tat i
ve( theyar enotquant ifi
abl e),
butweal sowantt hem cont i
nuousl y .Ourf eel i
ngsar equal it
ative.Ei thert heyar e
ort heyar enot .Ex .Happi nessi squal itative.Ei t
herwear efeelinghappyorwear e
not.Al soi faf eelingi snotnat urallyaccept able;wedonotwanti tev enf ora
singl emoment .I
faccept abl e,wewanti tcont i
nuousl y.
4. Needsar ef ulfil
ledby ….Theneedoft hesel f( ‘
I’)
,f orhappi ness( sukh)i s
ensur edbyr i
ghtunder standi ngandr ightf eel i
ngs, whi let heneedoft hebody ,
for
phy sical faci l
iti
es( suv i
dha) ,isensur edbyappr opri
at ephy sico-chemi cal things.

Q.Do y outhinkthathumanbeingsaresum- t
otalofsent
imentsand phy
sical
aspect
st he‘
self
’andthe‘
body
’?Expl
ainy
ouranswerusi
ngexamples.

or

“
Humanbei
ngi
smor
ethanj
ustt
hebody
”–Expl
ain.
Ans:Thereisthef amil
iarshapeandstr
uctureofahumanbei ngthatisi
mmedi at
ely
apparenttousandwei maginesomeonewi thsimi l
arhumanbody -
li
kefeat
ures.But
i
naddi ti
ontot hebody ,ther
eisalsothealivenessoft heperson–t heenti
tythat
keepsthebody‘ al
i
v e’
andmakesi toper
ateinv ar
iousway s.

Weper cei
v ethisali
venessint heacti
vi
ti
esdemonst ratedbyt heper
sonl i
ketheir
seei
ng,talki
ng,list
eni
ng,wal ki
ng,andeati
ng,etc.Thisal i
venessiscall
edJivana.
Thus,ahumanbei ngiscoexistenceoft
hebodyandj ivan.Thisji
vanr
eferstoit
self
as‘I
’(sel
f)
.Thuswesay“ Iam soandso”or“ If
eelti
red”or“Iam happy”andnot“my
bodyi shappy ”
.ThisIorsel fisalsocal
led‘consci
ousness’andi sthesentient
consti
tut
eoft hehumanbei ng.

Thehumanbei ngisthesum totalofsenti

mentsandphy si
calaspect,thesel
f(‘
I’
)and
thebody ,andther
eisex changeofinformati
onbetweent hetwo, i
.e.‘
I’andbodyex i
st
togetherandar er
elated.Thereisaf l
owofinformati
onf rom ‘
I’t
ot hebodyandf rom
bodyt othe‘I’
.Wecanmaket hisdisti
nct
ionbetweent heselfandt hebodyint hree
way sintermsoftheneeds, acti
vi
ti
esandt hetypesofthesetwoent i
ti
es.

Allt
heneedsofI
,sayr espect,t
rust,et
c.,canbecal l
edasHappiness(such)
,whil
e
theneedsofbodyarephy si
calfacil
it
ies(suvi
dha)likefood.Thet wothi
ngsare
qual
it
ati
vel
ydi
ff
erent
.Ther eisnor elevanceofquant i
tyf
ort heneedsofIasitis
qual
it
ati
ve,
whi
letheneedsofbodyar equanti
tat
ive,
andtheyareli
mitedi
nquanti
ty.

Theact
ivi
ti
esof‘I’
areact
ivi
ti
eslike,
desi
re,
thi
nki
ng,
sel
ect
ion,
whi
l
etheact
ivi
ti
esof
bodyar
eactiv
iti
esli
keeat
ing,br
eathi
ngetc.

Themodeofi nteract
ionof‘I
’includesknowing,assuming,r
ecognizingandful
fi
lment.
Thef ulfi
l
mentdependsonr ecogni t
iondependsonassumpt i
onsandassumpt i
ons
dependsonknowi ngornotknowi ng(bel
ief
s).Ifassumingisbasedonknowl edge,
thenr ecogni
ti
onwi l
lbecor rectandf ulf
il
mentwi llbecorrect.I
fassumingi snot
basedonknowl edge,thenthingsmaygowr ong.Themodeofi nt
eract
ionofbodyis
onlyrecognizi
ngandf ul
fi
ll
i
ng.Sel fisaconsci ousenti
tyandt hebodyi samat er
ial
enti
ty,orphysi
cochemi cali
nnat ure.

Toconcludewecansayt hatthehumanbeingcanbeunder stoodintermsofaco-

exist
enceoftwoent i
rel
ydist
inctent
iti
es,
namelysent
ient‘
I
’andmat eri
albody.Their
needsandactiv
itiesarequit
edi f
fer
entandhavetobeunder stoodaccordi
ngl
y.But
thesetwoconst
ituentsofhumanbei ngar
etoactincl
osesynergywitheachother.

Q.‘
Humanbei
ngi
sco-
exi
stenceoft
heSel
fandt
heBody
’–el
abor
ateont
his
st
atement
.

or

‘
Humanbei
ngist
heco-exi
stenceoft
heSel
fandt
heBody
’–Expl
aint
hisst
atement
t
aki
ngyour
sel
fasanexample.

Ans:Thehumanbei
ngi
stheco-
exi
stenceof‘
I
’andt
hebody
,andt
her
eisexchange
ofinf
or mat i
onbet weenthetwo, i.
e.‘I
’andbodyex isttogetherandar erelat
ed.Ther e
i
saf low ofi nformationfrom ‘I
’tothebodyandf rom bodyt ot he‘I’
.Wecanmake
thi
sdistinctionbetweent heselfandt hebodyi nt hreeway sint er
msoft heneeds,
acti
vi
tiesandt hetypesofthesetwoent it
ies.AlltheneedsofI ,sayrespect ,
trust,
etc.,
canbecal ledasHappi ness( such),whil
et heneedsofbodyar ephy sicalfacil
it
ies
(suvi
dha)l i
kef ood.Thet wot hi
ngsar equal i
tati
velydiffer
ent.Thereisnor elev
ance
ofquant it
yf ortheneedsofIasi tisqual i
tati
ve,whi l
et heneedsofbodyar e
quanti
tative,andtheyarelimitedinquantity.

Theact iv
itiesof‘ I’areactivit
iesli
ke, desi
re,thi
nking,sel
ecti
on, whil
et heact i
vit
iesof
bodyar eact ivit
iesl i
keeat ing,breathingetc.Themodeofi nt er
actionof‘ I’i
ncludes
knowi ng,assumi ng,r ecogni zi
ng and f ulfi
l
ment . The fulfi
lment depends on
recogniti
ondependsonassumpt ionsandassumpt i
onsdependsonknowi ngornot
knowi ng( beliefs).Ifassumi ngi sbasedonknowl edge,thenr ecognitionwi llbe
correctandf ulf
ilmentwi llbecor rect.Ifassumi ngisnotbasedonknowl edge,then
thi
ngsmaygowr ong.Themodeofi nteracti
onofbodyi sonl yr ecognizingand
fulf
il
li
ng.Sel fi saconsci ousent it
yandt hebodyi samat erialent i
ty,orphy sic-
chemi cali
nnat ure.Thuswecansay :

Toconcludewecansayt hatthehumanbeingcanbeunder stoodintermsofaco-

exist
enceoftwoent i
rel
ydist
inctent
iti
es,
namelysent
ient‘
I
’andmat eri
albody.Their
needsandactiv
itiesarequit
edi f
fer
entandhavetobeunder stoodaccordi
ngl
y.But
thesetwoconst
ituentsofhumanbei ngar
etoactincl
osesynergywitheachother.

Q.Expl
ainwi
thexampl
eswher
eact
ivi
ti
esi
nvol
vesbot
hbodyand'
I
'

or

Di
ff
erent
iat
ebet
weentheact
ivi
ti
esofknowi
ng,
assumi
ng,
recogni
zingandf
ulf
il
li
ng
wi
ththehel
pofanexampl
e.

or

Expl
aintheact
ivi
ti
esofknowi
ng,assumi
ng,r
ecogni
zingandf
ulf
il
lmentwi
thone
examples.

or

Di
ff
erent
iat
ebet
weent
heact
ivi
ti
esoft
hesel
fandt
hebodyonanyt
wogr
ounds.
 or

Cant
heact
ivi
ti
esofthesel
fbedi
sti
nctl
yunder
stoodf
rom t
heact
ivi
ti
esoft
hebody
?
Nameanyt
hreeact
ivi
ti
esandel
aborat
e.

Ans:I
fwel
ookatthev
ari
etyofacti
vi
ti
esthatwear
eengagedi
ncommonl
y–wesee
t
hatwecanputt
hem i
nthr
eecategori
es:

1. Act
ivi
ti
est
hatar
egoi
ngoni
nthesel
f

2. Act
ivi
ti
est
hatar
egoi
ngoni
nthebody

3. Act
ivi
ti
esi
nvol
vi
ngbot
hthesel
fandt
hebody

Knowing,
assumi
ng,
recogni
zi
ngandf
ulf
il
li
ngar
etheact
ivi
ti
esi
nvol
vi
ngbot
hthesel
f
andthebody.

1.Activ
iti
esofr ecognizingandf ulfi
ll
ingi nthebody :Apar tfrom t heacti
vit
iesof
Breat
hing,Hear tbeat,Digest
ion etc.,t he acti
vit
ies oft he body can al so be
understoodasrecogniti
onandf ul
fil
ment .Infact,t
hemut ualinteracti
onbetweenany
two mat er
ialentit
iescan be under stood as recognit
ion and f ulfil
mentoft heir
rel
ati
onship.Forex amplewhenwear et hir
styanddr i
nkwat er,thebodyabsor bsthe
watertotheex t
entneededandusesf ort henouri
shmentoft hev ariousorgans.Here,
bodyrecognizesitsrel
ati
onwithwat erandf ulf
il
sit.

Recogni
zi
ng Ful
fi
ll
i
ng

2.Activit
iesofknowing,assuming,recogni
zingandf ulf
il
li
ngintheself(‘
I’
):Whenit
comest oself(
ji
vanor‘I
’)
,whichisaconsciousentit
y; i
naddit
ionto‘
recognizi
ngand
fulf
il
li
ng’,thereis al
so the act
ivi
tyofassumi ng and thatofknowi ng.Inf act
,
recognizingandful
fil
l
ingincaseofhumanbei ngswilldependuponknowi ngand/or
assumi ng.

a.Weassume– Weal lmakeassumpt ionsandourr esponse(

recogni
ti
onand
ful
fi
lment)i
sdependentont heassumpti
on.Forex.
:IfIseeasnakeandassumedit
tobear ope,Ishal
lresponddif
fer
entl
ytoit,t
hani
fIt akeittobeasnakeit
self
.We
cal
lthi
sactivi
ty‘
assumingormannana’.

b.Wer ecognize–Weal lrecogni

zethi
ngst oday,wer
ecognizeavar
ietyofthings.
Li
ke,wer ecognizewater,
ourparent
s,fr
iends,et
c.Wecal
lthi
sacti
vi
ty‘
recogni
zingor
pahachaanana’.Therecogni
zingin‘
I’
dependsonassuming.

c.Wef ulf
il–Ther esponsethatfol
l
owsr ecogni
ti
oni
scalledtheacti
vi
tyof‘
ful
fi
ll
i
ng
ornirvahakar na’.Thef ul
fi
lmentdependsont herecognit
ion.Forex.
:Oncewe
recogni
zewat er,wetakeit.

Takent
oget
herwecanwr
it
eitas(
inI
):

Assumi
ng  Recogni
zi
ng  Ful
fi
ll
i
ng
Thereisanotheract i
vit
ythatex ist
sinus( in‘I’
).Thisactiv
ityiscall
ed‘knowing’.
Knowingmeanswehav ether i
ghtunderstanding–t heunderstandi
ngofharmonyat
al
llevelsofourl i
ving.Whenwehav et herightunderstandi
ng,whenwehav et he
knowledgeofr eali
ty,itisdef i
nit
e,andt henassumi ngbecomesaccor di
ngtot he
knowing,andhencer ecognizi
ngandf ulfi
ll
i
ngbecomesdef ini
te,oraccordi
ngt o
knowing.Unti
lthen,itissubjecttobeli
efsandassumpt i
ons,andt hi
skeepschanging.
Whenwel istt
hesedown:

I Body
Act
ivi
ti
es Act
ivi
ti
esar
e….
. Desi
ri
ng,
thi
nki
nget
c. Breat
hing, heart-beat
,
et
c.
Knowi
ng,
assumi
ng, Recognizi
ng,
ful
fi
ll
i
ng

r
ecogni
zi
ng,
ful
fi
ll
i
ng

Q.Whati
spr
e-condi
ti
oni
ng?Whati
sthei
rsour
ce?

or

Whatisthemeaningofdesi
re?Howdowev er i
fywhetherourdesi
resar
ecomi
ng
f
rom sensat
ionsorpr
econdi
ti
oni
ngornat
uralaccept
ance?

or

Howhumanmi
ndget
sinf
luencedorcondi
ti
oned?

Ans:Pr econditi
oningmeanswehav eassumedsomet hingaboutourdesi resont he
basisofpr evai
li
ngnot ionaboutit.Theycomesfrom whatwer ead,seehear ,what
ourpar entstell
us, ourfri
endstal
kaboutwhatthemagaz i
nestalkof ,
whatweseeon
theTVet c.Wehav enotself-
veri
fi
edthedesi
resinourownr i
ght .Asar esult
,wear e
notcl earaboutwhatwewi llgetoutofful
fi
lmentoft hatdesire.Thepr oblem with
thatis,unlesswev eri
fyourdesir
es,wemaynotev enknowwhet hertheyar eour.We
mayendupspendi nganent ir
elif
eti
meaccumulatingdesiresthatar enotour s,and
i
nr unningaboutt ryingtoful
fil
them.

Q.How dowegoi
ntoconf
li
ctswhenouract
ivi
ti
esar
enotgui
dedbyournat
ural
accept
ance?

or

Expl
ainhowpr
econdi
ti
oni
ngcanl
eadt
ounhappi
ness.
Di
scussthepr
obl
emst hatarecreat
edbyhav
ingdesi
re,t
hought
sandexpect
ati
on
onthebasi
sofpr
econdi
tioni
ng.

or

How do sensat
ionsandpr
e-condi
ti
oni
ngsi
nfl
uenceouri
magi
nat
ion?Gi
vet
wo
exampl
esofeach.

Ans:Whenouract i
vit
iesar enotgui dedbyournat uralacceptance,thent heyar e
guidedbypr econdit
ioningandsensations.Preconditi
oningmeanswehav eassumed
somet hi
ngaboutourdesi resont hebasisofprev ai
l
ingnotionabouti t
.Wehav enot
veri
fiedt hedesiresinourownr i
ght.Asar esult
, wearenotcl earaboutwhatwewi l
l
getoutoff ulf
il
mentoft hatdesi
re.Whati stheissuewi t
hthat?Unl esswev erifyour
desires,wemaynotev enknow whet hertheyareour !Wemayendupspendi ngan
entir
el if
eti
meaccumul ati
ngdesiresthatarenotour ,andinr unningaboutt ry
ingt o
ful
filthem!

Sensat
ioni
saper cept
ionassociat
edwithsti
mulat
ionofasenseor
ganorwi
tha
speci
fi
cbodycondi
ti
on:thesensati
onofheat
;avi
sualsensat
ion.

Wegoi
ntoconf
li
ctswhenouract
ivi
ti
esar
enotgui
dedbyournat
ural
accept
ance:

A.Conf
li
ctsandcont
radi
cti
onsi
n‘I
’asar
esul
tofpr
e-condi
ti
oneddesi
re

Wehav enotv eri

fi
edt hedesi
res,t
houghtsandex pectat
ionsinusonthebasisofour
ownnat ur
alaccept ance.Asar esul
t,t
hesedesi res,t
houghtsandselecti
onsarein
confl
i
cts.Sincethedesi r
esareinconfli
ct,thethoughtstheygiv
eri
set o,areal
soin
confl
i
ctandi nturn,thesel
ect
ionfrom t
het houghtsarealsoi
nconfl
ict
s.Thisconfl
i
ct
aff
ectsusindi f
ferentmanners:

1.Wav eri
ngaspi r
ations:Ourgoal
skeepshif
tingastheinput
sf r
om theoutsi
deal
so
keepchangi ng.Ourdesiresthuskeepshi
fti
ng,becausethei
rsourceisoutsi
deand
thesepreconditi
oneddesi r
esmaycomef rom whatwer ead,see,hear
,fr
om media,
fri
ends,societ
y,etc.hence,weareal
wayswav eri
nginwhatwewant ;wearenotabl
e
tobecer t
ainaboutit.
2.Lackofconf
idence:Si
nceourdesi
resar
eshaky,wearenotsureaboutt
hem.Asa
resul
t,wel
ackselfconfi
dence,i
nthetr
uesense.Ourconfi
denceseemsrelat
ivei
.e.
wekeepcompar i
ngoursel
veswithot
hersi
nordert
ofeelconfi
dent
.

3.Unhappiness/conf
li
cts:Si
nce ourdesi
res,thoughts and expect
ati
ons ar
ei n
conf
li
ct,i
tbecomest hecauseforourunhappiness,l
eadingtost r
essandtensi
on.
Suchdesi
reswill
alsobeinconfl
ictwi
thournat
uralaccept
ance

4.Lackofquali
tati
veimprovementinus:Wef ocuslar
gel
yonf ul
fi
ll
i
ngtheneedsof
thebody.Asar esul
t,weli
vewithasenseoflackoff ul
fi
lment
.Wear edoingmany
thi
ngs,accumulati
ngal ot
,progr
essingonpaper ,butwedon’tfeelt
hatwehav e
i
mpr ov
ed,thatwehav ebecomebetter.I
tseemst hatonl
ythethi
ngsaroundusare
changi
ng!

a)Stateofresignati
on:Becausewedonotunder st
andour selv
esproperl
yandhav e
contr
adict
ionswi thi
n,weslowlyst
artgetti
ngdisil
l
usioned( pl
easantbutmistaken
beli
efs)
.Wef eelthatther
earenosolut
ionstot
hesei ssues,andendupi nastateof
resi
gnati
on.

B.Shortliv
ednat ureofpl easurefrom sensat
ions:Thepleasureobtai
nedf r
om
sensat
ionsisshor
t-l
i
v ed.Wehav esomuchdependentonsensat i
onsthati
nsteadof
giv
ingussomesensor ypl
easure,i
tbecomesthesourceforourhappi
ness.Thiscan
beunderst
oodasf ol
lows:

Theex ternalobjecti
st emporaryi
nnat ur
ethecontactoftheext
ernalobjectwiththe
bodyist empor aryinnature.Thesensati
onfrom t
hebodyt o‘I
’istempor ar
y.Andat
l
astthet asteoft hesensationfr
om thebodyin‘I
’isalsotempor
ary.Therefore,i
fthe
sourcef orourhappi nessi stemporarybydefi
nit
ion,thenourneedf orcont i
nuous
happinesswi llneverbef ul
fil
l
ed.Hence,anysensati
onwehav ef r
om thebodycan’ t
bethesour cef orourlast
inghappiness.

Tosum up, i
fourdesi res,thoughtsandex pectati
onsarebasedonpr e-conditionings,
wearegener al
lyinast at
eofgr eatconfusion.Thisleadst
oconfusion, unhappi ness,
confl
ictandst ress.Wehav elackofcl ari
tyaboutt heself
,relat
ionshi ps,soci ety
,
natur
eandex istence.Wehav el ackofconf idence.Wehav eaf eelingofbei ng
unful
fil
l
ed,unsettled.Weoper atelargel
yont hebasisoftheenvi
ronment ,dri
venf rom
 2. Acti
vit
ies:Theactivi
ti
esare:imagi
ng,analyzi
ng,andselect
ing/tast
ing.The
acti
vi
tyofanal y
zingmeansbr eaki
ngdownt heimageintov ar
iouspartsort o
openitup.Selecti
ng/t
asti
ngiswiththeexpectat
ionoffulf
il
li
ngourdesireswith
theexpectat
ionofhappiness.Theacti
vi
tyofselecti
ng/t
asti
ngist hebasiclevel
viawhi
chtheselfinter
actswit
hthebody.

Asi
mpl eex ampletounder standt heseact i
vi
tiesisaf oll
ow:
 Wemayhav edesi retohav er espectbybei ngtheownerofabi ghouse.Thi
si s
i
nt hef orm ofimagi ng–wehav eani magei nusoff ulf
il
lmentoft
hisneedf or
respectv i
aahouse.
 Basedont hisdesi r
e,west artworkingoutt hedet ai
l
soft hehouse.Exno.of
rooms,st orey’
s,onwhi chf l
oori nwillstay.Thei mageofwant ingr
espectfrom
thehousei sspliti nt
omanypar ts– t hisiscal l
edanal yzi
ng.Theact i
vi
tyof
analyzi
ngmeansbr eaki
ngdownt heimagei ntovariouspar t
s.
 Nowt hatwehav ewor kedoutt hedetailsofthehouse,wegoaboutchoosi ng
thesize,colouretc.ofther oom.Thi siscal l
edselecting/tasti
ng.

Q.Whatdoy
oumeanbyr
ightut
il
izat
ionoft
hebody
?

Ans:Nor mal l
ywe t end t o believ
et hatt he bodyi s an instr
umentf orsensor y
enjoyment ,whichisnotcor rect.Wealsohappent oourbodyt oexploi
totherhuman
beingsorr estofthenat ure,whichisalsonotrightutil
izat
ion.Bodyisthei nstr
ument
ofthesel fandt hebodyneedst obegi v
ennut ri
ti
on,protectionandut i
l
izedt owor k
asanef fi
cientandeffectivetoolforther i
ghtpurpose.Thi sutil
i
zationist er
medas
ri
ghtut il
i
zat i
on.Inotherwor ds,employingourbodyasani nst
rumentf orsensor y
enjoyment ,andt oexploitotherhumanbei ngsorr estoft henatureisnott her i
ght
uti
li
zation.Ont hecontraryut i
li
zingourbodyf orri
ghtbehav i
ourandwor ki sactual
ly
therightutil
izat
ionofthebody .

Q.Whatar
ethepr
ogr
amsf
orensur
ingt
heheal
thoft
hebody
?Expl
ain.

or

Suggestpr
ogramstoensurepr
operf
unct
ioni
ngofy
ourbody
.Canwesust
aint
hem
wit
houtri
ghtunder
standi
ng?
Ans:Ourpr esentl
if
est
yleandcondi
ti
oni
ngsar enotver
yconduct
ivetokeepthebody
fi
tandt herefor
eitisi
mportantt
ounderstandsanyamaandswast hy
acorrect
lyand
maintainproperharmonywi t
hthebody .Asapr oposal
,weneedt owor kforthe
fol
lowingfewt hi
ngs

1. Tounder
standandl
i
vewi
thsany
ama.

2. Tounder standt hesel for gani z ati

onoft hebodyandensur eheal thoft hebody .
1. Under standi ngandLi vingwi thSany ama:Sany amai mpl iest hatt heselftakes
ther esponsi bi
lit
yf orpr opernur t
ur ing,andr ightut il
izationoft hebody .Fort hisit
isessent i
alt ounder standt hef unct i
oningoft hebodyi nst rument .Iti salso
essent i
alt o under stand t hatt hisi nstrumenthas a l imi t
ed l ife span and
under goesapat t
er nofgr owt handdecay .Thei nteract i
onoft hesel fwi ththe
bodyhast obei nconsonancewi tht heabov eobj ectiveswhi char eachi eved
throughsany ama.
2. Under standi ngt hesel for gani zat i
onoft hebodyandensur eheal thoft he
body :
a. Nur tur i
ng oft he Body :Pr operFood,Ai r,Wat er,Et c.:Int he pr ocessof
select i
ngf oodf ort hebody ,Ineedt omakeoutt heel ement swhi chmakea
compl etef oodsot hatitgi vesr equi rednut rientsandener gyt ot hebody .Ont he
basisofunder standi ngoft hehar monyoft hesel fwi t
ht hebody ,itcanbesai d
thatt hef oodneedst obeeat enonl ywhenwef eelhungr y.Thechoi ceoft hef ood
hast obesucht hati tiseasi l
ydi gest i
bleandt hef oodneedst obet akenwi th
properpost ureoft hebodyandi nr i
ghtquant ity.
b. Pr otectionoft heBody :Thesecondi ssuei st hepr otectionoft hebody .The
clotheswechoosef orpr ot ection need t o besuch t hatt heyensur epr oper
interactionoft hebodywi tht heenv i
ronment .Ther ightamountofex posureoft he
bodyt ot heai r
, wat er,andsuni srequi r
edt oensur ei tspr operf unct i
oning.
c. Ri ghtUt i
li
zat ionoft heBody( Sadupay oga) :Ri ghtut il
izationoft hebodyas
ani nst r
umentnecessi t
at esunder standi ngthepur posef orwhi cht hisinstrument
ist obeused.Nor mal ly,wet endt obel i
evet hatt hebodyi sani nstrumentf or
sensor yenj oyment ,whi chi snotcor r
ect.Weal sohappent ouseourbodyt o
exploi totherhumanbei ngsorr estoft henat urewhi chi snotr ightut i
li
zation.Itis
impor tantt or ealiz et hatt hehumanbodyi sani nstr umentt of acil
it
ater i
ght
under standi ngandi tsact ualizat i
oni nlif
e.

Q.Whati
ssany
am?Howi
sitnecessar
yinensur
ingsv
ast
hya?

or

Defi
neSanyam andSwast
hya.Howar
etheyhel
pfuli
nkeepi
nghar
monybet
ween
sel
fandbody.

Ans:Sany ama means t he feel

ing ofr esponsibili
tyint he sel
f(I)fornurturing,
protecti
onandr i
ghtuti
lizat
ionofthebody .Sel
f-controlorsanyamaisthecontrolof
themi ndandi t
sdesires,urges,emotionsanddel usi
ons.Itiscont
rol
li
ngtheoutgoing
tendenciesoft hemi ndandt hesensesandbr ingingt hem backtoourselfwithin.
Swast hyaisthecondi t
ionoft hebodywher eever ypartofthebodyisperf
ormingi ts
expectedf unct
ion.Thewor dswast hyal i
teral
l
ymeansbei nganchoredtothesel f,
bei
ngi ncloseharmonywiththeself.Inotherwor
ds,swasthya,i
nSanskri
tmeans
sel
f– dependence(swa=y ourown) .Al
so,embeddedini t
smeani ngareheal
th,
soundstate,comf
ortandsat
isfact
ion.Sowecansaythatsanyam ensur
esswast
hya.

Wi t
hr i
ghtunderstanding,Igetsel f-
organi zedandt akecar eoft hebodypr operly
.
Wi t
hlackofr i
ghtunder st
andi
ng, Iam abl etodoi tandt hebodybecomesunheal t
hy.
Wi t
hr i
ghtunderstandingandr ightf eeli
ngs,t hebodyget sfavorablyaf fect
ed.For
exampl e;whenIam happy ,t
het emper atureandpr essurei nthebodyar enormal ,
whenIam angr yort ense,t
heygetupset .I
tmeansi fIam indisharmony ,sayinanger
orst r
essordespai r,itimmediatelyst art
saf fectingt hebodyadv ersel
y .Therear e
manydi seasesofthebodyt hatar ecausedduet odi sharmonyi n‘I
’.Thesear ecalled
psychosomat i
cdisease,suchasast hma,al lergies,mi grai
ne,diabetes,hypertensi
on
etc.sowecansayt hatsanyam hasast rongef fectonswast hya.

Q.Whati
sther
esponsi
bil
it
yoft
hesel
ftowar
dst
hebody
?Howi
sitf
ulf
il
led?

or

Suggestanyt
wopr
ogr
amst
haty
oucanunder
taket
oimpr
ovet
heheal
thofy
our
body.

or

Howdoest
hef
eel
ingofsany
am ensur
eheal
thoft
hebody
?Li
stt
wopr
ogr
amsof
sany
am.

or

Expl
aint
herel
ati
onbetweent
hesel
fandt
hebody
.Whati
sther
esponsi
bil
it
yoft
he
sel
ftowar
dsthebody?

or

Whatdoy
oumeanbySany
am?Howdoesi
tensur
ehar
monywi
tht
hebody
?Expl
ain.

Ans:Theselfhastheresponsi
bil
i
tyfornurt
uri
ng,prot
ect
ionandr
ightuti
l
izat
ionof
t
hebody .Fort
hissel
fhastofol
lowsomepr ograms.Weneedtoworktounder
stand
t
heselforgani
zati
onofthebodyandensurehealt
hofthebody
.

Nur
tur
ingoft
heBody
:

ProperFood,Ai
r,Wat er,Etc.:Intheprocessofselectingfoodforthebody ,Ineedto
makeoutt heelement swhi chmakeacompl et
ef oodso thati tgi v
esr equi
red
nutri
entsandenergyt othebody .Ont hebasisofunder st
andi
ngoft hehar monyof
theselfwit
hthebody ,itcanbesai dt hatthef
oodneedst obeeat enonlywhenwe
feelhungr
y.Thechoiceoft hef oodhast obesucht hatiti
seasil
ydi gesti
bleandthe
foodneedstobet akenwi t
hpr operpostureoft
hebodyandi nr
ightquantity
.

Pr
otect
ionoft
heBody
:
Thesecondi ssuei sthepr otectionoft hebody .Thecl otheswechoosef orpr ot ect i
on
needt obesucht hattheyensur epr operi nteractionoft hebodywi tht heenv i
ronment .
Ther ightamountofex posur eoft hebodyt ot heai r,wat er ,andsuni sr equi redt o
ensurei tspr operf unct ioning.Toensur et heheat hoft heBody ,weneedt ot akecar e
oft he f oll
owi ng-i )Ahar -Vihar,ii)Shr am-Vy ay am,i i
i
)Asana- Pranay am and i v)
Aushadhi -
Chi kitsa.Wehav eal readydi scussedaboutAhar( Food) ,letusnowdi scuss
aboutt heot her s:
1) Pr operupkeep( Vihar )oft heBody :Whenwewor k,theBodyget stired.When
wet aker est ,theBodybecomesf itt owor k.Butagai n,t herei sal imi tt ot he
amountofwor kandr estweneed.Weal soneedt oensur epr opert ime,post ure
andway st owor kandt or est.Weneedt opr ov idehy gieni ccondi ti
onsf orpr oper
funct i
oni ngoft heBody .Thesei ssuesar eincl udedi nt heupkeepoft heBody .
2) Labour : Labouri s anot herr equi rement .I tmeans empl oying t he body
phy sicallyforpr oduct i
onandmai ntenanceofphy sicalfaci l
it
ies.Thel abourwedo
helpseachpar toft heBodyt of unct ionpr oper ly.
3) Phy si calExer cises: Wear eawar eofphy sicalex ercises.Whi ledoi ngl abour ,
somepar t
soft heBodymaygetst ressed much whi leot hersmaynotget
empl oy edt ot hatex tent.Wi thex erci ses,wecanempl oyal lthepar t
soft heBody
i
nt hedesi r
edway .
4) Asan- Pranay am: Thi sisanot herwayt okeept heBodyf unct i
onpr oper ly.In
Asanas, wegi vethebodypr operpost uresbysi t t
ingorl y i
ng, andi nPr anay am, we
ensur er eguat i
onoft hebr eathing
5) Tr eat mentoft hebody :Whent heBodyget shur t,ori si ndi sorderbyei ther
misuseorbecauseoft headv er siti
esoft heenv i
ronmentet c.,therei sanat ural
tendencyoft heBodyt ohealandcomebackt oitsdesi redst ateofheal th.We
onlyneedt of acili
tat et hispr ocess,andnotsuppr essi t.Thus,whenunpl easant
sensat ionscomef rom t heBodyi ndi catingdi sor der,t heyar et o bepr oper ly
i
nter pretedandat tendedt o.

Withallthecar ewet ake,thebodymayr equiretreatmentatt i

mes.Ther earesev eral
approachest oensur ethis.Itmaybet hatj ustbygoi ngwithoutfoodf orsomet ime,
theBodyget scured.Rightchoicef orfoodmayal sohelp.Thetreatmentoft heBody
canbedonebypr operexposur esoft heBodyt oair,waterorsuntoo.Useofher bsor
medicinesmayal soser vet hepur pose.Her eonet hi
ngt ounderstandi sthat,the
syst
em oft hebodywor ksi naself-or
ganiz edwayandIonl yneedt ofacil
it
atethesel f
-or
ganizationoft hebodybyar rangingf ormat erialthi
ngs.Onet hingt otakecar e
aboutist hatwhilecuringt heBodyofonepr obl
em,weneedt ochooseway swhi ch
donotgi ver i
setootherpr oblems.

Rightut i
li
zati
on oft he body ( Sadupy og) :Rightutil
izat
ion oft he Body as an
i
nst r
umentnecessi t
atesunder standingt hepur poseforwhi cht hisinstr
umenti st o
beused.Nor mal
lywet endt obel i
ev et hatt heBodyi sani nstrumentf orsensor y
enjoyment ,whichisnotcor r
ect.Weal sohappent ouseourBodyt oex pl
oitother
humanbei ngsorrestoft henaturewhi chi salsonotr i
ghtut i
li
zation.Iti
si mportant
torealizethatthehumanbodyi sani nst rumentt ofacil
it
ater i
ghtunder standingand
i
tsact ualizat
ioninli
fe.Thisisani mpor tanti ssue.Ineedt oensur ethatIusemy
Bodyf orri
ghtbehaviourandwor k.WhenIdoso,i thasfav ourableef f
ectsont he
Body .Ont heotherhand,ifIusei tforact inginopposi t
ionwi thot herhumanbei ngs
ornat ure,l
ikequarr
ell
ing,fi
ghti
ng,hi t
ting,i thasadv er
seef fectsont heBody .Ialso
needtoarr
angeforequipment
s/inst
rumentsforr
ightut
il
izat
ionoft
hebody
.They
i
ncreaset
heeff
ici
encyandcapaci
tyofthebody
.

Q.I
nwhatwaycanwesayt
hatt
hehumanbodyi
sasel
for
gani
zeduni
t?

Ans:Thehumanbodyi sasel for gani z

edandhi ghlysophisticatedmechani sm.The
bodyismadeupofsev eralorgansandgl andsandt hediffer entpar t
soft hebody
keepwor kinginacl oseco- ordination.Alltheact i
vi
tieskeept hebodyf i
tf ortheuse
of‘I
’(selforji
vana)sot hat‘I
’andt hebodymaywor kinsy ner gyasahumanbei ng.
Thesilentaspectsoft hisharmonyb/ w‘I’andt hebodyar e:-
1. Thebodyact saccor di
ngt otheneedsofI .
2. Ther ei
shar monyamongt hepar tsofthebody .
3. Whatourbodyf ol
lowonl ybyt heper missionofI .
4. Ther eisast rongcoupl ingb/ w Iandt hebody .IfIam i ndisharmonye. g.in
angerorstressordespai r
.Itimmedi atel
yst artsaffecti
ngt hebodyadv er sel
y.
5. Ther earemanydi seasesoft hebodyt hatar ecausedoraccent uatedduet o
di
shar monyi nI .Thesear ecal l
edpsy chosomat i
cdi seasessuchasast hma,
migraine,hy per-t
ension etc.On t he ot herhand,when t herei s a st rong
di
sturbancei nthebodymani festi
ngi nthef or
m ofsev erepai n,itdi
stractsIfrom
i
tsnor malfunctions.
6. Ihav et hef eeli
ngofsany amaf ort hebodyandt hebodyhasswast hy a.
Sanyamai sbasi ctoswast hy a.

UNI
T3

Q.Def
inel
ove.

or

Howcany
ousayt
hatl
ovei
sthecompl
etev
alue?

Ans:Loveiscal l
edthecompl etev al
uesincet hisi
st hefeel
i
ngofr elatednesstoall
humanbei ngs.Itist heemot i
onofst r
ongaf f
ecti
onandper sonalat tachment.In
otherwords,loveisaf eel
ingofwar m personalatt
achmentordeepaf fecti
on,asfor
apar ent
,chil
d,orf r
iend.Itstartswithidenti
fyingthatonei srel
atedt otheother
humanbei ng( t
hefeelingofaffecti
on)andi tslowlyexpandstothef eelingofbeing
rel
atedtoallhumanbei ngs.

Thewor dl ovecan r eferto av arietyofdi ff

erentf eel i
ngs,stat
es,and at ti
tudes,
rangingf r
om gener i
cpl easure("Ilov edthatmeal")toi ntenseint
erpersonal att
racti
on
("Ilovemywi f
e")."Lov e"canal sor eferspeci
ficall
yt ot hepassi onatedesireand
i
nt i
macyofr omant i
cl ove,tothesex uallov
eofEr os( cf.Greekwor dsf orl
ov e)
,tothe
emot ionalclosenessoff amil
i
allov e, ortothepl
at oni
cl ovethatdefinesf r
iendship,t
o
theprofound onenessordev otionofr el
igi
ouslove.Thisdiver
sit
yofusesand
meanings,combi ned wit
ht he complexi
tyoft he f
eel
ings i
nvol
ved,makes lov
e
unusual
lydif
fi
culttoconsi
stent
lydefi
ne,evencomparedtootheremoti
onal
stat
es.

Thisfeelingorv al
uei salsocal l
edthecompl et
ev al
uesi ncethisi
st hefeel
ingof
rel
atednesst oallhumanbei ngs.Itstart
swi thidenti
fyi
ngt hatoneisrel
atedtothe
otherhumanbei ng(thefeeli
ngofaf f
ection)andi tsl
owlyex pandstothefeeli
ngof
beingrelatedtoallhumanbei ngs.Thefeeli
ngofl ovel
eadst oanundivi
dedsociety
,it
start
sfrom af amil
yandsl owlyexpandstot hewor l
dfamilyinthefor
m oflove.

Q.Whatismeani
ngofjust
icei
nhumanr
elat
ionshi
ps?How doesi
tfol
low f
rom
fami
lyt
oworl
dfamil
y?

or

Whati
s‘j
ust
ice’
?Whatar
eit
sfourel
ement
s?I
sitacont
inuousorat
empor
aryneed?

or

Whati
sjust
ice?Howdoesi
tleadt
omut
ualhappi
ness?

Ans:Just i
cei sther ecogniti
onofv al
ues(thedef i
nit
ef eeli
ngs)i nr elat
ionshi
p,their
ful
fi
lment ,t
her i
ghtev aluati
onoft hefulf
il
mentr esulti
ngi nmut ual happiness.Justice
concernsi t
selfwitht heproperor deri
ngofthingsandpeopl ewi thinasoci ety
.Ther e
aref our el ements:Recogni t
ion of v al
ues,f ulf
il
ment ,ev al
uat i
on and mut ual
happiness ensur ed.When al lthe fourar e ensur ed,justice is ensur ed.Mut ual
ful
fi
lmenti st hehal lmar kofj usti
ce.Andj usticei sessent ialinal lrelati
onships.
Justi
cest artsfr
om f ami l
yandsl owlyexpandst ot hewor ldfami l
y .Thechi l
dgetsthe
understandingofj ust i
ceint hefami l
y.Withthisunder standi ng,hegoesouti nthe
soci
etyandi nt
eractswi thpeople.

Iftheunder standingofjusti
cei sensur edinthef ami l
y,t herewi l
lbej usticei
nal lthe
i
nt eractionswehav eint hewor ldatl arge.I
fwedonotunder standt hevaluesi n
relationships,wear egov er
nedbyourpet typrejudicesandcondi ti
onings.Wemay
treatpeopl eashi ghorl ow basedont heirbody( par t
icularcast e,orsexorr aceor
tri
be) ,ont hebasi sofweal t
honepossessesort hebel iefsy st
emst hatonef oll
ows.
Allt hisi ssour ceofi nj
usticeandl eadst ofragment edsoci etywhi l
eournat ural
accept ancei sforanundi vi
dedsoci etyanduni versalhumanor der.Hav ingexplored
thehar monyi nthehumanbei ngs,wear eablet oex ploret hehar monyi nthefami ly.
Thi s enabl es us t o under stand t he harmony at t he lev elof soci et
y and
nat ure/existence.Andthisistheway ,theharmonyi nourl i
vi
nggr ows.Wesl owlyget
thecompet encet ol
iveinharmonywi thallhumanbei ngs.
Q.Howdowedi f
ferent
iat
einr
elat
ionshi
psonthebasisofbody,physi
calf
aci
li
ti
es,
orbel
ief
s?Whatprobl
emsdowef acebecauseofsuchdi
ff
erent
iati
on?

or

Howhav
ewedi
ff
erent
iat
edpeopl
eont
hebasi
sofbodyandbel
ief
s?

or

Whatisthemeani
ngofrespect
?Howdowedi
srespectot
her
sduet
olackofr
ight
under
standi
ngoft
hisf
eel
ing?

or

How dowecomet odif

ferent
iat
ebetweenhumanbei
ngsont
hebasi
sofbody
?
Expl
ain.Whatar
eit
sconsequences?

ANS.Respectmeans accept ing indivi

duali
tyand doi ng ri
ghtev aluation (to be
evaluat
edasIam) .Ourbasi sf orr especttodayi slargel
yqui tecont rar
yt oour
di
scussionabov e.Insteadofr espectbeingabasi sofsi milar
ityoroneofr i
ght
evaluat
ion,
wehav emadei ti
ntosomet hi
ngont hebasisofwhichwedi fferent
iatei.e.
byrespecti
ngy oumeany ouaredoi ngsomet hingspecial
,becausey ouar especialor
havesomet hingspecialorarei nsomespeci alposit
ion.Thus,allofusar erunning
aroundseekingrespectfrom oneanot herbytryingtobecomesomet hingspeci al
.

Today,wearedif
ferent
iat
ingint henameofr espect
.Weei t
herdiff
erentiat
epeople
onthebasisoftheirbody,ont hebasisoftheirweal
thandpossessi onsoront he
basi
softhei
rbeli
efs.Ther
ei snonot i
onofrespecti
ntermsofr i
ghtevaluati
on.Thus,
ther
eisnoreal
feeli
ngofrelati
onship,onl
yoneofdiff
erent
iat
ion.
Ont
hebasi sofbody
 Sex/ gender :Wei gnor ethef actthatbei ngmal eorf emal eisanat tr
ibut eoft he
body ,andnotanat tributeatt helev elof‘I’
.Anddi fferentiateingivi
ngr especton
thebasi sofgendercal ledmal eandf emales.I nmanycount ri
es,peopl eev en
preferamal echi l
dt oaf emal echi ld,andi nsomeot hersoci eti
es,theot herway
round.
 Race: Iftheper son i soft hesamer aceasonesel f,then wet reatt hem
dif
ferent l
y.Forex ampl e,wedi ff
erentiateont hebasi sofski ncolour–whi te,
brown,bl acket c.oront hebasi sofwhet hert heper soni sofAr y anr ace,
Mongol ianr aceet c.oront hebasi sofcast e.Agai nher e,wedon’ tdot he
evaluationont hebasi sof‘I’,butont hebasi soft hebody
 Age:Wehav enot ionssuchas‘ onemustr espectel ders’.Thereisnosuch
notionasr especty oungst ers.Her e,weseet hatwear eagai nevaluatingatt he
leveloft hebody–agei srelatedt ot hebody ,andnott o‘I’
.
 Phy sicalst rengt h:I fsomeonei sst ronger ,weagai nt reathim/herdi fferently.
Thisisagai natt hel eveloft hebody .Infact,wet hinkt hatwear erespect i
ngt he
otherwhi l
ei tisf ear ;t hef eart hati fwedonott r
eatt hem l i
kethis,wewi l
lbe
harmed.

Onthebasi sofphy sicalfaci l

iti
es
 Weal th:Wedi fferentiatepeopl ebecausesomehav eweal ththanot her
s.What
wet erm asa“ richper son”get sidolized.Wedon’ tevenbothertof indoutwhet her
suchpeopl ear ef eel i
ngpr osperous,ori ftheyjusthaveweal t
h.Thi sway ,wear e
over-evaluat i
ngphy si
calf acil
it
iesf i
rst,whicharejustmeantt oful f
iltheneedsof
thebody , andt henont hisbasis,wear ewronglyidenti
fyi
ngourr elationshi
p.
 Post :Wet rytor espectont hebasi sofaper son’sposit
ion.Theposti swrongly
evaluatedast hemar kofaper son’sex cell
enceanddi ff
erenti
ationset sin.The
posti sconsi der edi mpor tanteitheront hebasi sthatitgivesmor ephy si
cal
faci
lit
iesoront hebasi st hatcertainposi ti
onsareassumedt obei mport
ant.In
oureducat ion,wear et raineddi r
ectlyori ndir
ectl
ytoear npost sf orust ofetch
respect.

Onthebasi sofbelief
s
‘ I
sms’ :‘I
sm’meansanybel iefintermsofa‘ t
hought -
system’thatwehav e,or
thatwehav eadopt ed.Therear ealsomanymoder n‘isms’suchascapi tal
ism,
sociali
sm, communi sm, et
c.Thepeopl efol
lowingt hesesetsofbelief
sarecal l
ed
capital
ists,soci
alist
s,communi sts,andsoon.Thepeopl et hathaveadopt ed
them orar ef oll
owing them hav e been exposed t ot hem since chi
ldhood.
Beli
ev i
ngt hei
rstobet herightbeli
ef.However,allbeli
efs,aswehav eseenar eat
thelev elofdesi r
es,thoughtsandex pect
ati
ons( sel
ecti
ons)i n‘I
’.Ther
ei sno
 defi
nit
enessatt hi
slev
el,andhence,thisbecomesacausef ordiff
erenti
ati
on.
 Sects:Peopleofonesectonl yconsiderthosewit
hasi mi
larbeliefsyst
em t
o
betheir‘own’andwor t
hyofr espect
.Followingaparti
cul
artradit
ion,orwhatwe
cal
lasr el
igi
on,becomest hebasisofrespectanddi
srespecti
nr el
ati
onship.

Q.‘
Discr
imi
nat
ionl
eadstoacri
monyi
nrel
ati
onshi
ps’
.Expl
ain.Whatpr
obl
emsar
e
cr
eatedwhenwedi
scri
minate?

or

Expl
aint
hepr
obl
emsf
acedduet
odi
ff
erent
iat
ioni
nrel
ati
onshi
p.

Ans:Dif
ferenti
ati
onbased onsex/gender:I
ssueofwomen’ sright
s,and women
prot
esti
ng and demanding f
orequalit
yi n educat
ion,injobs,and in peopl
es’
repr
esentati
on.Peopl
ear
einsecur
eandaf r
aidofoneanotherbasedonthei
rgender
.

Di
ffer
enti
ati
onbasedonrace:ther
earemanymov ementsandprot
ectagainstracial
di
scri
minat
ionanddemandsf orequalit
y,raci
alatt
acks,movementsagai nstcast
di
scri
minat
ionhaspeopl
eli
vinginfearofsuchraci
sm,raci
statt
acks,cast
icism and
di
scri
minat
ion.

Diff
erenti
ati
onbasedonage:Pr
otest
sandmov ement
sdemandingf
orequalr
ights
forchil
drenont
heonehandandforri
ght
sforel
derl
ypeopl
eontheot
her
,gener
ation
gap

Di
ffer
enti
ationbasedonweal t
h:Classstr
uggleandmovementstodoawaywi t
h
cl
ass-
dif
ferentiat
ion.Manypeoplesuff
eri
ngfrom alackofsel
f-
est
eem andsome
ev
encommi tt
ingsuici
de,

Di
ff
erenti
ati
onbasedonpost:Pr
otest
sagainsthi
ghhandedgov
ernmentof
fi
cial
s.At
t
helevel
ofthei
ndivi
dual
,l
eadstodepressi
on,et
c.

Dif
fer
enti
ati
onbasedon’i
sms:Fi
ght
s,t
urmoi
l
,ter
ror
ism andwar,peopl
econv
ert
ing
fr
om oneIsm t
oanot
heri
nordert
obeabl
etogetmorerespect
.

Dif
fer
enti
ati
onbasedonsect s:Countl
essrel
i
gionsandsectsandeachsecthasi
ts
ownmov ementtoensuret hatthereisnodi scr
imi
nat
ionagainstpeopl
eofthei
r
bel
ief
.Demandsforspeci
alprovi
sionsi
njobsandineducat
ion.

Q.Di
ff
erencebet
weenr
espectanddi
ff
erent
iat
ion.

or

Whatisthediff
erencebetween r
espectand di
srespect
?Whi
ch oft
het
wo i
s
nat
ural
l
yaccept
abletoyou?

Ans:Diff
erencebetweenrespectanddi
ffer
enti
ati
on
Respect Di
fferent
iat
ion
1.Respectisri
ghteval
uati
on. 1.Dif
fer
enti
ati
onislackofunder
standi
ngof
 respect
.
2.Respectforot hersisgenerated 2.Thisdif
fer
ent
iat
ioncant
aket
hef
orm of
:
bytherightev aluationand
underst
andingwhi chleadsto oGenderbi
as
ful
fi
lmentinr elationships.Thi
s
fur
thercreatesasenseofr espect oGener
ati
ongap
amongpeopl e
oCast
est
ruggl
e

oPowerpl
ayanddomi
nat
ion

oCommunal
viol
ence

oCl
ashofr
ace,
rel
i
gion,
etc.

ocl assstr
uggle,
3.Thisleadstotheescalat
ioninthe
problemsofsocietywhichfurt
herlower
sthe
respectshownt oother
sinsociet
y .

.
Q.Whatdo y ou underst
and by t
rust
? Di
ff
erent
iat
e bet
ween i
ntent
ion and
compet
encewi
thexamples.

or

How doyoudif
fer
ent
iat
ebetweenint
ent
ionandcompet
ence,wheny
ouhav
eto
j
udgetheot
her
?Whyisitimpor
tant
?

or

How doyoudif
fer
ent
iat
ebetweenintent
ionandcompet
encewheny
ouhav
eto
j
udgetheot
her
?Whyisiti
mport
ant?(MTU2010–11)

Ans:Trustorvi
shwasisthefoundat i
onalvalueinrelat
ionship.“Tobeassuredthat
each human being i
nher
ently wants oneselfand t he othert o be happy and
prosper
ous”isknownastrust
.Mut ualtr
ustisashar edbeli
eft hatwecandependon
eachothertoachiev
eacommonpur pose.Trustistheex pectati
onofpeoplethat
theycanrel
yonourword.Iti
sbuiltthr
oughi nt
egri
tyandconsi stencyi
nrel
ati
onships.
Therearetwoaspect
sintr
ust:

1. I
ntent
ion(
want
ingt
o–ournat
ural
accept
ance)

2. Compet
ence(
bei
ngabl
etodo)

Bothintent
ionandcompet encearetheaspectsoftrust
.I nt
ent
ioni swhatone
aspi
resf or(ournatur
alacceptance)andcompetenceist heabili
tyt oful
fi
lt he
aspi
rat
ion.Ini nt
ent
ion everyhuman bei
ng wantsto do whatisr i
ght,onlyt he
competence may be l acking whi
ch needs t
o be developed through proper
understandi
ngandpract
ice.Butwhatwearedoingtodayisthatwhenwear
ejudgi
ng
oursel
fwear ejudgi
ngont hebasisofourint
enti
on,wher eas,whenwear
ejudgi
ng
theotherwearejudgi
nghim onthebasi
sofhiscompet ence.

Wet r
ustourownintent
ionwhilewear enotr eadytotrusttheothersint
ent
ion.Itis
thesameforot
heraswel l
.Wef i
ndt hatwhi l
ewel ookatouri nt
ent
ion,wearesureof
i
t,wearenotsureoftheother’
sintenti
on.Wear eactuallyseei
ngt hei
rcompetence,
andmakingaconclusi
onont hei
rintention.Hence,mistrustisbornandwedenyt he
rel
ati
onshi
p.Weseldom l
ookatourcompet enceandot her’si
ntent
ion.

I
tisv er
yimportantt
odif
fer
enti
atebetweenintenti
onandcompetence.I
fwehav e
t
rustonint
enti
on,wehaveafeel
ingofbei
ngrelatedtot
heotherandwestar
thel
ping
t
heothertoimprovehi
scompetence,
ifhedoesnothaveenough.

Q.Enumer at
e some oft
he i
mpor
tantv
alues whi
ch l
i
e att
he base ofgood
rel
ati
onshi
ps.

or

Whataret
hefoundat
ionalval
uesofr
elat
ionshi
ps?Howcant
heybeusedt
oensur
e
st
rongandmutual
lyr
elati
onshi
ps?

or

Namet heval
ueswhicharecal
ledas“
foundat
ionv
alue”and“
compl
etev
alue”
.
Def
inebotht
hesev
alues.

or

Li
stdownt hefoundat
ionvalueandt
hecompl
etev
aluei
nhumanr
elat
ionshi
p.
Expl
aineachwi
thoneexample.

Ans:Ther ear ecer tainbasi candi mpor tantv al

uesinmai ntai
ningr elati
onshi p.These
values,weal lknow,ar et hebackboneofheal thandhappyf ami l
yr elati
ons.The
feeli
ngs,emot ions,sent i
ment sandr espectal lareofr ealimpor tance.Thesev alues
l
eadt oel iminat i
onoff r
ict i
onandest ablishmentoft otalharmonyi nrelati
onshi pon
l
ongt erm basi s.Val uest hatareimpor tanti nanyrelationshipar e
1. Tr ust:Tr ustorv ishwasi st hef oundati
onalv al
uei nr elationship.“ To be
assur edt hateachhumanbei nginher entl
ywant sonesel fandt heot hert obe
happyandpr osper ous. ”Ifwehav et rustintheot her ,wear eabl etoseet heot her
asar elati
v eandnotasanadv ersary.
2. Respect : Respectmeansi ndividualit
y.Thesenseofi ndiv i
dualityispr ime
object.Thi si st hef i
rstbasi cstept owar dsrespect( sammana) .Oncewer ealized
thatwear ei ndiv i
dual thenonl ywecanseeoursel fdi ff
erentf r
om ot hers.Inot her
wor ds,respectmeansr ightevaluation,tobeev aluat edasIam.
3. Af fection: Af fect
ioni sthef eelingofbei ngr elatedt ot heot her.Af f
ection
comeswhenIr ecogni z ethatwebot hwantt omakeeachot herhappyandbot hof
usar esimi lar.
4. Car e:Thef eelingofcar ei
st hef eelingtonur t
ur eandpr otectt hebodyofour
relati
ve.Ori not herwor dsast ateofmi ndinwhi chonei stroubl ed;wor ry,anxiety
,
orconcer ni scal l
edcar e.
 5. Gui dance: Thef eeli
ngofensur ingr ightunder standi ngandf eel i
ngsi nthe
other( myr elative)i scal l
edgui dance.Weunder standt heneedofsel f( ‘
I’
)for
ri
ghtunder standi ngandf eel i
ngs.Weal sounder standt hatt heot heri ssimi l
arto
me i n hi s/herf aculty ofnat ur alaccept ance,desi re ofwant ing cont inuous
happinessandt hepr ogram ofl ivinginhar monyatal lthef ourl evels.
6. Rev erence: Thef eeli
ngofaccept anceofexcel l
encei nt heot heri scalled
reverence.When weseet hatt heot herhasachi ev ed t hisex cel l
ence-whi ch
meanst ounder standandt ol i
v ei nhar monyatal lt hel ev elsofl ivingensur i
ng
conti
nui tyofhappi ness,wehav eaf eelingofr ev erencef orhi m/ her.
7. Gl ory:Eachoneofuswant st ol i
v ewi thcont i
nuoushappi nessandpr osper i
ty.
Eachoneofushast hesi mi l
arf acultyofnat ur alaccept ance,hast hesamegoal
andpr ogr am andwehav et hesamepot enti
alt or ealiz ethi s.Gl oryi st hef eel
ing
forsomeonewhohasmadeef for t
sf orexcel lence.
8. Gr atit
ude: Gr at i
tudei st hef eel i
ngofaccept ancef ort hosewhohav emade
effor
tsf ormyexcel l
ence.Gr atitudei san emot i
on t hatoccur saf terpeopl e
recei
v ehel p,dependi ngonhowt heyi nterprett hesi tuat i
on.
9. Lov e: Lovei st heemot ionofst rongaf f
ect i
onandper sonalat tachment .In
otherwor ds,lov ei saf eeli
ngofwar m per sonalat tachmentordeepaf fection,as
forapar ent ,chi ld,orf ri
end.Thi sfeel i
ngorv aluei sal socal l
edt hecompl ete
valuesi ncet hisi st hef eeli
ngofr elatednesst oal lhumanbei ngs.I tstartswith
i
dentifyingt hatonei srelatedt ot heot herhumanbei ng( thef eeli
ngofaf fecti
on)
anditsl owl yexpandst othef eelingofbei ngr elatedt oal lhumanbei ngs.

Theabovement i
onedvaluesarethecoreofal
l r
elations.Onehastof ol
l
owal lt
ogain
onthedaytodaypr obl
ems.Thesev aluesar
eintrinsicandav ai
l
ableineveryperson.
Weneed t ofind outinourselv
esand i mplement .Withoutimplementat
ion,one
cannott
hinkofastrongfamil
yrel
ation.

Q.“Whenweareassuredoft heint
ent
ionoftheot
herandf
indthatt
hecompetence
i
slacki
ng,webecomeahel pt ot
heother.Whenwedoubtt
heintent
ionoft
heother
,
wegetint
oopposit
ion.
”Explain.

or

In our behav
iour
,we gener
all
y observe our i
ntent
ion and other
s’lack of
competence.Doesitl
eadtomutualhappi
ness?Whati sthealt
ernati
ve?Expl
ain
wit
ht hehel
pofanexampl
e.

Ans:Wet rustourowni ntenti

onwhilewear enotr eadyt otrusttheot her
’si
nt ent
ion.
Itisthesamef ort heothersaswel l
.Theywoul dalsohav et hesameanswer saswe,
tot hetableabov e.Whi l
et heothertr
ustshis/herowni ntentions,he/shedoesnot
trustmi ne.Hence,mi strustisbornandwedenyt her elati
onship.Whenwear e
j
udgi ngoursel fwear ej udgingonthebasisofouri ntenti
on,wher eas,whenwear e
j
udgi ngtheot herwear ej udginghi
m onthebasi sofhi scompet ence.Wear esurein
point2a)t hatwewantt omaket heotherhappy ,buti npoi nt4a)wear enotsur e
thattheot herwant st
omakeushappy .Wef indthatwhi lewel ookatouri ntent
ion,
wear esureofi t,
wear enotsur eoftheother’
sintention.Wear eactuall
yseeingtheir
compet ence, andmaki ngaconcl usi
onont hei
rintention,wesay“ Iwantedtodowel l
,
butIcoul dnot ”.Butfortheot her
,wesay“ Hedi dnotwantt odowel l
”.“Wantingto”,
i
sthei
ntent
ion,
“coul
dnot
”,i
sthel
ackofcompet
ence.

We can see t hatas we ar e notabl

et of ul
filourintent
ions i
nt er
ms ofour
competenceatal lti
mes.Iti
sthesamef ortheotheraswel l
.Wewantt oberelatedt
o
theother
,andwewantt heothertoberelatedtous, i
rr
especti
veofwhot hi
sot heri
s.
Ifwehavet rusti
nt heother
,wear eabl
et oseet heotherasar el
ati
veandnotasan
adver
sary.Wet henbecomer eadytobecomeahel ptot heother.I
ntent
ionsare
alway
scor rect;i
tisonlythecompetencet hatislacki
ng,whichcanbei mprovedby
ri
ghtunderstanding.

Q Thereisa common say

ing;i
fyou t
rustev
ery
body
,peopl
ewi
llt
ake undue
advant
ageofy
ou.

or

Whati
sthebasi
cer
rori
nthi
sst
atement
?Expl
ain.

Ans:The basi c errorist hati fwe t rustev erybodypeopl e willnott ake undue
adv antageofme.Ont hecontrary,i
tgivesusi nnerst r
engthandwebecomef armor e
effectiveini nteracti
ng with and “deal i
ng wi th di
ff
erentpeopl e”.Thisi ssi mply
because,weal r
eadyar esitt
ingwi ththeknowl edgeofwhatt heper sont rulywant s,
tr
ulyi ntends,event houghtheper sonmaynotknowt hishi mself/hersel
f!Hence, our
abili
tyt ointeractwi thpeoplebecomesf armor eeffecti
veandi nt hepr ocess,we
don’ tgethur t
,wedon’ tgetdisturbed,weendupbecomi nganai dt otheot her.In
otherwor ds,becomi ng awar e,hav i
ng t he rightunder standing,l i
vi
ng wi tht he
assur ancei nrelati
onshipdoesnotmeanbecomi ng“stupid”!I
tonl ymakesus,mor e
compet ent.Further,whati
sbei ngsai dhereist hatwehav et r
ustont heintent i
onof
ever yone,but,wheni tcomest omaki ngapr ogram withsomeone,Iev aluatemy
compet ence,Iev aluatehiscompet enceandmaket hepr ogram accor dingl y.This
makesmemor eeffecti
ve.

Q.Wr
it
ethepr
ogr
am t
oat
tai
ncompr
ehensi
vehumangoal
.Gi
veexampl
esal
so.

or

Whatarethe fi
ve di
mensi
ons ofhuman endeav
ouri
n soci
ety conduci
vet
o
‘
manav
iyav
y av
astha’
?

or

Whatarethef
ivedi
mensi
onsofHuman Endeav
our
?How ar
etheyhel
pfuli
n
achi
evi
ngt
he

Compr
ehensi
vehumangoal
?

or

Whatarethepr
ogramsneededt
oachi
evet
hecompr
ehensi
vehumangoal
?Li
stand
def
ineeachbri
efl
y.
Ans:Comprehensivehumangoalsar
eri
ghtunder
standi
ng,prosper
it
y,f
ear
lessness
andco-exi
stence.Progr
amsneededt
oachi
evethecomprehensiv
ehumangoalsare:

1. Educat
ion–Ri
ghtLi
vi
ng(
Siksha–Sanskar
)

2. Heal
th–Sel
fRegul
ati
on(
Svast
hya–Sany
am)

3. Just
ice–Pr
eser
vat
ion(
Nyay
a–Sur
aksha)

4. Pr
oduct
ion–Wor
k(Ut
padan–Kr
iya)

5. Exchange–St
orage(
Vini
may
a–Kosh)

Educat
ion– RightLivi
ng:Educat
ionref
erst
ounder
standi
nghormonyatallfour
l
evelsofl
ivi
ng.Whil
er i
ghtli
vi
ngrefer
stocommi
tmentandprepar
ednesst
oliv
ei n
harmonyatal
lfourl
evel
sofliv
ing.

Healt
h–Sel fRegul
at i
on:Sanyamarefer
stoafeel
i
ngofresponsi
bil
i
tyfornurt
uri
ng,
prot
ecti
ngandright
lyutil
izi
ngthebody.Whent
hebodyisfi
ttoactaccordi
ngtothe
needsofthesel
f(‘
I’
),and,t
hereishar
monyamongthepar
tsofthebody,iti
sref
err
ed
toashealt
horsvasthya.

Justi
ce – Preser
vati
on:Just
ice (nyaya)ref
erst o har
mony i
nthe rel
ati
onshi
p
betweenhumanbei ngs,whil
epr eserv
ati
on( sur
aksha)ref
erst
o har
monyi nthe
rel
ati
onshi
pbetweenhumanbei ngandtherestofnatur
e.

Exchange – Stor
age:Exchange (v
inimaya)referstothe exchange ofphy
sical
faci
l
iti
esbetweenthemember softhesociety,whil
estor
age( kosa)r
efer
stothe
stor
ageofphysi
calfaci
l
iti
esthati
sleftaf
terf
ulfi
ll
ingt
heneedsofthefamil
y.

Wecannowseehowt
hesef
ivedi
mensi
onsofhumani
sti
csoci
etyar
eabl
etoensur
e
t
hehumangoal
:

Educat
ion–Ri
ghtl
i
ving l
eadst
o Ri
ghtunder
standi
ng

Havi
ngt
hepr
ocessofeducat
ionandr
ightl
i
vingl
eadst
ori
ghtunder
standi
ngi
nthe
i
ndi
vi
dual
.

Heal
th–Sel
f-
regul
ati
on l
eadst
o Pr
osper
it
y

Havingthepr ogram f
orheal
thandsanyam l
eadst
owel
l-
beingoft hebody
,nad
i
denti
ficat
ionofneedf orphysi
calf
aci
li
ti
eswhichal
ongwit
hpr oducti
onensur
es
f
eeli
ngofpr osperi
tyi
nthef
amily
.

Just
ice – Pr eser
vati
on l
eads t
o Fear
lessness and Co-
exi
stence(
respecti
vel
y)

Ensur
ingj
usti
ceinrel
ati
onship,ormutualfulfi
l
menti nrel
ati
onshi
pont hebasisof
val
uesli
keTrust
,Respect,etcleadstofearlessnessinsociety
,whil
eSur akshaof
nat
ure– vi
aenr i
chment,protect
ionandr i
ghtut il
izat
ionl
eadst oco-exi
stencein
nat
ure.

Pr
oduct
ion–Wor
k l
eadst
o Pr
osper
it
yandCo-
exi
stence

Producti
onandwor karef orphy
sicalf
acil
i
ties,andt
hisl
eadstoaf eeli
ngof
pr
osperit
yinthefami l
y.Pr
oducti
onisdoneinharmonywit
hnatur
e,andhence,t
his
al
soleadstoco-exi
stencewit
hnatur
e.

Exchange–St
orage l
eadst
o Pr
osper
it
yandFear
lessness

Whenwestoreandexchangef ormutualf
ulf
il
mentandnotf
orexpl
oit
ati
on,t
heni
t
l
eadst
ofear
lessness(
trust
)insociet
y.

Q.Explai
nt hecomprehensivehumangoal
.How doesf
ear
lessnessf
oll
ow f
rom
ri
ghtunderst
andi
ngandpr osper
it
y?(
UPTU2009-
10)

or

Whatdoy oumeanbycompr
ehensi
vehumangoal
?Expl
ain.How i
sitr
elat
edt
o
yourgoali
nli
fe?

Ans:I
nordertofacil
i
tatetheful
fi
lmentoft
hebasi
caspi
rati
onsofal
lhumanbeings
i
nthesociet
y,t
hef ol
lowinghumangoalneedst
obeunderst
oodinacomprehensi
ve
manner:

1. Whenonedoesnothav et her i
ghtunder st
anding,oner emainsdistur
bedand
al
soact sinamannersoast ocreat edisharmonywi thot herhumanbei ngas
well
aswi threstofnature.
2. Prosperi
tyint hefamilymeanst hatthefami l
yisabl et oident
ifyit
sneeds
andisabletopr oduce/achievemor et hanitsrequir
ement s.
3. Trustinsoci et
ymeansev erymemberofsoci etyfeelsrelat
edt oeveryone
el
seandt hereforether
eistrustandf earl
essness.
4. Co-exi
stencei nnaturemeanst hereisar el
ati
onshipandcompl ementarit
y
amongal lt
heent it
iesi
nnaturei ncl
udi nghumanbei ngs.

Abhay
ameansf
ear
lessness;i
tisaper
manentst
atewher
ether
eisnoquest
ionof
everex per
iencinganyf ear .Aper sonwi t
habhay aiscont i
nuousl yawar eifhisown
reali
ty;f orhi mtobecomesubj ectt of earwoul dbei mpossi ble.Weshoul dnot
considert hisqual i
tyofabhay aasj usttheabsenceoff ear.Thef earl
essnessi nthe
societybegi nsf rom thei ndi
vidual.Weneedt oensur er i
ghtunder st andingi nthe
i
ndi vi
dualast hefoundat i
onofhar monyi nt hesociety.Wi t
hr i
ghtunder standing,t
he
needf orphy si
calfacil
it
iesi nthef ami lycanbeascer tai
ned.Byassessi ngourneeds
correct l
yand bypr oducing mor et han r equired the familycan be pr osperous.
Assur anceofr i
ghtunder standingi nt hei ndi
vidualsandpr osper i
tyi nt hef amili
es,
underst andingofhumanr el
ationshipsl eadst oharmonyandt rust( fear l
essness)in
thesoci ety.Whenev er
yi ndivi
duali sabl etoliveharmoniousl yinr elat
ionshi p,andthe
needsofal lthef amili
esar eensur ed,f earl
essness( mut ualtr ust)i nsoci etywi l
l
naturallyfollow.Thust hest ateofabsenceoff earatsoci etyl evelwi l
lonl ybe
achiev edwhenwehav er i
ghtunder standingati ndi
viduallevelandpr osper i
tyatthe
l
ev eloff amily.

Q.Ri
ghtunder
standi
nginthei
ndiv
idual
si sthebasisf
orhar
monyinthefami
ly
,
whi
chist
hebuil
dingbl
ockf
orhar
monyi nthesoci
ety
.Giv
eyourcomment
s.

Ans:Ri ghtunder standingi nt hei ndi v

idualsi st hebasi sf orhar monyi nt hef ami l
y,
whichi sthebuildingbl ockf orhar monyi nthesoci ety.
1. Thehar monyi nt hesoci etybegi nsf rom t hei ndiv i
dual .Weneedt oensur e
ri
ghtunder standingi ntheindividual ast hef oundat ionofhar monyi nthesoci ety.
2. Wi thri
ghtunder standing,theneedf orphy sicalf acili
tiesint hefami l
ycanbe
ascer tai
ned.Byassessi ng ourneedscor rectlyand bypr oducing mor et han
requiredthef amilycanbepr osper ous.
3. Assur anceofr ightunder standingi nt hei ndividualsandpr osperit
yi nt he
fami l
ies,under standi ng ofhuman r elati
onshi ps l eads t o harmonyand t r
ust
(fearl
essness)i nt hesoci ety.Whenev eryindi v
iduali sabl etol i
veharmoni ouslyin
relati
onship,andt heneedsofal lthef ami li
esar eensur ed,fearlessness( mut ual
trust)insocietywi llnaturall
yfollow.
4. Whenhumanbei ngswi t
hr ightunder standingi nt eractwi thnat ur
e,itwil
lbei n
consonancewi tht hecoex i
stenceandwi l
lbemut uallyenr i
ching.

Wemayal
sounder
standi
tint
hef
oll
owi
ngsequence.

1.Rightunder
standi
ng  2.Pr
osper
it
y  3.Fear
lessness(
trust
)  4.Co-
exi
stence

Q.Expl
ainhow pr
oduct
ionact
ivi
ti
escanbeenr
ichi
ngt
oal
ltheor
der
sofnat
ure.
Gi
veanytwoexamples.

Ans:I nnat ure,ther earef ourdi ff

erentkindsofent iti
es.Oneofent i
tyi ncludes
mat erial
s,theot herkindi spl ants,herbs,etc.
,thethi
rdki ndhasani malsandbi rds
andt hef ourthkindi ncl
udeshumanbei ngs.Whenwel ookatt heiri
nterr
elationship,
wef indt hatthemat eri
als,plantsandani mal sareenr
ichingf ortheothersincluding
humanbei ngs.Ther eiscy clicandenr i
chingprocessinnat ur
e,andbasedont hi
s
processpr oductioni snat urall
yt aki
ngpl aceint henatur e.Humansonl yhav et o
under standt hi
sf eat
ureofnat ure.Thepur poseofsci enceandt echnologyi st o
faci
lit
at ethecy clicprocessesi nnat ureandmakehumanbei ngsmor eandmor e
fulf
il
li
ngt otheotherenti
ti
es.Butwewillf
indthathumanbei ngsareneitherenr
iching
(ful
fi
ll
ing)forhumansnorf ortheothert
hreeki ndsofenti
ti
es.Ifonlyweunder st
and
theprocessesinnat ure,wecandesignourpr oducti
onsystemst hroughappli
cation
ofscienceandt echnologyinsuchawayt hatthisful
fi
lmentisbetterensured,
rather
thandisturbi
ngit.

UNI
T4

Q.Def
inehar
monyi
nnat
ure.ORExpl
aint
hehar
monyi
nnat
ure.

Ans:Theaggr egateofal lt
hemut uall
yinteract
inguni
ts–bi gorsmal l,sent
ientor
i
nsenti
entt ogethercanbecal l
ednat ure.Theseunitsareinfi
niteinnumberandwe
couldeasil
yobser vethatthereex i
stsady namicbalance,sel
fr egul
ati
onamongal l
theseunit
s.Thi sselfr
egulati
oni sharmonyorbal anceinnature.Thelawofnat ure
hasauni quecauseandef fectsystem whi chmustbeunder stoodinordertobei n
harmonywi ththenatural
lawoft hings.

Nat
uralharmonyi snecessar yfort hef oll
owi ngr easons:
1. Nat ur
alhar monyi snecessar ytosol vet heproblem ofglobalwarmi ngand
depleti
onofnon- renewabl enat ur alresour cecanbeav oi
ded.
2. Nat ur
alharmonywi t
ht reescur eallpr oblemsl i
ke–r educti
onofwindv eloci
ty,
energysav i
ngs,doi ngcompani onpl ant i
ng,dev elopmentofaneco- subsystem in
termsofest abl
ishingaf orestgar den, reduct i
onofbui l
dingheat.
3. Itispossiblet oachi ev enat uralhar monyi ntheest abl
ishment
,mai ntenance
andmanagementofeducat ional i
nst i
tuti
onl i
keschools,coll
egesanduniversiti
es.
4. Onecanunder standt hedept hsofhar monyandal i
gnmenti nnat uralby
contemplati
ngandr efl
ectingupont henat uralorder.I
tispossibl
etounr avelthe
my ster
yoft henat ur alsynt hesisi nthemi dstofongoi ngchaosatt hemat er
ial
plane.

Q.Whatdoy
oumeanbyco-
exi
stence?

Ans:Co- exi
stencei n naturemeanst hereisar el
at i
onshi
p and compl ementarit
y
amongal ltheentit
iesinnat ureincludi nghumanbei ngs.Co- exi
stencei sast at
ei n
whicht woormor egr oupsarel i
vingt ogetherwhiler espect
ingt heirdiff
erencesand
resolv
ingt hei
rconf l
ictsnon-viol
ently.Co- exi
stencehasbeendef i
nedi nnumer ous
way s:
1. Toexi sttogether(i
nt i
meorspace)andt oexistinmut ualtolerance.
2. Tol earntorecognizeandl ivewi thdiff
erence.
3. Tohav ear elat
ionshipbet weenper sonsorgr oupsi nwhi chnoneoft he
parti
esi str
yingtodest r
oytheot her .
4. Toexi sttogether(i
nt i
meorpl ace)andt oex i
stinmut ual t
olerance.

The wor
ldi
sful
lofDi
ver
sit
y– t
her
e ar
e di
ff
erentnat
ions,cul
tur
es,r
eli
gions,
communit
ies,l
anguages,and beli
efs.The beauty of exi
stence can onl
y be
maxi
mizedifev
ery
thi
ngint hi
sworl
disinhar
mony .Peacef
ul,
symbi ot
icco-
exi
stence
i
sthekeytohar
monyint heworl
d.

Q.Whatdoy
oumeanby‘
i
nnat
eness’
?Whati
sthei
nnat
enessi
nthef
ouror
der
s?

or

Whatdoyouunderstandbytheterm‘i
nnateness’(dhaar
na)i
nnat
ure?Expl
aint
he
i
nnat
enessofmateri
alandanimalor
derinnature.

Ans:Innateness( dharana):I
nnatenessmeansqual i
ti
eswhichareinnat
etotheuni t
.
Eachuni tinex i
stenceex hibi
tsani nnateness,anintr
insi
cqual
it
yt hatcannotbe
separat
edf rom it.Wer eferthi
spr incipl
easi nnat
enessalsocall
eddharnaoft hat
unit
.Thisisintr
insictotheunit.

Mat erialor der:Whenwebur ncoalandi thasf i

nishedbur ningandonl ysomeashi s
l
eftandsmokeshav egoneout ,i
ti snott hatthebasi cmat eri
al,t
hef undament al
parti
cl esincoal ,hav e‘ceaset oexist’or‘di
sappear ed’from exist
ence.Theymaynot
bev isiblet otheey eatt hatmoment ,buttheycont i
nuet oex i
st,t
heyst i
llareinthe
form ofot hermat terorint heform ofgases, etc.Thi sistherewithallmaterialuni
ts.
Wecannotdest roymat t
er,wecanonl yconv ertitfrom onef ormt otheot her.Thus,
“toexi st”
,or‘ existence’isi ntr
insict oallmat erial,itisinnatet oit.Wecannot
separ at ethe‘exi
stence’ ofat hi
ngf rom thethingitself.

Plant /bioor der:Becausethepr anicorderi

sadev el
opmentoft hemat eri
alorder
,it
alsohast heinnatenessof‘ex i
stence’
.Inaddit
ion,ital
soex hi
bit
st he‘growth’.This
principleof‘ growth’cannotbesepar at
edfrom anyunitsofthi
sorder.Ifitisofpranic
order ,itwillgrow.Forex ample,ifyouhaveapl ant,y
oucannotst opitfrom growing.
Itwillcont inuetorespireandkeepchangi ngi
nt hisway.Theonlywayy oucanst opit
from gr owi ngisbycut ti
ngit,
butwheny oudot hat,i
tceasestobelongt othepranic
order ,i
nsteaddecay sandthenbel ongstothemat eri
alor
der.So,aslongasy ouhav e
apl ant, i
twi l
lgrow.

Animalor der:Theanimalbodyi sadev el

opmentoft hepr anicorderandtheref
ore
thi
sor deri nheri
tstheinnatenessoft hepr eviousordernamel y‘exi
stence’and
‘
growth’.Thi sisatthelev elofthebody,whi chi sphysico-chemicali
nnat ur
e.In
addit
ion,allunit
sinthi
sor derhavethe‘wil
ltol i
ve’in‘
I’
.Indeednouni tinthisor
der
canbesepar at
edfrom t
his‘wil
ltoli
ve’
.I
tisint
rinsictoeveryunitinthi
sorder.

Human ( knowledge)or der

:When we l ook att he human being,we f
ind that
‘
exist
ence’and‘growth’arefundament
all
ypr esentint
hebody,justasint
heanimal
body.Att helevelof‘I’however,i
nadditi
ont ot he‘
willt
oli
v e’
,ahumanbei ng’s
i
nnatenessisthe‘wil
ltoli
vewithhappi
ness’.
Order Things I
nnateness
Mat
eri
alor
der Soi
l,
wat
er,
met
als, Exi
stence
et
c.
Pr
ani
cor
der Pl
ant
sandt
rees Exi
stence+gr
owt
h
Ani
mal
order Ani
mal
sandbi
rds (
Exi
stence+gr
owt
h)i
nbody+wi
l
ltol
i
vei
n
‘
I
’
Humanor
der Humanbei
ngs (Exi
stence+growt
h)i
nbody+wi
l
ltol
i
ve
wit
h
happinessi
n‘I
’

Q.Whatisthe sv
abhava(nat
uralchar
act
eri
sti
c)ofa uni
t?El
abor
ate on t
he
sv
abhav
aofahumanorder
.

or

How doesthenat
uralchar
act
eri
sti
cs(
svabhav
a)ofmat
eri
alor
derhel
pedmant
o
l
eadabetterl
if
e?

or

Expl
aint
henat
uralchar
act
eri
sti
csoft
hemat
eri
alandpr
ani
cor
der
s.Gi
veexampl
es.

or

Whatar
ethenat
uralchar
act
eri
sti
cs(
swabhav
a)ofhumanor
der
?Expl
ain.

Ans:Whenwel ookatt hedi f

ferentor dersinnat ur
e,wef i
ndt hateachor derhasa
cert
ainvalue.Inaf undament alway ,thisi sthe‘ usefulness’or‘par t
ici
pation’ofthe
orderin existence.This‘ val
ue’or‘ parti
cipation’isal so referred to as“ natural
charact
eri
st i
c”.The‘characteri
sti
c’theor derdi splaysin‘naturaltoi t
self’
.Thisisthe
sameast hev alueoft heent i
ty,ori t
spar ticipati
onal socal led‘ sv
abhav a’.The
svabhavaofmat er
ialorderis‘ composi ti
on/ decomposi t
ion’
,ofPl ant
/ bi
oor deris
‘
composi t
ion/decomposi ti
on’and t o nur ture orwor sen otherpr ani
c uni t
s.The
svabhavofani malor derandhumanor dercanbeunder stoodi nt woaspect s:body
andself.Thesv abhavofani malor derisComposi ti
on/decomposi t
ion,nurture/
worsen in bodyand non cr uelty,crueltyin‘ I’.Thesv abhavofhuman or deris
Composition/decomposi t
ion,nurture

/wor
seni
nbodyandper
sev
erance,
brav
ery
,gener
osi
tyi
n‘I
’
.

Similarast ot hecasei nani mals,t hehumanbodyal sobel ongst ot hepl ant/bio

orderandhencehast hesamesv abhav aorv alue/natur
alchar acteristi
cast hepr ani
c
order.Itei t
hernur turesorwor sensot herpr anicunits.Asi nt heex ampl eabov e,
whenIdi gestt hev eget abl
e,Iabsor bt hepl antandi twor sens,whi l
emybodyi s
nurtured.Thesv abhav a/v alueoft hesel f(‘I
’)inhumanbei ngsi sper severance
(dhi
r ata),bravery(v i
rata)andgener osity( udarata).
Per sev er
ance( dhirata):Bei
ngassur edt hatt heallencompassi ngsol uti
oni sto
under stand and l i
v ei n harmony atal llevels ofex istence,l i
vi
ng wi t
ht hi
s
commi t
mentwi thoutanyper t
urbat i
on.
Br avery( v i
rata):Bei ng assured t hatt he allencompassi ng sol ut
ion ist o
under standandl i
vei nhar monyatal ll evelsandIam r eadyt ohel pt heot herto
hav et her i
ghtunder standing.Thisi st hecommi tmentt ohel pt heot herhav ethe
 ri
ghtunderst
andingoftheharmonyandli
vingatal
ll
evelsofexi
stence.
Gener osi
ty(udarat
a):Bei
ngassuredthattheallencompassingsoluti
onisto
underst
andandl i
veinharmonyatal lt
hef ourl
ev sandIam r
el eadytoinv
est
my sel
f,mybodyandweal t
htohelptheot
herhavetheri
ghtunderstandi
ng.

Humanbei ngsarenotliv
ingaspert hi
snat ur
alcharacteri
stic;event
houghwehav e
a svabhava,we ar e notlivi
ng accor
ding tot hi
s.Thi si s basicr
eason f ort he
contr
adicti
onandconf li
ctthatweseei nhumanbei ng.Thi siswhatleadst oast ate
ofunhappiness.Onlywhenwel i
veaccordingtoourbasi chumanchar act
eristicsas
mentioned above,wehav edefini
techaracter,otherwise,iti snotdefinite,iti s
uncertai
n,unli
keotherthr
eeordersasdiscussedabov e.
Order Things Nat ur
alCharacterist
ic
Mat
eri
alor
der Soi
l,
wat
er,
met
als, Composi
ti
on/decomposi
ti
on
et
c.
Pr
ani
cor
der Pl
ant
sandt
rees Composi
ti
on/decomposi
ti
on+nur
tur
e/
wor
sen
Ani
mal
order Ani
mal
sandbi
rds (
Composi
tion/decomposi
ti
on,nur
tur
e/
wor
sen)i
nbody+( noncr
uel
ty,
cruel
ty)i
n‘I
’
Humanor
der Humanbei
ngs (Compositi
on/decomposit
ion,
nurt
ure/
worsen)inbody+(per
sever
ance,br
aver
y,
generosi
ty)i
n‘I
’

Q.Whatar
ethef
ouror
der
sofnat
ure?Br
ief
lyexpl
aint
hem.

Ans:Al lthephy si
calobject
sthatareinsoli
d,liqui
dorgasst at
eeitherli
vi
ngornon-
l
ivi
ng, collect
ivel
ytermedasnat ur
e.Inotherwor ds,theaggregateofallt
hemut uall
y
i
nteractinguni t
s–bi gorsmal l
,sent
ientorinsentienttoget
hercanbecal lednatur
e.
Theseuni tsareinfi
nit
ei nnumberandwecoul deasilyobservethatthereexist
sa
dynami cbal ance,selfregul
ati
onamongal ltheseuni ts.Therearefouror dersof
nature:

Materialor
der:Thebiglandmassoft hecont i
nents,gigant i
cwat erbodi
esl i
keocean
andseas,mount ai
nsandr i
vers,t
heat mospher eabov e,theheapsofmet al
sand
mineralbel
ow, thedensegasesandf ossilfuelsdeepbel owt hesurfaceoft heearth
– allfalli
ntothemat erialorderorpadar thaav astha.I nf act
,ifwel ookar ound
beyondt heearth,themat eri
alorderisv i
sibleev eni nt hef or
m ofst ars,planets,
moonsandsev eral
astronomicalbodi
es.

Prani
cor der:Ourlandmassi scov eredwithgrassandsmal lshrubsandt heyfor
m
theli
ningont heentir
esoi l
.Shrubs,plantsandtreesform hugef orestal
ongwiththe
fl
oraintheocean.Al lofthi
sist heplant/bi
oorderorpr anaavasthaandi ti
sthenext
bigorderonourplanet .(
Themat er
ialorderi
sfargreaterinquantit
ycompar edtothe
plant
/bioorder)

Ani
malorder
:Ani
mal
sandbir
dsformt het
hir
dlargestor
derandwecal
lthem t
he
ani
malor
derorj
iv
aav
ast
ha.Hereagai
n,weseethatthepl
ant
/bi
oor
deri
sfargr
eater
i
nquant
it
ythant
heani
mal
order
.

Humanor
der:Humanar et
hesmal
l
estor
derandt
heyarer
efer
redt
oashumanorder
orgy
anaavastha.Ani
malsar
efargr
eateri
nquant
it
yascomparedtothehuman
or
der
.

Q.Expl
ainthedif
fer
encesandsi
mil
ari
tiesbetweenani
malor
derandhumanor
der
.
Whatistherel
ati
onbetweent
hetwoorders?

or

Presentt
hediff
erenceandsimil
ari
tybet
weenahumanbei
ngandanani
mal
.Gi
ve
examplestosupporty
ouranswer.

ANS.Thet woorder scanbedi stinctlyrecognizedi ntermsoft heirchar

act er
ist
ics,
part
ici
pat
ionwithot heruni t
si nsi milarorder,activi
ti
es,patternofi nher
itance,etc.
Wecanseet hi
sint hefol l
owingdi agram:
Order Thing Activi
ty Innate- Nat ural Basic Conf orma
s ness Act i
vit
y nce
Char acter
ist
ic
Anim Ani ma ( Composi t
io ( Exiseten ( Composi ti
o ( Recogni si Breed
al l
s n/ ce n/ ng,
conforman
or
der and de comp ositi +g row th) de comp osit
i fulfi
l
lme nt) ce
on, i
n on, in
bir
ds
respirati
on) body+ nurture/ body+
i
n wi l
l wor sen)
(assumi ng,
body+ tol ivein i nbody+
selection ‘
I’ (non recognisin
g,
i
n‘ I’ cruelty,
cruelty) fulfi
l
lment )
in
in‘I
’
‘
I’
Hum Huma ( Composi t
io ( Exiseten ( Composi ti
o Recogni sin Right
an n n/ ce n/ g, values/

or ngs decomposi
der bei ti +growt h) decomposit
if ulf
il
lment sanskara
on, i
n on, i
n
conf
orman
respi
rat
ion) body+ nurt
ure/ body+ ce
i
n wil
l worsen)
(knowing,
body+ toli
ve i
nbody+
wit
h assumi ng,
(sel
ecti
on, (per
cever
an
happines ce, recognisi
n
thought
, sin g,
 desi
re)
‘
I
’ br
aver
y, f
ulf
il
lment
)
i
n‘I
’ i
n
generosi
ty)
i
n‘I’ ‘
I
’

Thi
ngs(
Vast
u)

Animalorder:Theanimalorderismadeofvariouskindsofanimal
sandbirds.These
enti
ti
esdi
splaybot habody( phy
sicochemi
calacti
vit
y)aswellasaconsci
ousact i
vit
y
(sel
for‘
I’
).Theanimal or
derthusisthecoexi
stenceoftheanimalbody(
pranicorder
)
andtheself(
or‘I’=consci
ousness).

Human( knowledge)or
der:Thehumanor
derisconsti
tutedofal
lthehumanbeings.
Eachhumanbei ngiscoexi
stenceoft
hesel
f(‘
I’
,consciousenti
ty=consci
ousness)
andthebody(prani
corder
).

Act
ivi
ty(
Kri
ya)

AnimalOr der
:BodyInAnimals– Physico-
Chemi
calAct
ivi
ti
es:Thebodydisplay
s
respi
rat
ion,orbr
eathi
ng,orpul
sat
ingalsotherei
scompositi
on/decomposi
ti
onin
thebody.

‘
I’InAnimals–ConsciousAct i
vi
ties:Theact i
vi
tiesin‘I’ar
ef undamental
lydif
ferent
from those int he body.‘
I’is a uni tt hat has t he abili
ty or capacit
y of
assuming.Animalsmakeassumpt i
ons.Ifwehav eadogandsomest r
angerscome
i
nt ot
hehouse,t hedogmayst artbarkingathi m.I ft
hisper sonstaysatourhouse,
thedogmayst opsbarkingathim, butwillcontinuetobar katotherstr
angers.What
hashappenedher eisthatthedog’ s‘assumpt ion’aboutt hi
sper sonhaschanged,
duetowhi ch;t
hewayi nwhichitrespondst otheper sonhaschanged.Wecal lthis
assuming.

HumanOr der:Theact
ivi
ti
esinhumanbodyar esimil
artot hatintheanimalbody ,i
.e.
composit
ion/decomposit
ionandr espir
ation.Whenitcomest oconsciousnessor‘ I’
,
however,
thehumandi spl
aysmor et hanjustanabili
tyto‘select’
ormakechoi cesas
ani
mals do.I n human beings,‘I’has t he act
ivi
ti
es ofdesi ri
ng,thinking,and
sel
ect
ing/tasti
ng,wi
thapossi bi
l
ityorneedf orunderst
andi ngandr eal
ization.Only
humanshav ethi
sneedtoknow andt hatiswhyi tiscal l
edgy anaav astha–t he
knowl
edgeor der.

I
nnat
eness(
dhar
ana)

AnimalOr der:Theanimalbodyi sadev el

opmentoft heprani
cor derandt heref
ore
thi
sor derinheri
tstheinnatenessof‘existence’and‘growth’
.Thisisatt helevelof
thebody ,whichisphysicochemicali
nnat ure.Inaddit
ion,
alluni
tsint hi
sorderhav e
the‘willtoli
ve’i
n‘I’.I
ndeednouni tinthisor dercanbeseparatedf r
om this‘wil
lto
l
ive’
.Itisint
ri
nsictoeveryunitinthi
sorder.
HumanOr der
:Whenwel ookatthehuman being,wefind that‘
exi
stence’and
‘
growth’arefundamentall
ypresenti
nthebody,justasi
nt heanimalbody .
Atthe
l
evelof‘I
’however,
inadditi
ontothe‘
wil
ltol
iv
e’,ahumanbei ng’
sinnat
enessisthe
‘
will
toli
vewi t
hhappiness’
.

Nat
uralChar
act
eri
sti
cs(
Svabhav
a)

AnimalOr der
:Thebodyoft heanimalbel ongst othepl ant/bi
oorpr ani
corder,and
hencehast hesame‘ useful
ness’ or‘v
alue’ast hepranicorder.Thus‘ nurt
ure/worsen’
i
st hesv abhavaoft heani malbody .Thesv abhavaoft heself( ‘
I
’)oft heanimal
orderisnon- cr
uelty(akrurata)andcr uel
ty( krur
ata).Cruelty(krurata)meanst he
feel
ingt hatitcanf ul
fili
tsneedst hroughv iol
enceandf orceful
ness.Forex .,cows
mayl argelybelivi
ngwi thaf eel
ingofnon- cruelt
y(akrurata);whil
eani malsli
ketigers
andlionsmayex hibi
tcruelt
y( kr
urata).

HumanOr der :Similarast othecasei nani mal s,thehumanbodyal sobelongst othe

plant/bioor derandhencehast hesamesv abhav aorv alue/nat
uralchar
acteri
sticas
thepr ani
cor der.Itei thernur tur esorwor sensot herpranicunits.Asintheex ample
abov e,whenIdi gestt hev eget abl e,Iabsor bthepl antandi tworsens,whil
emybody
i
snur tur
ed.Thesv abhav a/v al ueoft hesel f( ‘
I
’)inhumanbei ngsi sperseverance
(dhir
at a)
, brav er
y( virata)andgener osity(udarata).
1. Per sev er
ance( dhirata):Bei ngassur edt hattheal lencompassingsolut i
onis
tounder standandl i
veinhar monyatal ll
evelsofex i
stence.
2. Br av ery(vir
at a):Iam r eadyt ohel ptheot hertohav ether
ightunderst
anding.
3. Gener osi
ty(udar at
a):Iam r eadyt oinvestmy sel
f,mybodyandweal t
ht ohelp
theot herhav ether i
ghtunder standing.

Basi
cAct
ivi
ty:

AnimalOrder
:ther
eisonl
yrecognisi
ng,andful
fil
menti
nbody
,andi
nsel
f(I
)ther
eis
thebasi
cacti
vit
yofassumi
ng,recognisi
ng,
fulf
il
ment.

HumanOr der
:humandi spl
ayst
hesamebasicacti
vi
tyasthatofanimalbodyi.
e.
Recogni
sing,ful
fi
lment
,buti
nsel
f(I
)humanhaveonemoreact
ivi
tyi
.e.knowi
ng.

Conf
ormance(
Anu-
Sangi
ta)

Animalorder
:Animalsconformtot heirl
ineage.Howani mal
sare,t
hei
rbehaviouris
accordi
ngtothei
rli
neagetheybelongt o,theli
neagetheycomefrom.Hence,wesay
thatan ani
malconformst oit
sbr eed,orhas‘ br
eed confor
mance’
.Thisbr eed
conformancemethodist hemechani sm bymeansofwhi chtheconti
nuit
yofan
animalspeci
esismaint
ainedinnature/exist
ence.

Human( knowl
edge)or der:Wehumansar enotaccordi
ngt oourli
neageorrace,asin
animals.Wehumansar eaccor di
ngtoouri maginati
on;accordingtoourdesi res,
thoughtsandsel ecti
onin‘ I
’.Thedesir
es,thought
sandsel ecti
onswehav ein‘ I
’can
comef r
om pastmemor ies,ourparent
s,theenvir
onment ,andthemedia,any where.
Inthecaseofhumans,wecansay‘ astheeducation,sot hehuman’.Together,we
callthese‘sanskara’
.Hence,wesayt hatahumanbei ngconf ormstohi sorher
sanskarorhas‘ sanskaarconf or
mance’.
Q.Whatar ethe f
ouror
der
sin nat
ure? Descr
ibe t
hei
ract
ivi
ti
es and nat
ural
char
act
eri
sti
cs?

or

Whatdoyouunder
standby‘
act
ivi
ty’
?Wr
it
edownt
heact
ivi
tyoft
hef
ouror
der
sin
nat
ure.

or

Dist
ingui
shbet
weent
heact
ivi
ti
esofdi
ff
erentor
der
sofnat
uregi
vi
nganexampl
eof
each.

Ans:Combinati
onofallthati
sinsoli
d,l
iqui
dorgasst ate,ortheaggregat
eofal
lthe
mutual
lyi
nteract
inguni
ts–bi gorsmall
,senti
entorinsent
ienttoget
hercanbecal
led
nat
ure.Wecancat egor
izeall
theseuni
tsint
ofourdisti
nctorders.

 Mat
eri
alor
der  Pr
ani
cor
der

 Ani
mal
order  Humanor
der

Thef ourorderscanbedistinctlyr ecognisedinter

msoft heirnat ur
alcharacteri
sti
cs
andact i
vi
ti
es.
Order Thi ngs Activity Nat ur
al Characteri
sti
c
Material Soil, Composi t
ion / Composi t
ion/decomposi ti
on
wat er
, decomposi ti
on
or
der
met al
s,
etc
Pranic Pl ants Composi t
ion / Composi t
ion /decomposi ti
on
and decomposi ti
on+ +nur ture/wor sen
or
der
tr
ees respiration
Animal Ani mals ( Composi tion /( Composi tion/decomposi t
ion,
andbi r
ds decomposi ti
on, nurture /wor sen)in body +
or
der (noncr uel
ty ,
cruelt
y)in‘
I’
respiration) i n body +
selectioni n‘I’
Human Human (Composi tion /( Composi tion/decomposi t
ion,
decomposi ti
on, nurture /wor sen)in body +
or
der beings (bravery, perseverance,
respiration) i n body + gener osity)in‘I
’
(selection,t hought,desi
re)
i
n‘ I
’

Q.How wi
llyoushow int
erconnect
ednessandmut
ualf
ulf
il
menti
nfouror
derof
nat
urewi
thexamples?

or

Ther
ear
efouror
der
sinnat
ure.Howdoeseachor
derpar
ti
cipat
eint
hehar
monyi
n
t
henat
ure?Gi
vef
ewexampl
es.

or

Whatarethef
ouror
der
sinnat
ure?Howcant
hehumanor
derber
esponsi
blet
othe
ot
herthr
eeorder
s?

or

Cri
ti
call
yexami
netheatt
it
udeofhumanst odayt
owardst
heot
hert
hreeor
der
sof
nat
ure.Tryt
omakeaproperev
aluat
ionofhumaneff
ort
s.

or

Howist hehumanor
derrel
atedtot
heot herthr
eeordersi
nnatur
e?Howdoest
his
under
standi
nghel
pinchoosi
ngtheproducti
onacti
vi
tyforahumanbei
ng?

Ans:Inthenatur
e,alltheuni
tsareconnect
edt oeachotherandf ulf
il
li
ngeachot her.
Humanbei ngisrelatedtoallot
herhumanbei ngs.Ont hi
sbasi s,wehav efeel
ings
andemot i
onsforeveryone.Humanbeingisconnectedtoallthemat er
ialuni
tsinthe
exi
stence and gets aware ofitas he st art
s explori
ng it.We can see t hi
s
i
nter
connectednessandmut ualf
ulf
il
mentinthefoll
owingdiagram:

Mat erialOrderandPl ant /

Bio-Order:Themat erialorderpr ovidest henutri
entst othe
plant/bioorderinthefor m ofsoi l
,mineral
s,etcwhi lethepl ant/bioor derdecay sand
formsmor enutri
ents,t husenr i
chingt hesoil
.Thepl ant/bi
oor deralsodecay sto
subst ancesl i
keoilandcoal ,whichar estoreddeepwi thint heear t
haspr otecti
on
againstt heheatf r
om t hemol t
encor einsi
det heear t
haswel lastheheatf rom the
sun( today ,
thisi
sthemat eri
alwear eremovingandusi ngasf uel).Pl
antshel pmov e
thenut rient
st hr
ought hev ariouslayersofthesoi l
.Ther oot soft heplantshol dthe
soilt ogetherandpr eventt hesoi lfr
om erosion.Pl ant spr oduceox ygen/car bon
dioxideandt hushelpi nthemov ementoft hemat er i
alor der.Ther eisamut ual
i
nt er
dependencyandco- exi
stencewecanseeher e.

Mat
eri
alOr
der
,Pl
ant
/Bi
o-Or
derandAni
malOr
der
:Themat
eri
alor
derpr
ovi
dest
he
basi
sf ormov ementofallanimal
s,birdsandf ishes.Water,oxygenandothergases
arenecessit
iesforbothpl
antsandanimal s.Atthesamet i
me,theanimalorderhelps
enri
cht hesoilwit
hi t
sexcret
aandt heseex cretahelptheplantswit
hnutri
ents.The
pl
ant/bioorderprovi
desfoodforanimals,bir
dsandf ishes.TheanimalOr
derhel psin
poll
i
nationofthef l
owersoftheprani
cor der.

Mat eri
alOr der
,Plant/Bio-Or der,AnimalOr derandHumanOr der:Wehumansal so
have a nat ur
alaccept ance t o be mut uall
yf ulfi
ll
i
ng t ot hese thr
ee order s.
Howev er,wear enotabl et oensur ethismutualful
fil
lment.Wear edependentont he
mat eri
alorderforsoilandmi neralsandmet al
s,butonlyenduppol lut
ingthesoi
l and
depleti
ngt hef ossilf
uel s;wear edependentonpl antsf orourf oodandhol ding
togetherthelargerecosy stem, butwehav edestroyedforestsanddest roy
edmul tipl
e
species ofpl ants and her bs;we ar e dependenton ani mal st o car
ryoutour
productionandt r
anspor tati
onact ivi
ti
es,buthav emademanyspeci esofanimal s
exti
nct,andar etodayknownf orourcr uel
tytowardsanimal s.Wecanseet hatt
her e
i
si nterconnectedness and mut ualful
fi
ll
mentin allthe or ders ofnature except
humanor der.Wehav etowor kont his.

Q.Expl
ainhowt
her
eisr
ecy
clabi
li
tyandsel
f-
regul
ati
oni
nnat
ure.

or

Expl
aint
her
ecy
clabi
li
tyi
nnat
urewi
thanyt
woexampl
es.

or

Ther
ei srecy
clabi
l
ityi
nnatur
e.Explai
nthi
sst
atementwi
thanyt
woexampl
es.How
doesithelpi
nproduct
ionact
ivi
ty?

or

Explai
nt her ecy
clabil
it
yofanytwounit
sinnat
urewi
thexampl
es.Howi
situsef
ul
forsustainableproducti
onact
ivi
ti
es?
Ans:Ther ear esev eralcycli
calprocessest hatwecanseei nnat ure.Forex ampl ethe
cycleofwat er,ev aporati
ng,condensi ngandpr ecipitati
ngbackt owat ergi vingt he
weat herphenomena.Thecy cl
eskeept hesemat erialssel f
-regulat edont heear t h.
Breedsofpl antsandani mal saresimi l
arl
ysel f-
regul atedi ntheirenv ir
onment .Ina
forest,t
hegr owt hoft reestakesplacei nawaysot hatt heamountofsoi l,
pl antsand
animal sremai nsconser ved.Itneverhappenst hatt henumberoft r
eesshoot sup
andt hereisal ackofsoi lforthetrees.Theappr opr iatenessoft hecondi ti
onsf or
growt h ofbot h plant s and animals ar e self-
regul ated in nat ure keepi ng t he
popul at
ionpr opor ti
onsnat urall
ymai ntai
ned.Thi sphenomenoni st ermedassel f-
regulati
on.Inasi ngl ebreedofani mals,thenumberofmal esandf emal esgener ated
throughpr ocreationi ssucht hatthecont inui
tyofspeci esisensur edbyi tself.Thi s
happenswi th humanst oo,buti nhuman pr acti
ceshav el ed to di spropor t
ionat e
number sofmenandwomen.Theset wochar acteristicsnamel y,cy cl
icalnat ureand
self-
regulati
onpr ov i
deuswi t
hsomecl uesoft hehar monyt hatisinnat ure.

Q.Whatdo y conf
ou mean by‘ ormance’
?Expl
ai heconf
nt ormancei
nthe f
our
or
der
s.

Ans:Eachuni
tconformst hrought hepri
nci
pleofconf or
manceoranusangit
a.I
t
meanshowthecontinui
tyofthefundamental
natureoftheuni
tispr
eser
ved.
Order Mat er
ial Pr ani
cor
der Ani malor
der Humanor der
order
Things Soil, water, Plants and Ani mals and Humanbeings
met al
s,et
c trees bir
ds

Conf
ormance Const
it
uti
on Seed Br
eed
Right val
ues /
sanskar
a
conf
ormance conf
ormance conf
ormance confor
mance

Mat erialorder :Thecont i

nuityoft hefundament alnatureoft hemat eri
alunitis
preserv edthrought hephysical andchemical pr ocesses.Takei ronf orexample.Each
atom ofi ronconf ormst otheconst it
uti
onalst r uctureof‘
Iron’.Ther eisnoat om of
i
ront hatwi llbeunl iketheot heratom ofiron, ifi twere,wewoul dnotcal li
tir
on.We
callt his‘ constitution conformance’ .The mat eri
alorder ex hi
bits constit
uti
on
conformance.Wecanv eri
fyt hisforallthingsi nt hematerialor der.Forex ample,
oxygen,ni trogen,ot hergasses,gol d,sil
ver,al umi num…al loft hem conf ormt oand
arealway saccor dingtotheconst i
tuti
onoft heirki nd.Hence,wesayt hatanymat t
er
confor mst oitsconst i
tut
ionorhas‘ consti
tutionconf or
mance’ .

Plant/bioorder:Aneem seedwi l
lalwayssproutaneem plant.Al
lofusknowt hi
s.It
s
frui
ts,it
sleaves,thetasteoftheleaves,t
hecolouroftheleaves,al
lthi
sinfor
mation,
thisbasicinformati
onofev eryneem plantarestoredintheseed.Thus,wesayt he
plantisalway sast heseed,orwecansay ,‘astheseed,thustheplant.Hence,we
’
sayt hatapl antconf or
mst ot heseed,orhas‘ seedconf ormances’.Thi
s‘seed
conformance’met hodist hemechani sm bymeansofwhi chthecont i
nui
tyofa
plantspeciesismai ntai
nedinnature/exi
stence.

Ani
malor
der
:Weseet
hatacowi
sal
way
sli
keacow,
andadogi
sal
way
sli
keadog.
Animalsconf ormtot hei
rlineage.How ani
malsare,t
heirbehavi
or,i
saccordingto
thei
rlineaget heybelongt o,theli
neagetheycomef rom.Hence,wesayt hatan
animalconfor mstoit
sbr eed,orhas‘br
eedconfor
mance’.Thisbreedconf
ormance
methodi sthemechani sm bymeansofwhi chtheconti
nuit
yofananimalspeci esi
s
maintainedinnature/
existence.

Human( knowledge)or der:Wecanseet hatwehumansar enotaccor dingtoour

l
ineageorr ace,asinani mals.Wemaypi ckupsomet hingf rom ourparentsaswe
growup,butwear eusual l
yv er
ydifferentinmanyway sf r
om t hem.Wehumansar e
accordingt oourimagi nati
on;accordingtoourdesi res,thought sandselecti
oni n‘I
’
.
Thedesi res,thoughtsandsel ecti
onswehav ein‘I’cancomef rom anywhere.Itcan
comef rom pastmemor i
es;i
tcancomef rom ourpar ents,theenv ir
onment ,media
andf r
om any where.Int hecaseofhumans,wecansay‘ astheeducation,sot he
human’ .Wear eaccordingtoourdesi res,t
houghtsandsel ecti
ons.Together,wecall
these‘sanskar a’
.Hence, wesayt hatahumanbei ngconf or mst ohisorhersanskar
orhas‘ sanskaarconf ormance’.

Q.Howt
heact
ivi
tyi
sinhumanor
deri
sdi
ff
erentwi
tht
hatofani
malandpl
antor
der
?

Ans:Anact i
v i
tymeanssomet hingthat‘ hasmot i
on’and/ or‘hasar esult
’.The
mat er
ialorderisactiv
einmultipleways,andt hesamewi tht hepl
antorderorani mal
orderorhumanor der
.Wear esi t
ti
nginar oom.Butwear eactive.Wearet hinking,
desiri
ng,thebodyhasbr eathrunning,
heartt hrobbing.Theai ri
ntheroom isblowi ng.
Thewal lstandingconstant
lyalsohasact i
vity.Thechai ri
nt heroom isal
soact ive.It
maynotbev er
yv i
sibl
etoourey esbutthechai rissti
llact
ive.

Wecanunder standthi
sacti
vityintwoway s:
 Thingst hatweseear e‘ visi
blymov i
ng’,thr
ought henakedey es,suchasa
spinni
ngtop, amov i
ngbus, arunningman, ar
eactiv
e,and
 Allthi
ngst hatare‘vi
siblystati
oner y’
,arenotmov ing,arealsoacti
ve.Likea
stati
onar
ychai r.Theacti
vityofchai risthatthewoodoft hechairi
sinter
acti
ng
withtheenv i
ronmentandasar esultitdecayswithti
me.

Alluni
tsaroundus,i ncl
udingourselves,areactiv
e,allthet
ime.Theyareinter
acti
ng
withtheenv i
ronment .I
nt heactivi
ty,ther
ei sast ateorconfigur
ati
onandmot i
on
si
mul t
aneously.Thi
sr emainsallt
hetime.
Order Things Activ
ity
Materi
alorder Soi l, water
, met als, Composi t
ion/decompositi
on
etc.
Prani
corder Plantsandtrees Composi t
ion / decomposi ti
on +
respi
rati
on
Animalorder Ani malsandbi r
ds (Composition / decompositi
on,
respi
rati
on)

i
nbody+select
ioni
n‘I
’
Humanor
der Humanbei
ngs (
Compositi
on / decomposi
ti
on,
r
espi
rat
ion)

i
nbody+(
sel
ect
ion,
thought
,desi
re)i
n‘I
’
Materi
alorder:Al
lmat eri
althi
ngs( i
.e.uni
tsinthemat er
ialorder)canbeunderstood
as an acti
vit
yof‘ uni
ts’comi ng togethertof or
m a bi ggeruni t.We callt hi
s
‘
compositi
on’.Forexampl e,
thechairismadeofsmal l
erpiecesofwood.Bi ggerunit
s
can al
so separ t
ef r
om each ot hert of or
m smal l
eruni ts and we callt hi
s
‘
decompositi
on’.Likeawoodenchai rcandecayafteraf ewy ears.Thusanyuni ti
n
themateri
alordercanbeunder stoodasan‘ acti
vi
tyof‘composi t
ion/decomposit
ion’
.

Plant/bioorder:Whenwelookatalltheunitsthatmakeupt heplant/
bioor
derwe
willf
indt hattheycanbeunder
stoodi nter
msofcomposi ti
on/decompositi
onand
respi
ration.Notonlydoplantscompose( fol
l
owingnew plants)anddecompose
(decaying),t
heyareal
sobr
eathi
ng,orpulsat
ing,whichwecal
lrespi
rati
on.

Ani
mal
order
:Wecanunder
standt
heact
ivi
ti
esofani
mal
orderi
ntwoaspect
s:

•Body I n Ani
mals – Phy sicochemicalActivi
tiesThe body displ
aysthe same
activ
iti
esthatweseet hepl ant
.Thebodydi splay
srespirati
on,orbreathing,or
pulsati
ng,aswecallit.Thebodyi sal sofor
medatonepoi ntinti
meandkeeps
buil
dingcell
saswell
,i.
e.therei scomposit
ioninthebody.Hence, t
heact
ivi
ti
esi nthe
body ar ethe same as t hati nt he pl
ant/
bio order
,whi ch are:composi ti
on/
decomposi t
ionandrespi
ration.Hence,wesayt hatthebodybel ongstopl ant/
bio
order.

•‘I’I
nAni mals–ConsciousActi
vi
tiesTheact iv
iti
esin‘I’arefundament al
l
ydiff
erent
from those i nthe body.‘
I’is a uni tt hat has t he abili
ty or capacit
y of
assumi ng.Animal
smakeassumpt i
ons.I fyouhav eadogandsomest ranger
scome
i
nt othehouse,thedogmayst ar
tbar ki
ngathi m.Ifthispersonstay satyourhouse,
thedogmayst opsbar
kingathim,butwi llcontinuetobar katotherstranger
s.What
hashappenedher eisthatthedog’ s‘assumpt ion’aboutt hi
sper sonhaschanged,
duet owhi ch;t
hewayinwhichitrespondst otheper sonhaschanged.Wecal lthis
assuming.

I
tisimportantt
onot ethatt
hisconsciousnessorfacul
tyofassumi
ngisnotinthe
body
.Thebodybel ongst othepl
ant/bioorder
,andisphysi
cochemi
cali
nnature.I
t
j
ustrespondstophysi
cochemicali
nputs.

Human( knowledge)order
:Theactivi
ti
esinhumanbodyar esimil
artothatinthe
animalbody ,andwehav eseent hi
sindetailas:composit
ion/decomposi
ti
onand
respir
ati
on.Wheni tcomest oconsci
ousnessor‘ I
’,however,t
hehumandi spl
ays
mor ethanjustanabil
it
yto‘sel
ect
’ormakechoicesasanimalsdo.

Thus, i
n human beings, ‘
I
’ has the act
ivi
ti
es of desiri
ng, thi
nki
ng, and
sel
ect
ing/t
asti
ng,wi
thapossi
bil
i
tyorneedforunder
standingandreali
zat
ion.Onl
y
humanshav ethi
sneedtoknow andthati
swhyi ti
scal l
edgyanaav ast
ha–t he
knowl
edgeorder.

Q.Expl
aint
hebasi
cact
ivi
tyi
nthef
ouror
der
sinnat
ure.

Ans:
Order Thi
ngs BasicActivi
ty
Materi
al Soi
l,water
,met al
s, .Recognizi
ng, f
ulf
il
lment
or
der et
c.
Prani
corder Pl
antsandtrees Recognizi
ng, f
ulf
il
lment
Animalor
der Ani
malsandbi r
ds ( Recognizi
ng,ful
fil
l
ment)inbody+
(assuming,recognizi
ng,
ful
fi
ll
ment)in‘
I’
Human Humanbeings Recognizi
ng, f
ulf
il
lmentinbody+(knowing,
or
der assuming,recognizi
ng,f
ulf
il
lment
)in‘I
’

Int hemat er i
alandpr anicor der,therei sonl yrecogni zi
ngandf ul
fil
lment.Such
units do nothav et he act i
vi
ti
esofassumi ng and knowi ng.Take forex ampl e,
hydr ogenandox ygenr ecognizet herelationt oeachot her
,andcombi net of or
m
wat er.A brickandt heot herbrickhav eadef i
nit
er elati
on,recognizeitandget
arrangedt of orm abuil
ding.Apl antrecogni zestherelati
onwi thsunandwat er,and
ful
f i
lsitbyact i
ngaccordingly.Suchact i
vitiestakeplaceinasi mi l
arwayallthet i
me,
therei snosel ect
ioninvolv
edher e.Apl antdoesnotchooset oturnornottot urnto
sun,absor bornott oabsor bwat er.Similar l
y,t
hefani ny ourroom doesnotchoose
tor otateclockwiseorant i-cl
ockwise.Itt urnsaspert hewi ndi
ngi nthemot or.No
choice.

Whenwel
ookatt
heani
mal
sandhumans,
wef
indsel
ect
iont
aki
ngpl
ace.

Q.Commentont
hest
atement
:“Nat
urei
sli
mit
edandspacei
sunl
i
mit
ed.
”

Ans:Nat urehasf ourordersandt hereareunitsineachorder.Eachuni ti

slimitedin
si
ze.Thesi zerangesf rom bei ngreall
ysmall (
atom)t or
eall
ybi g( galaxi
es).Eachand
everyuni tisf ini
teandl i
mi tedi nsize,bei tthesmal l
estpar ti
cleort hebi ggest
galaxies.Space, ont heotherhandi sunli
mited.Spacehasno‘ size’,unli
keunits,i
tis
notbounded.So,t hereisnobegi nningorendt ospace,ast herei st ounits.For
exampl e, whenwet akeabook, weknowt hatitstart
sandf i
nishes.Wesayt hebook
i
s‘limi t
ed’ insize.Whenwet akespace, ther
ei snosuchthing.Ther eisspacebehi nd
us,insideus, betweenusandt hebook,betweent hebookandt heear th,i
nt hebook,
i
nev erypageofi t,insi
det hepage,andbey ondt heearh….al
t lthewayt il
lwecan
i
magi ne.Wef i
ndt hatspaceper v
ades;itisal l
-perv
adi
ng.Uni ts,ont heot herhand
arenotal l
-pervading.Thisishowwer ecognizethem asunit
s.

Q.Howcanwesayt
hat‘
nat
urei
sSel
fOr
gani
zedandi
nspaceSel
f-
Organi
zat
ionI
s
Avai
labl
e.’

Ans:Ev er
yuni tisanor ganizati
on.Auni trecognizesot heruni
tsandcombi nesto
form a bi ggeror ganizati
on.St ar
ting from the at om,t othe bi
g galaxy,thi
s
organizat
iongoeson, asasel f-
organizati
on.Atev erylevel,
wegetaself-
organi
zati
on.
Subat omicpar ti
clesr ecognizeeachot herandcomet ogethert
oform atoms.Cell
s
recognizeeachot herandf orm or ganizati
onsl i
keor gansandabody .Planetar
y
bodies,solarsystems, galaxiesarest il
lbi
ggeror ganiz
ations.Wearenotorgani
zingit
.
Wear enotsuppl yingitor ganizati
onf rom outsi
de.

Whenwel
ookathumans,
weseet
hatwear
esel
f-
organi
zedatt
hel
eveloft
hebody
.
We ar e not or ganizi
ng the body . Wear e not doi ng any thi
ng f or t he
coordinati
onbet weent heheart
,kidney s,lungs, eyes,brain,hands,legs, etc.Allthese
arefunct i
oningt ogether.Ourinputi sneededonl ytopr ovi
det her equirednut ri
tion,
andt oassistt hebodywhenwef allsick/getinjured.Att helevelof‘I’,wear enotsel f
-
organized,butbei nginspace,self-
or ganizationisav ail
abl etothesel f(‘
I
’).That’swhy
wear ei npur sui
tofhappi ness,whichi sessent ial
lybeingi nhar mony .Whenev erwe
arenoti nhar mony ,weareunhappy .Allt heuni tsoffouror dersar esel f-or
gani zed.
Noonei sor ganizingthem fr
om out side.Noonei ssuppl yi
ngthisor ganizati
on.Thi s
self
-organizationisav ail
abl
et ounitsbei ngi nspace.Hence,f orspace,wesay‘ self
organizati
oni sav ail
abl
e’.

Q.Def
ineexi
stence?Showt
hatexi
stencei
sinaf
orm ofco-
exi
stence.

or

Exi
stence i
s co-
exi
stence ofmut
ual
lyi
nter
act
ing uni
tsi
n al
l-
per
vasi
ve space.
Expl
ain.

or

“
Exi
stence=Nat
uresubmer
gedi
nspace”–El
abor
atet
hispoi
nt.

or

Di
ff
erent
iat
ebet
weenuni
tsandspace.Howar
euni
tssel
f-
organi
zedi
nspace?

or

Whatar
ethev
ari
ousat
tri
but
esofuni
tsandspace?Expl
aineach.

or

Writ
eashor
tnoteon‘
nat
ure(
uni
ts)submer
gedi
nspace’
.Expl
aint
hemeani
ngof
submer
gedher
e.

or

‘
Exi
stencei
sco-
exi
stence’
.Gi
vey
ouropi
nion.

Ans:Al
ltheuni
tst
oget
herconst
it
utenat
ure.Al
ltheuni
tsofnatur
eexi
sti
nspace
whichisani
mport
antr
eal
it
ytounderst
and.Exi
stencei
snot
hingbutt
henatur
ein
space.

Exi
stence = Exi
st + Essence, what
everexi
sts.
 
Tobe har
mony

Wedefineunitassomethingt
hati
slimitedinsize.Li
keasmal lbl
adeofhumanhair
tothebiggestpl
anetsweknow of,theyar eal
llimit
edinsize,i.
e.boundedonsi
x
si
des.So,allt
he‘t
hings’wehavebeenst udyi
ngsof ar:t
hehumanbei ngs,ani
mal
s,
l
umpsofmatteraswellasv ari
ousatomsandmol
ecul
es,ar
eal
l‘uni
ts’
.Wecan
r
ecogni
zet
hem assuch,
theyarecount
able.

Butt herei sanot her‘reali

ty’called‘space’ .Wenor mal lydon’tpayat tent i
ont ot hi
s
‘
real i
ty’
,becausei t
’snota‘ unit
’.Wecan’ t‘ t
ouchi t
’,smel lit
.Wenor mal lyjust‘see
throughi t’
.Butt hefactisbecausewecan’ t‘t
ouchit’or‘seei t
’aswewoul dseeauni t
l
ikeourbody ,ourf r
iends,orapi eceofr ock,doesn’tmeani tdoesnotex ist
.Space
existsev erywher e.Co-existencei sast at einwhi cht woormor egroupsar eli
ving
toget herwhi ler espect i
ng thei rdifferences and r esolvi
ng theirconf l
icts non-
violently
.Coex istencehasbeendef i
nedi nnumer ousway s:
1. Toex i
sttogether(int i
meorspace)andt oex i
stinmut ual
tol erance.
2. Tol earntorecogni zeandl iv
ewi thdif
ference.
3. Tohav ear el
ationshi pbetweenper sonsorgr oupsinwhichnoneoft he
parti
esi stryingtodest roytheot her .
4. Toex i
sttogether(int i
meorpl ace)andt oex i
stinmut ualtolerance.

EXI
STENCE

Nat
uresubmer
gedi
nSpace

(
Col
l
ect
ionofuni
ts)(
Empt
y)

Li
mit
edUnl
i
mit
ed

Act
iveNoact
ivi
ty

Ener
gizedEqui
l
ibr
ium ener
gy

Recogni
zesandf
ulf
il
sther
elat
ionAl
lref
lect
ing,
transpar
ent

Sel
for
gani
zedSel
for
gani
zedi
sav
ail
abl
e

Uni
tAl
lper
vasi
ve

Abundancewi
thdi
ver
sit
yAl
lper
vasi
ve

Consci
ousness(
I)–Ni
rant
arNi
tya

Mat
eri
al-Ani
tya(
Uli
mit
edi
nspaceandt
ime)

(
Nir
anat
ar:
Limi
tedi
nspace,
Unl
i
mit
edi
nti
me,
Ani
tya:
Limi
tedi
nspaceandt
ime)

Whenwel ookattheexi
stencearound,thefi
rstt
hingweseeisspace.Andthenwe
seetheuni t
sinspace.Betweeneverytwounitstherei
saspace.Theunit
sexisti
n
space.Ifweweret odef
inethi
s,wewoul dsaythatther
earet
wokindsofreal
iti
esi
n
exi
stenceandtheseare:spaceandunit
s( i
nspace).Sowesay
,

Exi
stence=space+uni
ts(
inspace)

Si
ncenat
ureconsi
stsoft
hef
ouror
der
swehav
ebeendi
scussi
ng,
wecansay
,
“
Exi
stence=Nat
uresubmer
gedi
nspace”
.

Nat
ure=Fouror
der
s(Mat
eri
al,
Plant
/Bi
oorPr
ani
c,Ani
mal
andHumanOr
der
)

Q.Expl
aint
heconceptofhol
i
sti
cper
cept
ionofhar
monyi
nexi
stence.

Ans:Theexi stencei suni t

si nspace.Spacei stheempt yar eaal lar ound.Theuni t s
areoft wot y pes:mat erial(i
nsent i
ent )andconsci ous( thesent i
ent‘ I
’).Themat er ial
unit
sar et ransf ormabl e,andt heircomposi t
ionkeepsonchangi ng,hencet hese
aregat hansheel .Theot hercat egoryofuni t
s, t
hesent ient‘ I
’
, doesnott ransform and
arecompl et eincomposi ti
on,hencegat hanpur na.Themat erialuni tsar echangef ul
(wit
hact i
vitiesofr ecogni zi
ngandf ulfi
l
mentonl y)whi let heot herki ndsofuni tsar e
continuous( wi thact i
v i
tiesofknowi ng,assumi ng,r ecogni z i
ngandf ulfi
lment)
.The
mat eri
aluni tsar eav ail
abl eint woor ders–mat erialor derandpr ani cor der.I
nt he
mat eri
alor der ,anat om combi neswi thanot herat om t of orm amol ecul e;amolecul e
similar
lyf ormsamol ecul arstructure.Mol ecularst ructuresar ef oundi ntwof orms:
l
umpsandf l
uids.Fl uidsgi venut ri
tiont opr anicor der.Inpr anicor der ,thesmal lest
unit
sar epl antcel lswhi chcombi newi t
hot hercel lst of orm pl ants,ani malbodi es
andhumanbodi es.Theco- ex i
stenceof‘ I’withtheani malbodybecomest heanimal
order,andt heco- existenceof‘ I’witht hehumanbodybecomest hehumanor der .
Compl etionofr i
ghtunder standingi nhumanbei ngi scal ledkr iyapur nat aandabi lity
toli
v ewithcompl eteunder standingi scalledachar anpur nat a.

Ifwel ookatthel
eftsideofthechar
t,t
hetr
ansf or
mationkeepstaki
ngplaceandthe
transformati
oniscyclicinnatur
e.Butonther i
ghthandside,thetransi
ti
onsare
acy cl
ic.Thi
simpl
iesthatwhatwehaveunderstoodconti
nuestostaywithus.Wewil
l
nev ermissit
.Thi
sisat ransi
ti
oni
nonedir
ection.Thi
sisactual
lycal
leddevel
opment
(vikas).

So,Ex i
stenceisi nthef orm ofco- exi
stence.Itisin Harmony.Wedon’ thave
tocreatethi
sharmony ,italr
eadyex ists.Weonl yhavetounder st
andi
tt obei nit.
Thismeanst hathavingt heknowl edgeofsel f(‘
I’
)givesmet heknowl edgeof
humaneconduct( howt oli
veinex i
stence,withthefouror
ders).Wit
hthi
sknowl edge,
Icanliv
ewi thhumaneconduct .Thi
si sthependingtaskwehav etocomplete.
“
Exi
stence=Nat
uresubmer
gedi
nspace”
.

Nat
ure=Fouror
der
s(Mat
eri
al,
Plant
/Bi
oorPr
ani
c,Ani
mal
andHumanOr
der
)

Q.Expl
aint
heconceptofhol
i
sti
cper
cept
ionofhar
monyi
nexi
stence.

Ans:Theexi stencei suni t

si nspace.Spacei stheempt yar eaal lar ound.Theuni t s
areoft wot y pes:mat erial(i
nsent i
ent )andconsci ous( thesent i
ent‘ I
’).Themat er ial
unit
sar et ransf ormabl e,andt heircomposi t
ionkeepsonchangi ng,hencet hese
aregat hansheel .Theot hercat egoryofuni t
s, t
hesent ient‘ I
’
, doesnott ransform and
arecompl et eincomposi ti
on,hencegat hanpur na.Themat erialuni tsar echangef ul
(wit
hact i
vitiesofr ecogni zi
ngandf ulfi
l
mentonl y)whi let heot herki ndsofuni tsar e
continuous( wi thact i
v i
tiesofknowi ng,assumi ng,r ecogni z i
ngandf ulfi
lment)
.The
mat eri
aluni tsar eav ail
abl eint woor ders–mat erialor derandpr ani cor der.I
nt he
mat eri
alor der ,anat om combi neswi thanot herat om t of orm amol ecul e;amolecul e
similar
lyf ormsamol ecul arstructure.Mol ecularst ructuresar ef oundi ntwof orms:
l
umpsandf l
uids.Fl uidsgi venut ri
tiont opr anicor der.Inpr anicor der ,thesmal lest
unit
sar epl antcel lswhi chcombi newi t
hot hercel lst of orm pl ants,ani malbodi es
andhumanbodi es.Theco- ex i
stenceof‘ I’withtheani malbodybecomest heanimal
order,andt heco- existenceof‘ I’witht hehumanbodybecomest hehumanor der .
Compl etionofr i
ghtunder standingi nhumanbei ngi scal ledkr iyapur nat aandabi lity
toli
v ewithcompl eteunder standingi scalledachar anpur nat a.

Ifwel ookatthel
eftsideofthechar
t,t
hetr
ansf or
mationkeepstaki
ngplaceandthe
transformati
oniscyclicinnatur
e.Butonther i
ghthandside,thetransi
ti
onsare
acy cl
ic.Thi
simpl
iesthatwhatwehaveunderstoodconti
nuestostaywithus.Wewil
l
nev ermissit
.Thi
sisat ransi
ti
oni
nonedir
ection.Thi
sisactual
lycal
leddevel
opment
(vikas).

So,Ex i
stenceisi nthef orm ofco- exi
stence.Itisin Harmony.Wedon’ thave
tocreatethi
sharmony ,italr
eadyex ists.Weonl yhavetounder st
andi
tt obei nit.
Thismeanst hathavingt heknowl edgeofsel f(‘
I’
)givesmet heknowl edgeof
humaneconduct( howt oli
veinex i
stence,withthefouror
ders).Wit
hthi
sknowl edge,
Icanliv
ewi thhumaneconduct .Thi
si sthependingtaskwehav etocomplete.
 UNI
T5

Q.Whatarethevaluesinint
eract
ionofhumanbei
ngswi
tht
hemat
eri
alt
hings?
Gi
veoneexampleofeach.

or

Whatisuti
li
tyval
ueandar
ti
sti
cval
ue?How ar
ebot
himpor
tanti
nhumanl
if
e?
Expl
ainwi
thexampl
e.

or

'
Whent
her
eisnout
il
it
yther
eisnoscopef
orar
ttoo'
.Expl
ain.

Ans:Compet ence ofl ivi

ng i n accordance with universalhuman v al
ues ort he
parti
cipationofauni tint hel argerorder-it
snat ur
alchar acter
ist
icsorsv abhava.
Valuesar eapar tofouret hicalconduct .Theyarethenat uralout
comeofr eali
zati
on
andr i
ghtunder standing,whi char ealwaysdefini
te.Valuesneednott obeimposed
thr
oughf ear,gr
eedorbl i
ndbel i
ef.Thev astumulya( val
uesofHumanBei ngi nthe
Int
eractionwi t
htheRestoft heNat ure)istheparti
cipati
onoft hehumanbei ngwith
therestoft henature.Iti
sfur thercategori
zedas:

1. Ut
il
it
yValue(Upyogit
aMulya):Theparti
cipat
ionofhumanbei
nginensur
ingt
he
rol
eofphysi
cal
faci
li
tyinnur
tur
e,protect
ionandpr ov
idi
ngmeansf
ort
hebody.

2. Ar
ti
sti
cv al
ue(kal
amuly
a):Thepart
icipati
onofahumanbei
ngi
nensur
ingt
he
rol
eofphysi
calf
aci
li
tyt
ohel
pandpreser
v eitsuti
l
ity
.

Forexampl
e,t
heut
il
it
yval
ueofapeni
sthati
tai
dsi
nwr
it
ing.Thi
spr
ovi
desameans
tothebody
.

Provi
dingacaptothepensot hatthei
nkdoesnotspi l
l
,aproperdesi
gnforholding
ofthepenwhil
ewriti
ng,et
c.preser
vetheut i
l
ityofthepen.Ashir
thastheuti
l
itythat
i
tprotect
sthebody.Thi
sisit
sutil
it
yvalue.Designi
ngtheshi
rtsothati
tcanbeeasi l
y
putonisthear
ti
sti
cv al
ue.

Q.Whatdoy ouunderstandbydef
ini
ti
venessofet
hicalhumanconduct
?Whyi
sthi
s
def
ini
ti
venessdesi
rable?

or

Whatdoy oumeanbydef
ini
ti
venessofet
hicalhumanconduct
?How cani
tbe
ensur
ed?

Ans:Therightunderstandi
nggai
nedthr
oughsel f
-expl
orat
ional
soenablesust o
i
denti
fythedefi
niti
venessofhumanconductwhichmayal sobecal
ledtheethi
cal
humanconduct.Iti
sthesameforall
humanbeings.

Sowearealsoabl
etounder
standtheuni
ver
sal
it
yofethi
calhumanconductwhi
chi
s
i
nconsonancewit
htheuniversalhumanval
ues.Eachoneofuswant stohavea
definit
econductbutpresentl
ywemaynotbeabl etoensur ethat.Thi
sisbecausewe
arepr esentlyl
i
v i
ngonthebasisofourpr e-condit
ioningsorassumpt ionswhi char e
noti nconsonancewiththetr
uthortherightunderstanding.But,t
hissi
tuationneither
givessat i
sfact
iontousnottoothers.Wedoseet hehumanbei ngsstr
uggl i
ngt ofind
outwhatt her i
ghtconductisand int hepr ocess,ex hibi
ti
ng awi dev ar
ietyof
attr
ibutes.Weal soseepeopledebat i
ngendl essl
yaboutwhatt heyconsidert obe
ethical.Butunl
esswehav et
her i
ghtunder st
anding,wear enotablet oidenti
fyt he
definit
ivenessofet hi
calhumanconduct .Itcanbeunder stoodint er
msoft he
foll
owi ng:

1. Val
ues(Mulya):Compet
enceofl
ivi
nginaccordancewithuniv
ersalhumanvalues
orthe par
ti
cipat
ion ofa uni
tinthe lar
gerorder-its nat
uralcharact
eri
sti
cs or
sv
abhavaisknownasv al
ues.Val
uesareapartofourethi
calconduct.

2. Policy(Nit
i)
:poli
cyi
st he deci
sion (pl
an,pr
ogram,implement
ati
on,resul
ts,
eval
uation)aboutt
heenr
ichment,pr
ot ect
ionandri
ghtut
il
izat
ionoftheresour
ces
(sel
f,bodyandweal
th–mana,tanaanddhana) .

3. Charact
er(Char
it
ra):Thedefini
tenessofmydesir
e,thoughtandselect
iongi
ves
def
ini
teness t
o my l i
ving.Defi
nit
iveness ofchar
acterist he out
come oft he
def
ini
tenessofmybehav iorandwork.

Q.CommentonPr
ofessi
on–i
nthel
ightofcompr
ehensi
vehumangoal

Ans:Anypr ofessioni sachannelf orpar ti

cipationbyhumanbei ngsinthelarger
orderinpur suanceofcompr ehensivehumangoal .Int hepr ocess,onei sablet o
contri
but etowar dst helivel
ihoodofone’ sf ami lyandal sopar ti
cipateinthelarger
orderconst i
tutingthesoci etyandt henat urear ound.Al lt
heseact ivit
iesdorequirea
cert
aindegr eeofski l
landar eex pect edtobeper formedi nconsonancewi t
ht he
compr ehensi vehumangoal .Thenonl y,thesewi l
lbeconduci vet othesustained
welfareoft heindividualaswel last hesociety .Theex cell
enceort hesuccessofany
professionalact i
vit
yist obej udgedf rom thiscompr ehensivepoi ntofv i
ewonlyand
noti ntermsofj ustweal thgener ati
on.Accor dingly ,thepr ofessioni snotonlya
meansofear ningone’ sl i
veli
hoodbutameansofone’ sev olutionbyappr opri
ate
parti
cipati
oni nthel argeror der.Itisani mpor tantact ivi
tyt oaut henti
cat
eone’ s
understanding, wherebyinteractwithot herhumanbei ngsandwi t
hr estofnatur
ei na
mut uall
yfulfil
li
ngmanner .Thus,professionisa‘ service’.

Q.Whatdoy
oumeanbypr
ofessi
onalet
hics?

Ans:Pr ofessi
onalet hicsmeanst odev el
oppr ofessionalcompet encewithet hical
humanconduct .Et hicalhumanconductmeansdef init
ivenessofhumanconduct .
Ethi
calhumanconducti sthefoundationofpr ofessi
onalet hi
cs.Theonl yeffectiv
e
wayt o ensure professi onalethi
csi st hrough correctappr aisaland systemat i
c
developmentof et hicalcompet ence int he professi onal( t
he human bei ng).
Professionisasi gnificantdomai nofhumanact i
vit
yt argetedtowar dspart
ici
pat i
ng
i
nt hel ar
geror derwhi chi ncl
udest hesoci et
yandnat ur
ear ound.Thus,i tisa
meani ngfulpart
icipati
onf oreachonei noneormor eoft hef i
vedomai nsofhuman
endeav orneededf orahar monioussociety.Ethi
calconductofpr ofessi
onimpliesthe
ri
ghtut
il
izati
onofone’ sprof
essionalski
l
lstowardstheful
fil
mentofcompr ehensive
humangoalandt hus,meaningful
lypart
ici
pat
esi nthelargerorder.Professional
ethi
csmaybedef inedasaf orm ofappli
edethicsthatexaminesethicalpri
nciples
andmoral oret
hicalprobl
emst hatar
isei
nabusinessenvir
onment .

Professi
onalet
hicsconcernsthemor ali
ssuesthatar
isebecauseofthespeci
ali
st
knowledgethatprofessi
onal
sat t
ain,andhow theuseofthisknowledgeshoul
dbe
governedwhenpr ov
idingaser
vicetothepublic.

Q.Whatdo y
ou mean bycompet
ence i
n pr
ofessi
onalet
hics?El
abor
ate wi
th
exampl
es.

or

Whatdoy
ouunderstandbycompet
encei
npr
ofessi
onalet
hics?Gi
vet
woexampl
es
ofi
tsi
mpl
icat
ionsi
ni ndust
ry.

Ans:Pr
ofessi
onalet
hicsmeanst
odev
eloppr
ofessi
onalcompet
encewi
thet
hical
humanconduct.

Developinget hical compet encei nt heindi vi

dual (
profession)i st heonl yeffecti
veway
toensur eprof essional ethics.Thedev elopmentofet hi
cal compet encei sal ongt erm
processt obeachi ev edt hroughappr opriatev alueeducat i
on.Aspr ofessi
oni sonl ya
subsetoft he l i
fe act ivities,t he compet ence i n pr ofession wi l
lonl y be t he
mani f
estati
onofone’ srightunder standing.Thesal ientf eatureschar acterizi
ngt his
compet encecanbesummar izedasf oll
ows:
1. Cl ar
ityaboutcompr ehensi vehumangoal :Samadhan–Samr idhi–Abhay–
Sah-asti
tv a,andi t
sfulfil
mentt hr oughuni ver salhumanor der.
2. Conf idencei nonesel f
:Basedont her ightunder st andingofonesel fandt he
restofex istence.
3. Mut ual l
yf ulfil
li
ngbehav i
or :Clarityandconf i
dencei net hicalhumanconduct
andi tscor rel
at ionwi thsust ainedper sonalaswel lascol lecti
v ehappi nessand
prosperity.
4. Mut ual l
yenr ichi
ngi nteract i
onwi thnat ure:Self-suf f
iciencyi nf ulfi
lmentof
physicalneeds;abi l
ityt oassesst heneedsf orphy sicalf acil
iti
esf ort hef amily
andt hei
rf ulfi
lmentt hroughpr oductionsy stemsensur inghar monyi nt henat ure.
Int he li
ghtoft he abov e,one acqui res t he abili
tyt oi dent i
fyand dev el
op
appropriate( peopl e-fri
endl yandeco- fri
endl y)technol ogies,pr oduct i
onsy stems
etc.

Q.Whatdoy
oumeanby‘
uni
ver
salhumanor
der
’?

or

Whati
syourv
isi
onofauni
ver
salhumanor
der
?Wr
it
einy
ourownwor
ds.

or

Whatdoy
oumeanbyuni
ver
salhumanor
der
?Whatar
eit
simpl
icat
ions?
Ans:Universalhumanor der(sarvabhaumav yavastha)i saf eel
ingofbei ngrel
atedto
everyunitincludi
nghumanbei ngsandot herent i
tiesofnat ure.Havingunderstood
thecompr ehensivehumangoal ,wear eablet obei nhar monynotonl ywithhuman
beings,butalsowiththerestofthenat ur
e.Wear eabl etoseet hatwear erel
atedto
everyuniti
nnat ur
eandensur emut ualful
fi
lmenti nt hatrel
at i
onship.Ont hebasesof
underst
andingofhar mony ,wegett henot i
onofanundi videdsoci et
yanduni versal
humanor der.Theuniversalhumanor derwil
lcompr iseof :

1. Thefi
vedimensionsofhuman endeav
or(
educat
ion,heal
th et
c.)t
owar
dsa
fr
agment
edsoci
ety.

2. Thestepsoforgani
zati
onfrom f
amil
ytoworl
dfami
l
y,eachanchor
edi
nri
ght
under
standi
ngwi
lli
ntegr
atedint
hefol
lowi
ngway
:

Fami
l
y f
ami
l
ycl
ust
er v
il
lage/communi
ty v
il
lagecl
ust
er   wor
ldf
ami
l
y

Q.Whatar
ethei
mpl
icat
ionsofv
aluebasedl
iv
ingatal
lfourl
evel
sofl
i
ving?Expl
ain.

ANS.Thei
mpl
i
cat
ionsofv
alue-
basedl
i
vingcanbest
udi
edi
nthef
oll
owi
ngt
erms:

1.Atthel eveloftheindi
vi
dual–Tr ansit
iontowardshappi
nessandpr osperi
tywill
takeplaceattheindi
vi
duallev
el.I
twil
linsti
lsel
f-
confi
dence,
spontaneousjoyf
ulness,
peace,contentmentand bl i
ss i
nt he self
,and also per
sever
ance,braveryand
generosit
yinliv
ingofthei
ndivi
dual
.

2.Atthel eveloft hef amily-Mutualful

fil
menti nrel
ationshi
ps,pr
osperi
tyi
nt he
famil
y,sustenanceofj ointfami
li
es,famil
yast hebuil
dingblockofsoci
etalor
derin
placeoflawenf orci
ngbodi es,r
espectforallwit
houtdiff
erenti
ati
ononthebasisof
age,gender,cast
e, r
ace,money ,
post,cr
eed,etc.

3.Atthelevelofthesociety– Fearl
essnessi nthesociety
,holi
sti
csyst
emsfor
educat
ion,heal
th,j
ust
ice,producti
on,ex change and st
orage,harmonybet
ween
nati
ons,wor
ldgrowi
ngasaf amil
y.

4.Atthel
evelofnat
ure–Co-exi
stenceofal
luni
tsi
nnature,eart
hgett
ingmor eand
moresuit
edforsust
enanceofallenti
ti
esonthegl
obe,balanceofseasons,proper
devel
opment

Q.Whatwouldbet
hepr
agmat
ici
mpl
icat
ionsofv
alue-
basedl
i
vingatt
hef
ourl
evel
s?
Bri
efl
yexpl
ain.

Ans:Thei
mpl
i
cat
ionsofv
aluebasedl
i
vingcanbeunder
stoodi
nthef
oll
owi
ngt
erms:

1.Att heleveloftheindi
vidual–Achievehappiness,
peace,cont
entmentandblissi
n
the self,perseverance,bravery and gener
osityinli
ving ofthe indi
vi
dual
.The
i
ndividualgetridofthetensions,
frust
rati
ons,depr
essi
on,andothersuchsit
uat
ions

2.Atthel evelofthef amil

y-Mut ualful
fi
ll
mentinrel
ati
onshi
ps,pr
osperi
tyi
nt he
famil
y,sustenanceofjointfami
li
es,famil
yasthebui
ldi
ngblockofsoci
etalor
derin
placeoflawenf or
cingbodies,r
espectforal
lwit
houtdi
ffer
enti
ati
ononthebasisof
age,
gender
,cast
e,r
ace,
money
,post
,cr
eed,
etc.

3.Attheleveloft hesociet
y– Fear l
essnessi nthesoci ety
,holi
sti
csystemsf or
educati
on,heal
th,justi
ce,product
ion,ex change and storage,harmonybetween
nati
ons,worl
dgr owingasaf amily
.Differ
entiati
onsont hebasi sofbody,phy
sical
faci
l
iti
esandbel
iefswill
bereduced.

4.Atthel
evelofnature–Co-exi
stenceofal
lunitsinnature, ear
thget
ti
ngmor eand
moresuit
edf orsust
enanceofallenti
ti
esonthegl obe,balanceofseasons,proper
devel
opment.Theprobl
emsofpol l
uti
onandresourcedepletioncanbesolv
ed.

Q.How do the cur

rentworl
dvi
ews l
ead t
o cont
radi
cti
ons and di
lemmas i
n
pr
ofessi
onall
if
e?–Explai
n.

Ans:Cont radi ct i
ons and Di l
emmas:We can under stand mor e cl ear lyt hrough
exampl eshow t hecont radictionsanddi lemmasar einher entlygener atedbyt he
prev ai lingwor ldv iew i nwhi chweal thmax imizationi sper ceivedt obet hepr ime
obj ect iv e.I n such apar adigm,‘ yourlossi smygai n’.Thust heot herper son’s
happi nessseemst obei nconf li
ctwi t
hmyhappi ness.I nt hatcase,t heot herpeopl e
hav et obeex pl oitedf oronet ogai naf f
luenceandt herei snopossi bilityofmut ual
fulfilmenti nasust ainableway .Inthesameway ,ex ploit
at i
onofnat ureal sobecomes
accept abl easi thel psaper sont oaccumul ateweal theasi l
yandt her ei snol i
mi tto
this.Letusanal yz ehow suchawor ldv iew af fect st hepr opensi tyofpeopl ei n
differ entpr ofessi ons.Taket heex ampleofbusi nessci rcles,whenev ert her ei sa
scar cityofcommodi tyduet osay–monsoonf ai
lur eorot hernat uraldi stur bancesor
war set c,t hepeopl eingener alarei ndistressandneedsuccour ;howev eri nsucha
situat i
ont hebusi nessmenendowedwi thmat eri
alisticwor ldv i
ewwi llf eelel atedand
l
ookati tasanoppor tuni t
yt omakemax imum pr ofit
.Theyf eelt hatt hemar keti s
‘
impr ov ing’ andt heyshoul dt aket hemax imum adv antageofi t
,ev enaccent uateitby
hoar dingandbl ackmar ketingt oser vet heirobj ective.Thust hei nter estofsuch
busi nessmenandt heconsumer si ngener alcomei ndi rectconf l
ict.Whi lei nr ealit
y
theyar eex pect edt obemut uallycompl ement ar
y .I nasi mi larway ,et hicalpr acti
ces
l
ikeadul terat i
onandspur i
ouspr oducti
onet c.ar eal soadopt edi nanat temptt o
i
ncr easepr ofits-al beitatt hecostofgr eatlyendanger ingpubl icheal thandsaf ety.An
i
nt er est ingex ampl eoft hepr ev ail
i
ngdi chot omyi sev i
denti ntheadv er tisement st hat
wedai lycomeacr oss,par t
icularlyincaseofv ar
iousev i
dent l
yhar mf ulpr oduct slike
cigar ettes,panmasal aet c.Wher eononehand,t heuseoft hesepr oduct si shi ghly
glamor i
zedt oat tractt heconsumer sandi nt heendt her ei sani nconspi cuous
stat ut or ywar ningi ndicat i
ngt hatt heuseoft hesepr oduct si si njurioust oheal t
h.
Thust her ei scl eart endencyofmaki ngpr of i
tsbypr omot ingt hesal eoft hepr oduct s
whi char ei njurioust opubl i
cheal t
h.Insuchasi t
uat i
ont hedi l
emmaast ohowmuch
i
mpor tancei st obegi vent oone’ sprof i
tandhow mucht ot hewel far eal way s
remai nsunr esol v ed.

Q.Whatdoy
ouunder
standbyhol
ist
ict
echnol
ogy
?Br
ief
lyexpl
ain.

or

Whatisahol
ist
ictechnol
ogy?Takeanyt
wosuchexampl
esf
rom t
heI
ndi
an
t
radi
ti
onandelaborateonthem.
 or

Descr
ibebri
efl
ythecr
it
eri
aforev
aluat
ionofhol
ist
ict
echnol
ogy
.Suppor
tyour
answerwit
hanexample.

Ans:Themoder ntechnologi esandsy stemsar eallhumani nventi

onsinresponset o
theneedsv i
suali
zedundert heinfl
uenceoft hepr evail
i
ngwor l
dview.Accor dingl
y,
theyhavebeendesignedandopt i
miz edt otheobject i
v ef
unctionsbestsuitedt othi
s
worldv i
ew.In ordert of acili
tatethe dev elopmentofhol ist
ictechnologiesand
systems,itwil
lbenecessar yt ov i
sual i
zeal ter
nat i
veobj ecti
vef unct
ionsandt o
formulat
eappropri
atecr i
teriaforeval uati
oncompat iblewithcompr ehensivehuman
goal.Gener
all
yspeaking,t herear ethreebr oadcr i
teriatoguidet hedevelopmentof
suchtechnol
ogiesandsy stems, v
iz.
a. Cateri
ngt oappropriateneedsandl ifest
yles,
b. People-f
riendly,and
c. Eco-f
riendly .

Cr
it
eri
aforTechnol
ogi
es

Theabov
ement
ionedgener
alcr
it
eri
acanbei
temi
zedi
ntomor
especi
fi
cfor
m as
fol
l
ows:

1. Cat
eri
ngt
oreal
humanneeds

2. Compat
ibl
ewi
thnat
ural
syst
emsandcy
cles

3. Faci
l
itat
ingef
fect
iveut
il
izat
ionofhumanbody
,ani
mal
s,pl
ant
sandmat
eri
als

4. Saf
e,user
-f
ri
endl
yandconduci
vet
oheal
th

5. Pr
oduci
blewi
thl
ocal
resour
cesandexper
ti
seasf
araspossi
ble

6. Pr
omot
ingt
heuseofr
enewabl
eener
gyr
esour
ces

7. Lowcostandener
gyef
fi
ci
ent

8. Enhanci
nghumani
nter
act
ionandcooper
ati
on

Q.Gi
veacr
it
icalr
evi
ewoft
hecur
rentmanagementmodel
sinpr
ofessi
on.

Ans:Ifwer eal
lywi sht ogainani nsightintot hehol i
sti
csy stems,wehav eal otto
l
earnf r
om sy stems of nat ure and f rom t radit
ionalpr actices.Wi th moder n
development si n science and technol ogy,and t heirwi despread application,an
i
mpr essionhasgr ownt hatthenat ur
ei spr imaril
yforex ploi
tationaspert hewhi ms
andf anciesofhumanbei ngs,thenat urehast obet amed/ cont r
oll
edandex pl
oited
forhumanenj oyment .Further,itisbel ieved thatt hesy stemsi nnatur ear eall
pri
mitiveandhav et ober eplacedbyman- madesy stems.Thi sishowonel ooksat
‘
development ’.Simi l
arl
y,itisal so believed thatt het radit
ionalpr act
icesar eall
obsoleteandhav etober ejectedoutright.Thisar r
ogantat ti
tudet owardsnat ureand
thetradit
ionalknow- howhascausedmuchdamaget ohumani tyinrecentt i
mes.I tis
hight i
mewecr it
ical l
yexaminet hesebeli
efsandr ecti
fyt hem int hel i
ghtofr i
ght
understanding.Inr ealit
y,nat
ureisnotonlyournour i
sherbutal soal earninggr ound.
Thehuman bei ngsar e an i
ntegralpartoft hisself-
sust ai
ning nature and i tis
essentialtounder standi t
sfuncti
oningandsy stemst oli
vei nharmonywi thit.Af t
er
all
,itisonl ybydi ligentstudyofnat ur
et hatallthelawsandpr inciplesgov erning
vari
ouspr ocesseshav ebeendi scover
edbyhumanbei ngs.Inasi mi l
arway ,the
systemsandcy cl
esofnat ur
ealsoneedt obeunder stoodandemul atedasr equired
i
nman- madedesi gns.Thenonl y,wecancor r
ectl
yv i
sualizeandev olv
et hehol isti
c
wayofl ivi
ng.

Asf ort het radit

ionalpractices,itistruet hatwi thi ncreasei nknowl edgeandski l
ls,
andwi thchangi ngneeds, itisnecessar ytomakei mpr ov i
sat i
onsi ntechnologiesand
systemsofhumanuse,howev er,inor dert odot hati tisessent i
altocr iti
call
y
evaluate t heir st r
engths and weaknesses. I ti s i mpor tant to identifyt he
character i
sticswhi chhav eenabl edt het r
aditi
onalpr act i
cest oservehumani tyfor
l
ongper iods.Theeco- fr
iendlyandpeopl e-fr
iendlychar act eristicsofmanyt r
aditi
onal
practi
cesar ev erymuchwor t
hyofourr ecognitionandr etention.Thenwewi l
lbeina
betterposi tiont out i
li
zeourpr esentdayknowl edget oaugmentt hesy stemsand
maket hem mor eef fect
ive,effi
cientandmor esui tedtocur rentneeds.Forex ampl e,
we can l ear nal otf rom t he t radit
ionalpr act i
ces ofeco- f
ri
endly agricult
ure
techniques, wat ershed management , eco- restoration, her bal f ormulati
ons,
preservat i
ont echniques,andar tisanalpract i
cesandsoon.I tdoesnotamountt o
goingbackwar dsbutr atherenabl esust oav ailfrom t hev astst or
ehouseofwi sdom
andexper iencesot hatwebecomebet t
erpr epar edt ot aket heleapf orwardint he
ri
ghtdi rection.

Q.Cri
ti
cal
lyexaminetheissuesinpr ofessi
onalet
hicsi
nthecurrentscenar
io.Li
st
anyfi
veunet
hicalpr
acti
cesinprofessiontodayandthemethodsbeingtri
edtocurb
them.

or

Whatarethereasonsofunet
hicalpr
acti
cesinprofessi
ont
oday
?Whati
sther
eal
sol
uti
ontotheaboveprobl
ems?Giveyouropi
nion.

or

El
aborat
e on anytwo practi
ces t
hatare unet
hicalbutst
il
lqui
te pr
evalentin
pr
ofessi
ontoday.Suggestfew measur
estosolvet hepr
obl
emsinasust ainabl
e
way.

or

Ment
ionsomeoftheunethi
calpr
acticesinsoci
etyt
oday
.How dot
hepr
evai
li
ng
wor
ldvi
ewsleadt
osuchunethi
calpr
actices?

Ans:Theunet
hicalpract
icesar
erapi
dlyincr
easi
ngandtheiri
mpacti
salsobecomi
ng
far
-r
eachi
ng. Corrupti
on in multi
far
ious manif
est
ations is af
fl
ict
ing al
lthe
professionsl ikeav ir
us.Si mil
ar ly,ot
herunet hicalpract i
cesar ealsopr oli
feratingand
getti
ng outofcont rol.Itappear s as ifhuman i ngenui tyis being i ncreasi ngly
harnessed t o dev isenewerand subt l
erway st ot hwar tt he ethicalconductof
profession,tot wi stthelawsandt obeatt hesy stem.Asar esultofthis‘epidemi c’ of
unethicalpr actices,we ar ef requentl
y comi ng acr oss ser ious scams,maj or
economi cof fencesandki ckbacksi nlargescal epur chases.Lapsesont hepar tof
bigor ganizationsi net hicalconductofpr ofessionhav el edt olargescal edi sasters,
suchasBhopalGasTr agedy ,theCher noby lDisaster,etc.endanger i
ngpubl icl i
feand
prosperity,andcausi ngser i
ousdegr adationt oenv i
ronment .Thismenacebecomes
evenmor eser i
ousasunet hicalpol it
icsar eadopt edcol lecti
velybyl argeindust ri
es,
cartel
s, multinationalcor porationsandev ennat ionalgov ernment s.Wear ealsoqui te
fami l
i
arhowmi sleadingpr opaganda, adverti
sement susi ngsex -appeal, t
hei nfluence
ofshowbusi nessadcel ebri
tiesar ebeingempl oy edt oi nfl
uencet hepubl icmi ndf or
promot ingal lty pesofpr oduct swhi char enotqui teconduct i
vet ohumanwel fare.
Wemayenl istsomesal i
entcat egori
esoft heseunet hical practi
cesasf ol
lows:

 Cor
rupt
ioni
nmul
ti
plef
ormsandatv
ari
ousl
evel
s.

 Taxev
asi
on,
misappr
opr
iat
ionandmi
suseofpubl
i
cfunds.

 Mi
sleadi
ngpr
opaganda,
unet
hical
adv
ert
isement
sandsal
epr
omot
ion.

 Cut
-t
hroatcompet
it
ion.

 Ex
ploi
ti
ngt
heweaknessofconsumer
sthr
oughv
ari
ousent
icement
s

 Adul
ter
ati
onandspur
iouspr
oduct
ion

 Endanger
ingt
heheal
thandsaf
etyofpubl
i
catl
arge.

 Hoar
dingandov
er-
char
ginget
c.

…………t
hel
i
stcoul
dbemuchl
onger
.

Q.Expl
ainhowI
dent
if
icat
ionofsv
atv
aleadst
osv
atant
rat
aandsv
araj
ya.

or

Youwereintr
oducedtothewordsSvat
va,svat
ant
rat
aandsv ar
ajy
a.Howdoest
he
sel
f-
explor
ati
on hel
py ou t
oident
if
yswat v
aand transi
ti
on t
o swat
ant
rat
aand
swaraj
ya?

or

Howdoesexpl
ori
ngoursv
atv
aleadst
osv
atant
rat
aandsv
araj
ya.

or

Elabor
ateonthemeaningofswat
wa(i
nnat
eness),swat
ant
rat
a(sel
f-
organi
zat
ion)
andswaraj
ya(
self
-expr
essi
on)
.Howar
etheyrel
ated?
Ans:Wear eex plor
ingoursv at
v aandi nt hepr ocessofsel f-
veri
ficati
onandl i
v i
ng
accordingly,wear eat tainingsv atantrataandsv ar aj
y a.Hav i
ngdi scussedt hecont ent
ofr i
ghtunder standing,we can see how we ex plored oursv atva( ournat ural
acceptance)atdi ff
erentl ev el
sofourl ivi
ngandhowt hedi aloguet hatst artedinus
helpedusget t
ingr i
dofourpr econcei v
ednot i
ons,ourdi lemmas,cont r
adictionsand
compul sions,eitherex ternalori nternal.Hav ingex ploredoursv atva,wear eabl eto
l
iveaccor dingl
yandt hisway ,webecomesv atantra.Themor e,weat taint hi
ssel f-
organizedst at
e,wear eabl etolivei nhar monywi t
hot hersandal sowear eabl eto
helpother satt
ai nthisst ate.Thi sleadst oourpar ti
cipationinsv arajya.Itisanat ural
process.I tl
eadsbyi t
sel f,withoutanyex ternalforce.Fr om her ewegetani mpor t
ant
message:t heef for
tt owar dsensur ingor derli
nessi nt hesoci etyispossi bl
eandi s
sustai
nedbyensur ingor der l
i
nessi nour sel v
es.Ev er ymechani sm t obr i
ngor derin
thesoci etyneedst obebasedont his.Thi sisani mpor tanti mplicati
onofr i
ght
understandingwhenwegot omakepol i
ciesfornat i
onsandt hewor l
d.

Q.Writ
eashortnoteont
hecompr
ehensi
vehumangoal
.Est
abl
isht
hat
i
tiscompr
ehensive.

Ans:Inor dertof
acil
it
atethefulf
il
lmentoft hebasicaspi
rat
ionsofal l
humanbei nginthesocietyandt hecompr ehensi
veval
uest hatjoi
n
thesehumanbei ngtogetherthefol
lowinghumangoalneedst obe
understood.
Right Prosperi
ty Fearlessness Co-
existence
Understandi
ng (Trust)
 
 
InEveryFamily InNat ur
e
I
nEv ery InSoci ety
I
ndividual
 Rightunder
standingi snecessar
yf orallhumanbeings.Whenone
doesnothav ether ightunderst
anding,oneremainsdist
urbandal
so
actsinamannersoast ocr eat
edisharmonywithotherhumanbei
ng
aswel laswi
threstofnat ur
e

 Prosper
it
yisneededineveryfamil
y.Pr
osper
it
yinthefami
lymeans
thatthefamil
yisablet oident
ifyit
sneedandi sabletoproduce/
achievemoret
hanitsr
equir
ement s

 Tr
ustinsoci
etymeansev er
ymemberofsoci et
yf eel
srel
atedt
o
ever
yoneel
seandther
efor
ether
eist
rustandf
ear
lessness

 Co-
exist
ence in nat
ure means t her
e i s a r
elati
onshi
p and
complementar
y among al
lthe ent
it
ies in nat
urei
ncluding human
bei
ngs

Thisi
stheComprehensi
veHumanGoal.Withl
it
tl
eexpl
orat
ionwecan
fi
ndthat
,thi
sist
hemi ni
mum l
evelt
hateachoneofuswantsandal
so
themaximum wecanthinkof.Themomentweleaveanyoneofthem
out,
ther
ewil
lbelossofcont
inui
tyandt
hegoal
cannotbeachi
eved.

Theabov ement ionedfourgoalsar enotonlycompr ehensi

vebutal so
univer
sali .
e.equallyappl
icabl
et oallhumanbei ngsandforallt
imes.It
i
ncludesal louraspi r
ati
onsandt hi
sisthegoalf oreachoneofus.As
our under standing and awar eness deepens,we begi n to t ake
responsibil
it
yt hatspreadsbey ondt heconfinesofourselv
esandour
family and begi nt oinclude the enti
re human societyin working
towardst heabov egoal.

Lackofunderst
andi
ngofhar monyhasl edastr
ayourprogramsandwe
arenotabletoworkf orthef ulf
il
lmentofcompr ehensi
vehumangoal
today.I
nlightofthecompr ehensivehumangoal ,thefoll
owi
ngfi
ve
sali
ent di
mension of human endeav or ar
e to be shaped and
i
mpl ement
edinsociety.
Educat i
on– Ri ghtli
ving
Heal th–Sel f-
regulati
on
Just i
ce–Pr eservati
on
Pr oducti
on–Wor k
Exchange–St orage

These fi
ve dimensions broadly cover al
lt he act
ivi
t i
es t
hat ar
e
necessar
yandf undament altot heharmoniousexistenceofhuman
soci
etyandtoachiev
ecompr ehensi
vehumangoal .
Q.Explai
nthemeani ngofValue.Il
lust
rat
ewithexampl es.

Ans:Muchcont r
oversyar isesorismadeoutoft hequest i
onofv al
ues;
whatismeantbyv alues?Whi chvaluesar egoodandwhi chbed, i
fany ?
Whichv aluesar etobet oleratedeveni ftheirri
ghtnessi scont roversial
?
Cananysci enceanddoct rinebeneut ralwithr egardst ov al
ues?These
arekeyi ssuesofpsy chicandsoci aldevelopment ,notf act
smer elyto
observeanddescr ibe.Impor tantandendur ingbeliefsori dealsshar ed
bythemember sofacul tureaboutwhati sgoodordesi rableandwhat
i
snot .Valuesexer tmaj orinfl
uenceont hebehav i
orofani ndiv
idualand
serveasbr oadgui delinesi nallsituat
ions.Val uesar emor eimpor t
ant
and primar yt han factsi nf orming and under standing allkinds of
human pur pose.Val ues,r atherthan obser vablef acts,are key st o
understanding ther ealit
ybehi nd thesceneout war dl
ypr esented by
human behav ior.Values mean anyi deals,goalorst andards upon
whichact i
onorbel iefsarebasedandj udgedandcr i
teri
ont oestimat es
i
tsv al
ueordesi r
abili
ty.

Forexample,wi
llt
her
ebeanynormalhumanbeingwouldnotli
ketobe
happy,heal
thyandprosper
ous?Doesanyoneprefert
obemi serabl
e,
si
ckand poor ?So happi
ness(i
n mind)
,Heal
thiness(i
n body)and
Prosperi
ty( ofphysicalf acil
it
iesasmeanst of ulf
il
lourdesi r
es)are
someoft heFundament alv al
uesdesi
redbyal l
,everywhere,al
waysif
possibl
e.Likewise,shallwepr efert
obeknownasTr uthf
ulandReli
able
orasl i
arandundependabl e?I,aswel
las,allothersshallpref
ertr
uth
andreli
abili
ty.Thesealsoar euniver
salval
ues.

Anotherexampleistothinkofourdesirabi
li
tyforrespectandtrust
.We
l
ikeotherpeoplegi
veusr espectandtakeust obet r
ustworthy
.Weal so
pref
erot herpeopl
et o beso.Respectandt rustarehi ghl
ydesired
humanv alues,
li
keduni
v ersal
ly
.

Theot herexamplecanbeci tedbytakingt heint

errelationbetweent he
technologyandhumanv al
ues.Ifwev aluet herelationshipwi tht he
envir
onment , we wi l
l wor k to cr eate the env ir
onment -fr
iendly
technologiesandalsoputi ttotherightuse,sayf ort heenr i
chmentof
envir
onment ,repl
enishmentofnat ur
alr esourcesetc.conv ersely,ifthe
rel
ationshipwiththeenv i
ronmentissomet hi
ngwedonotv alue,things
couldbet heotherwayr ound.

Q.Whatdo y ou mean by happi

ness and Pr
osperi
ty? Cr
it
icall
y
examinetheprevai
li
ngnoti
onsofhappi
nessinthesoci
etyandt hei
r
consequences.

Ans:Happi ness:Itdescr i
be,t
hest ate/si
tuati
oninwhi chIlive,ifthereis
harmony /synergyini t
,t henIliket obei nthatstateorsi t
uat i
on”.I n
otherwor dsstateoflikingishappiness.Whenwear einsuchast at
eof
happiness– weexper iencenost ruggle,nocontr adict
ionorconf li
ct
withinandweenj oysuchast ateofbei ngandwewi sht ohav eits
cont i
nuit
y.Iti simpor t
antt onot et hatwedogetani mpr essionof
happinesst hroughoursensor yinteracti
on,suchaswhi l
eeat i
ngt asty
food,seei ng a beaut i
fulpicture,smel li
ng a sweetf ragrance,et c.
Howev ertheseimpr essionsofhappi nessarealway sshor t
-li
vedand
theirconti
nuitycannev erbeinsured.

Prosperi
ty:I
tisthefeeli
ngofhavi
ngormakingavai
labl
emor et
han
requi
redphysicalf
acili
ti
es.Toascer
tai
npr
osperi
ty,
twot hi
ngsare
essenti
al:

a)Cor
rectassessmentofneedf
orphy
sicalf
aci
l
iti
es,
and

b)Thecompetenceofmakingav
ail
abl
emor
ethanr
equi
redphy
sical
faci
li
ti
es(
thr
oughproduct
ion)
.

Prosper
it
yof t
enencompasseswealt
hbutalsoi
ncl
udesotherfact
or
whichareindependentofweal
tht
ovary
ingdegr
ees,suchashealt
h,
spir
it
ualnoti
on,etc
ThePr
evai
li
ngNot
ionsofHappi
nessandPr
osper
it
yint
hesoci
etyar
e:

Inthecur rentscenari
o,wear egeneral
lyt r
yingt oachi
evehappiness
and pr osperi
ty by maximizing accumul at
ion and consumption of
physicalfacil
it
ies.Thisisanat temptt oachi ev
ehappinessthrough
pleasantsensor yint
eract
ions.Thephy sicalf aci
li
ti
esarenotseeni n
terms off ul
fi
lli
ng bodil
y needs butas a means ofmaxi mi zi
ng
happiness.

Thi
shasr esul tedi nwr ongassessmentofwant sf orphy sicalf aci l
iti
es
asbei ngunl imi ted.Butt hispur suiti ssel f
-defeat ing.Nei t
hercanwe
hopet oachi evecont inuoushappi nesst hroughsensor yi nt eractions
norcanwehav epr osperity,asi tamount st ot ry
ingt of ulfilunl imited
wantst hr oughl imi tedr esources.Thi seffortisengender ingpr oblems
atallt he l ev els.Some oft he consequences ofsuch a t rend ar e
summar isedbel ow:
1)Att hel ev eloft hei ndividual:Ri sing probl emsofdepr essi on,
psy chol ogicaldi sorders, suicides,st r
ess, insecur ity,psycho- somat ic
diseases, lonel inesset c.
2)Att hel ev eloft hef amily:Br eakingofj oi
ntf ami l
ies,mi strust,
conf li
ct bet ween ol der and y ounger gener at ions,i nsecur i
tyi n
relationshi ps, di vorce, dowr yt ort
ures, f ami lyf euds, wast eful
expendi turei nf ami l
yf unctionset c.
3)Att hel ev eloft heSoci ety:Gr owingi ncidencesoft error i
sm and
naxal ism,r i
si ng communal ism,spr eadi ng cast ei
sm,r acialand
ethni cst ruggl e, warsbet weennat ions, at
tempt sofgenoci de, fearof
nucl earandgenet i
cwar far
e, etc.
4)Att hel ev elofnat ure:Gl obalwar ming,wat er,ai r
,soi l,noi se,et c.
pollution,r esour cedepl eti
onofmi neralsandmi neraloi ls,si zeable
def orest ati
ons, lossoff ert
ili
tyofsoi l
,etc.

Ittherefor
e,call
sf oranurgentneedforhumanbeingstocorr
ect
ly
understandhappinessandprosper
it
yaswellast
hesustai
nabl
ewayt
o
achievethese.

Q.El
abor
ateonthebasi
cguidel
inesforVal
ueEducat
ion.Whati
sthe
basi
sofhumanaspi
rati
ons?Explai
n.

Ans:Basi
cGui
del
inesf
orVal
ueEducat
ionar
e:

1.Univer
sal:What ev er we study as v alue education has to be
uni
versall
yapplicabletoallhumanbei ngsandbet rueatalltimesand
al
lplaces.Inadditi
on, i
tdoesnotdependonsect ,cr
eed, nat
ional
it
yand
genderetc.Soithast odealwi
thuniversalhumanv alues.

2.Rational
:Ithastobeagreeabl
etoreasoni
ngandnotbasedonbl
ind
bel
ief
s.Itcannotbeasetofpreachi
ngorDo’sandDon’
ts.
3.Nat uralandVer i
f i
able:Beingnat ur
almeans,i
thastobeacceptabl
e
i
nanat uralmanner .Whenwel iv
eont hebasi
sofsuchv al
uesthatar
e
natur
alt ous,itleadst ofulf
il
ment ,leadstoourhappi
nessandalsobe
conducivet ootherpeopl ewei nteractwit
h,aswellaswithnat
ure.We
al
sowantt overifyt
hesev al
uesour selv
es.

4.Al lencompassing:I
tisaimedatt r
ansfor
mi ngourconsciousness
andlivi
ng.Hence,ithastofi
lli
ntoalldimensi
onsofourl iv
ing,namely
,
thought,behav
iour,workandunderstandi
ng/reali
zat
ion;aswel lasal
l
l
ev el
snamel yi
ndiv
idual
,fami
ly,soci
etyandnature.

5.Leadingtohar mony
:Final
ly
,val
ueeducat ionhastoenableustobe
i
nhar monywithinandinharmonywithothers.Hence,whenwel i
veon
thebasisofthesev al
ues,westartunderstandi
ngt hatitwi
lll
eadto
harmonyinusandhar monyinourinter
actionswithotherhumansand
therestofnat
ure.

Allhumanbei ngshav easpir

ation.Therearetwobasicaspirat
ionsof
everyhumanbei ng:Conti
nuoushappi nessandprosper
it
y.Theseareat
therootofallouraspirat
ionsandal loureff
ort
sgot owardsachievi
ng
these.How successfulwear et odayinachievi
ngandunder standi
ng
thi
sisamat t
erf orser
iousexplorati
on.

Letussay ,Iwantt obet hef i

rstr ankeri ntheclass.Now behi ndthi
s
desir
et ogett hef i
rstr ank,ist hereamor ebasicdesi r
e?I fweask
oursel
ves,whydo Iwantt o gett hef i
rstrank?I fwekeep aski ng
oursel
vest hi
squest i
on,wewi llf i
ndt hatthereisabasi cdesi reand
desir
eisthat,itistobehappy .Ifwev er
ifythi
swi t
ht heotherwantwe
possess,wecanf i
ndal lthatemer gesf rom thebasicaspirati
ont obe
happy.Thi
si sapplicablet oallhumanbei ngandallofuscont i
nuousl
y
tr
yingtodot hingst hatmakeour selveshappyandev eryhumanbei ng
i
scapableoff eeli
ngt hishappinessi nhi mself/
herselfspontaneousl
y.

Inaddit
iontohappinessweal soaspireforadequatefulf
ilmentofour
bodil
yneeds,i.
e.theneedf orphy si
calfaci
li
ti
es.Phy si
calfaci
li
ti
esare
materi
althi
ngsweuset ofulf
iltheneedsoft hebody .Whenwehav e
enoughphysicalfaci
lit
ies,i
tgi vesust hefeeli
ngsofpr osper
ity
.We
wanttohaveacont i
nuityofthi
sf eel
ingtoo.
Q.Whatisy ourvi
sionofHappyandPr osperousli
fe?

Ans:Therei sasetoff eel

ingswhi chIcanacceptef f
ortl
esslyand
natur
ally
.Thesef eel
ingsaresuchast rust ,respect,beingconf ident
aboutmyf ut
ure etc.These f eel
ings are nat ural
lyand ef f
ortlessly
acceptabletoeachoneofus.Ial sowelcomet heseanddesi r
et hem t o
conti
nuei nmyl i
fe.WhenIobser vesuchf eeli
ngs,Ifindthatthesear e
thesit
uationswhenIam i nhar monyandt hesef eeli
ngsarear eflection
ofthathar mony .Take f orexampl er espect ;respectis a state of
harmonybet weent het wohumanbei ngs.WhenIr especttheotherand
theot herrespectme, Ili
ketobei nthatsituation.I
tgivesmehappi ness.
Similarlylooking,wi thinme,whenIhav ehar monyi nmyt houghts,my
feel
ings, Ifeelrel
axed, happy.Ifthi
sharmonyi sdisturbed,If
eeluneasy .
WhenIl ookatal lthemoment swhenIf eel happy ,
Iwi l
lfi
ndthatthereis
anel ementofhar monyi nit
,whi chIli
ke.WhenIam i nsuchast ateof
happi ness-Iexper iencenost ruggl
e,nocont r
adictionorconfli
ctwi thi
n
andIenj oysuchast ateofbei ngandIwi shi tscontinuit
y.

Ontheot herhand,whenIexper iencefeel

ingsuchasf ail
ure,disrespect
,
l
ackofconf idence,beingdoubtfulinusoraboutot hers,Ifeelunhappy
astherearestatesofconf l
ict
.Thesear ethestat
eswhent hereisal ack
ofharmony ,ei
therwithinusorbet weenusandot hers.Idonotwi shfor
acont i
nuationoft hesef eel
ingswi t
hinandwantt ot ryandchange
them.Idonotwantt obei nthisstateofmi ndi.
e.i ndishar monyor
contr
adicti
on.

Iti
seasyt oseet hatprosperi
tyisrelatedtomat er
ialthingsorwhatwe
callasphy si
calf acil
it
ies.WhenIt hinkofallthethi
ngst hatIneedt oday
,
forexampl e,Iuseabr ushtocl eanmyt eeth,cl
othstowear ,foodtoeat,
vesselt ocookandeatt hefoodi n,apai rofspectacl
es,at wowheel er
oraf ourwheel erv ehicl
e,ar adioset,amobi l
ephone,et c.Soweal l
needphy si
calt hingst otakecar eofmybodyandt heseneedst obe
catered too.When Iam abl et o catertot he needs oft he body
adequat el
y,If eelpr osperous.Sot omepr osperit
yi st hef eeli
ngof
havingormaki ngav ail
ablemor ethanr equi
redphysicalfacili
ties.

Socont i
nuoushappinessandpr osperit
yisthev isi
onofli
feformeand
i
tisnotonl ytr
ueformecanal sobev erif
iedtobet ruef
orother
s.
Q.Thr eethi
ngsareneededi nordertof ul
fi
llbasi
chumanaspirati
ons
-rightunder st
anding,ri
ghtr elati
onships and physi
calfacil
it
ies.
Explainmeaningofeachoneoft hese.

Ans:There arethr
ee basicrequi
rement
st o ensur
e happiness and
prosper
it
yf orhumanbeingsandthesevi
z,Rightunder
standing;Ri
ght
rel
ati
onshipandPhysi
calfaci
l
iti
es.

RightUnder standi
ng:Lackofr i
ghtunderst
andinghasl edusi ntoa
vari
etyofpr oblem atdiff
erentl
evelsofourlivi
ng,beitatt helevelof
i
ndividualoraf amil
yorsocietyornatur
e.Aslongaswel iv
ewi thwr ong
assumpt ionsweshal lconti
nuetohav etheproblemsinourselvesand
havepr oblemsi nrelat
ionshi
p,notfeelhappyorpr osperousandwi l
l
exploitnatur
e.

I
n or
dert
oresol
vet
hei
ssuesi
n human r
elat
ionshi
ps,weneed t
o
underst
andthem f
ir
standt
hiswoul
dcomef
rom r
ightunder
standi
ngof
rel
ati
onshi
p.

Simi
larl
y,i
nor dertobepr osperousandt oenr i
chnature,weneedto
havetheri
ghtunderstandi
ng.Ther i
ghtunderstandingwil
lenabl
eusto
workoutourr equir
ementsf orphysicalfaci
li
ti
esandhencecor rect
ly
di
sti
nguishthedif
ferencebetweenweal t
handpr osperi
ty.

Rightr el
at i
onship:Byr elati
onshi pwemeant her elationshipt hatwe
havewi thot herpeopl eorhumanbei ng.Weneedt ohav emut uall
y
fulf
il
li
ngr el
ationships.I fther eisapr oblem i nr el
ationship,wef eel
uneasy ,itbot hersus.Ev eni fwear ei nteracti
ngwi thsomeoneand
somet hingwesai dordi dof fendst hem,i tmakesusuneasy ,i.e.we
wantmut ualf ul
fi
ll
menti nr elat
ionship.Bot hIand t heper sonewe
i
nteractwi t
hneedt of ellthef ul
fil
led,needt of eelsat isf
iedf rom t he
i
nteract i
on.Thi sexampl ef rom ourdai lylif
ewi l
lelaborat ei
tmor e.Ifwe
hadanar gumentwi t
haf r
iendi nt hemor ning,af t
ert hatwef indt hat
uneasy f eeli
ng st ays wi th us f ora l ong t i
me.Al though we may
physicallymov efrom thepl aceorst opt alkingt othatf r
iend,west i
ll
keept hinkingabouti tandmatgetangr yorf r
ustrated.Ont heot her
hand,hadt herebeennosuchpr oblem wi thanyofmyf ri
endr atherI
hadagr eatt imewi tht hef riend,thent ooi tstayswi thusasagood
feeli
ngorgoodmemor y .Thusr i
ghtr el
at i
onshi pissomet hingt hatwe
wanti nourl i
feandweaspi ref orthat.

Phy sicalf acili

ties:Someofourdesi reorwant sar esowi t
hphy sical
thi
ngs. We cal lt hese phy si
calf acili
ties. Phy sicalf acil
iti
es ar e
necessar yandcompl eteforani mals,whi l
et heyar enecessar ybutnot
compl etef orhumans.Tot hroughmor elightont hatweneedt oaskour
selfaquest ion.DoIwantt ol i
vewi t
hasenseofpr osper i
tyorwi t
ha
senseofdepr i
v ation?Theansweri salway swant st oliv
ewi thasense
ofpr osper ity.Pr osper i
tymeanst hef eel
ingofhav ingorbei ngabl et o
hav emor ephy sicalfacil
it
iest hani sneeded.Forensur ingfeel i
ngof
prosper it
y ,ident if
icati
onofneedf orphy sicalf acil
i
tyi sessent i
al,ov er
andabov ehav ingweal th.Soourassumpt iont hataccumul ationof
weal thist heonl ythingthatweneedandt her estshal lbetakencar eof .
Butt hisisani ncor r
ectassumpt i
onhav i
ngweal t
hisnecessar ybutnot
sufficientf orpr osper i
ty.Rightidentif
icati
onofphy sicalfacil
it
iesi sthe
keyt owar dspr osper i
ty.
Q.Di stinguish bet ween " human consci ousness” and " animal
consci ousness” .How ' ShikshaandSanskar "ar ehel pfuli
nr ai
sing
mant o" humanconsci ousnessl evel.

Ans:Bot
ht heani
malsandhumanbei ngsneedphy si
calf
aci
li
ti
essuch
asoffood,waterandair
,shel
terandsecuri
ty,et
c.Foranimalst
hese
ar
e necessaryand al
so complet
e.Butforhuman bei ng t
hese ar
e
necessar
yandnotcompl
ete.

Lif
eatt hel evelofAnimalConsci
ousness:Suchal i
feisf ocusedmai nl
y
ont heunl i
mitedgai nofwealt
h,prosper
ityandphy sicalfacil
it
ies.One
wrongl y beli
eves thatoursensualgr ati
ficat
ion obtained by these
faci
lit
iest obet herealsour
ceofourhappi ness.I
tisal soborneoutof
theignoranceaboutourownl i
fe.

Li
featthelevelofHumanConsci ousness:Asahumanbei ngweneed
bot
h,mutuall
ysatisf
yingrelati
onship,aswellasphysicalfaci
li
tat
es.It
i
scalledl
ifel
ivedatthel evelofhumanconsci ousness.Insuchl i
vi
ng
we emphasis more on human r elati
onshi
ps and itgives back ful
l
sat
isf
acti
onandhappi ness.

Ther ei sneedf ort hedev elopmentf ormanki ndt or i

sef rom ani mal
consci ousnesst ot hehumanconsci ousness.Thi sispossi blemai nly
through' Shi kshaandSanskar "t hisdev elopsr i
ghtunder standi ngi n
humanbei ng.Thej our neyt owar dsr ightunder standinginf actbr i
ngsa
transformat i
on i nt he human bei ng f rom ani malconsci ousness t o
human consci ousness.Sel f-expl orat i
on i nit
iates the dev el opment
processofourconsci ousness.Accor dinglyitaf f
ectsachangei none’ s
goalpr ior i
tiesandsel ectioncr it
er ia.I nanimalconsci ousnesswegav e
wei ghtaget ophy sicalf acili
ty, tot hemaxi mizationofsensor ypl easur es,
toaccumul ati
onofweal t
h.Ourcr i
t eriaofev ol
utionar epr i
mar il
ybody -
cent r
ic,tar get edt owar dsmaxi mi zat ionofcomf orts.Aswet ransf orm
tot hehumanconsci ousness,wear eabl et obaseourt hought sand
activit
iesi nr ightunder standi ng,gi ver elat
ionshi pahi gherpr iority,than
phy si
calf acili
ties,ident i
fyingourphy sicalneedsandensur ei tt hrough
product ion,enr ichi
ngr estoft henat ure.Wewi llslowlyst artget t i
ngr i
d
oft hecont radi cti
onsandconf li
ctswi t
hinandat tainast atewher eone
i
sabl et oanswerhi s/ herquest i
onsbyexpl or
ingwi thint hesel f.This
wi l
lindi vidualgetr i
d oft he t ensi on,f r
ust rati
on,depr ession,one-
manshi pandot hersuchsi tuat ionst hathe/ shedoesnotwantt obei n
andwi l
lf acili
tat edef initeandpr edi ctabl ehumanconducti nhim/ her .
 UNIT 1
Short answer questions (2 marks each)
Define the following terms

1. Values: Value means importance or the participation. The value of any unit in this existence is its
participation in the larger order of which it is a part. E.g. value of a pen is that it can write.

2. Human Values: The value of a human being is the participation of human being in this order. Hence to
understand the human values, we need to understand the human reality along with all that is there in that
existence constituting the larger order, and the role of human being in the relationship with each and every
unit in the existence.

3. Value Education: Character oriented education that instils basic values and ethnic values in one‟s
psyche are called „Value Based Education‟. The subject that enables us to understand „what is valuable‟ for
human happiness is called value education.

4. Self Exploration: Self exploration is the process to find out what is valuable to me by investigating within
myself, what is right for me, true for me, has to be judged within myself. Through self exploration we get the
value of ourself. We live with different entirety (family, friends, air, soil, water, trees, etc.) and we want to
understand our relationship with all these. For this we need to start observing inside.

5. Natural Acceptance: Natural acceptance is a mechanism of self exploration. Natural acceptance is

process to understand ourself first. Natural acceptance implies unconditional and total acceptance of the self,
people and environment. It also refers to the absence of any exception from others. In other words, Natural
acceptance is way to accept the good things naturally.

6. Experiential Validation: Experiential validation is a process that infuses direct experience with the
learning environment and content. When what we already believe to be true of us is validated by some
situations, phenomena or outcomes. We may term it as experiential validation. It may be regarded as a
philosophy and methodology in which the direct experience and focused reflection of the individual helps to
increase knowledge, develop skill and clarify values. Most of what we know about our self is not only through
our own opinion of our self but also because of how others view us.

7. Svatva: Swatva means innateness of self – the natural acceptance of harmony. When I identify my
innateness, what I really what to be.

8. Swatantrata: Swatantrata means being self- organized – being in harmony with oneself. When I
identify my innateness, what I really what to be and establish a dialogue with it, it enables me to become self
organised, i.e. I attain harmony in myself. This is swatantrata.
9. Swarajya: Swarajya means self-expression, self- extension – living in harmony with others. When I
identify my innateness, what I really what to be and establish a dialogue with it, it enables me to become self
organised, i.e. I attain harmony in myself. When I start living with this harmony, it starts expressing itself
through my harmonious behaviour and work, and it naturally extends to my participation with the
surroundings. This is working towards swarajya.

10. Happiness (Sukh): Happiness may be defined as being in harmony/synergy in the state/ situation that I
live in. “A state or situation in which I live, if there is harmony in it then I like to be in that state / situation.
The state of liking is happiness.” It is a holistic and all encompassing state of the mind that creates inner
harmony.

11. Prosperity: The feeling of having or making available more than required physical facilities is
prosperity. For prosperity, two things are required- (1) Identification of the required quantity of physical
facilities, and (2) Ensuring availability / production of more than required physical facilities.
We can be prosperous only if there is a limit to the need for physical facilities. If there is no limit what so ever
be the availability the feeling of prosperity cannot be assured.
Secondly, just assessing the need is not enough. We need to be able to produce or make available more than
the perceived need.

12. Right Understanding: Understanding the harmony at four levels of living from self to existence. This
refers to higher order human skills – the need to learn and utilize our intelligence most effectively.

13. Physical Facilities (Suvidha): This includes the physiological needs of individuals and indicates the
necessities as well as the comforts of life. Suvidha implies that it is looking for physical comforts and all the
sources of attaining such comforts.

14. Animal Consciousness: (a) Living of human being only on the basis of physical facilities, and not with
right understanding and relationship. Working only for physical facilities is living with Animal
Consciousness. (b) living with assumption for oneself as body.

15. Human Consciousness: (a) Living with all three: right understanding, relationship, and physical
facilities. Working for right understanding as the first priority followed by relationship and physical facilities
implies living with Human Consciousness. (b) living with views of justice, resolution and truth. (c)
understanding human being as coexistence of self (jivan, „I‟) and body.

16. Value Domain: Value domain means the domain of wisdom, this helps us to identify and set the right
goals and to proceed in the right direction.
17. Domain of Skills: Domain of skill means our competence or ability to learn methods and practice to
actualize the goals, to develop the techniques to make this happen in real life in various dimensions of human
endeavour.
Q 18. Explain the process of value education.
ANS. The process for value education has to be that of self-exploration, which includes two things:
verification at the level of natural acceptance and experiential validation in living. Self exploration is the
process to find out what is valuable to me by investigating within myself, what is right for me, true for me, has
to be judged within myself. Through self exploration we get the value of ourself. Various aspects of reality
facilitating the understanding of human values will be presented as proposals. We need to verify these
proposals for our self and examine our living in this light.
Q 19. Illustrate the content of value education.
What should be the content of value education to make it complete? How do values relate to our day to
day living? (UPTU 2010-11)
ANS. The subject that enables us to understand „what is valuable‟ for human happiness is called value
education. The scope of value education includes all dimensions (thoughts, behaviour, work and realization)
and all levels (individual, family, society and nature – existence). Accordingly, the content of value education
will be to understand myself, my aspirations, my happiness; understand the goal of human life
comprehensively, understand the other entities in nature, the innate inter-connectedness, the coexistence in the
nature- existence and finally the role of human being in this nature/existence entirely. Hence, it has to
encompass understanding of harmony at various levels and finally, learning to live in accordance with this
understanding by being vigilant to one‟s thoughts, behaviour and work.
Q 20. What is the content of self – exploration?
ANS. The main focus of self-exploration is myself - the human being. Content of self exploration is just
finding answers to the following fundamental questions of all human beings:
1. The Desire/Goal: What is my (human) Desire/ Goal? What do I really want in life, or what is the goal of
human life?
2. Program: What is my (human) program for fulfilling the desire? How to fulfil it? What is the program to
actualize the above?
In short, the above two questions cover the whole domain of human aspirations and human endeavour. Thus,
they form the content of self- exploration.
Q 21. What do you understand by the terms svatva, swatantrata and swarajya?
ANS.
Svatva: Swatva means innateness of self – the natural acceptance of harmony.
Swatantrata: Swatantrata means being self- organized – being in harmony with oneself
Swarajya: Swarajya means self-expression, self- extension – living in harmony with others
Swatva ------------------ Swatantrata ------------------ Swarajya
Q 22. What do the abbreviations given as SVDD, SSDD and SSSS signify?
ANS. To achieve our basic aspirations we need to work for right understanding as the base on which we can
work for relationship and then physical facilities. Today we are not working according to this that why we can
see that there are two kind of people in the world:
1. Those that do not have physical facilities/ wealth and feel unhappy and deprived. i.e. SVDD: Sadhan
Viheen Dukhi Daridra – Materially Deficient, Unhappy and Deprived.
2. Those that have physical facilities/ wealth and feel unhappy and deprived. i.e. SSDD: Sadhan Sampann
Dukhi Daridra – Materially Affluent, Unhappy and Deprived.
But these are states we don‟t want to be in. We want to move from this to third category i.e.
3. Having physical facilities and feeling happy and prosperous i.e. SSSS: Sadhan Sampann Sukhi Samriddha
– Materially Adequate, Happy and Prosperous.
Presently, as we look around, we find most of the people in the above two categories called SVDD and SSDD,
while the natural acceptance of all human beings is to be in the category of SSSS.

Q 23. What is happiness?

“Mutual fulfilment in human relationships is something we want, we aspire for.” Explain
ANS. Happiness may be defined as being in harmony/synergy in the state/ situation that I live in. “A state or
situation in which I live, if there is harmony in it then I like to be in that state / situation. The state of liking is
happiness.” Happiness is a state of mind or feeling characterized by contentment, love, satisfaction, pleasure
or joy. Happiness may be described as consisting of positive emotions and positive activities. There may be
three kinds of happiness: pleasure, engagement, and meaning. In other words, freedom from want and distress,
consciousness of the good order of things, assurance of one‟s place in the universe or society, inner peace and
so forth. Happiness is the state of mind, where we feel good in most of the walk of life.

Q 24. What is the meaning of prosperity? How can you say that you are prosperous?
ANS. The feeling of having or making available more than required physical facilities is prosperity. Almost
all of us feel that wealth alone means prosperity and try to explain this phenomenon on this nonexistent or half
fact. We are trying to achieve happiness and prosperity by maximizing accumulation and consumption of
physical facilities. It is becoming anti-ecological and anti-people, and threatening the human survival itself.
For prosperity, two things are required-
1. Identification of the required quantity of physical facilities, and
2. Ensuring availability / production of more than required physical facilities.
We can be prosperous only if there is a limit to the need for physical facilities. If there is no limit what so ever
be the availability the feeling of prosperity cannot be assured.
Secondly, just assessing the need is not enough. We need to be able to produce or make available more than
the perceived need.
Long answer questions (7 marks each)
Q 25. What is value education? Why there is a need of value education?
How does value education helps in fulfilling one's aspirations?
ANS. Character oriented education that instils basic values and ethnic values in one‟s psyche is called „Value
Based Education‟. The subject that enables us to understand „what is valuable‟ for human happiness is called
value education. Value education is important to help everyone in improving the value system that he/she
holds and puts it to use. Once, one has understood his/ her values in life he/she can examine and control the
various choices he/she makes in his/ her life. Value education enables us to understand our needs and
visualize our goals correctly and also helps to remove our confusions and contradictions and bring harmony at
all levels. It also helps remove our confusions and contradictions and enables us to rightly utilize the
technological innovations.
Values form the basis for all our thoughts, behaviours and actions. Once we know what is valuable to us, these
values becomes the basis, the anchor for our actions. We also need to understand the universality of various
human values, because only then we can have a definite and common program for value education. Then only
we can be assured of a happy and harmonious human society.
Q 26. What are the basic guidelines for value education? (UPTU 2011 – 12)
ANS. The subject that enables us to understand „what is valuable‟ for human happiness is called value
education. In order to qualify for any course on value education, the following guidelines for the content of
the course are important:
 Universal: It needs to be applicable to all the human beings irrespective of cast, creed, nationalities,
religion, etc., for all times and regions.
 Rational: It has to appeal to human reasoning. It has to be amenable to reasoning and not based on
dogmas or blind beliefs.
 Natural and verifiable: It has to be naturally acceptable to the human being who goes through the course
and when we live on the basis of such values it leads to our happiness. It needs to be experientially verifiable,
and not based on dogmas, beliefs or assumptions.
 All encompassing: Value education is aimed at transforming our consciousness and living. Hence, it
needs to cover all the dimensions (thought, behaviour, work and realization) and levels (individual, family,
society, nature and existence) of human life and profession.
 Leading to harmony: The value education ultimately is targeted to promote harmony within the
individual, among human beings and with nature.
Q 27. What is the need for value education?
Write a short note on the need for value education in today‟s seenario. (MTU 2010 – 11)
ANS. The subject that enables us to understand „what is valuable‟ for human happiness is called value
education. Need for value education is:
 Correct identification of our aspirations. The subject which enables us to understand „what is valuable‟
for human happiness is called „value education‟ (VE). Thus, VE enables us to understand our needs and
visualize our goals correctly and also indicate the direction for their fulfilment. It also helps to remove our
confusions and contradictions and bring harmony at all levels.
 Understanding universal human values to fulfil our aspirations in continuity. Values form the basis
for all our thoughts, behaviours and actions. Once we know what is valuable to us, these values becomes the
basis, the anchor for our actions. We also need to understand the universality of various human values,
because only then we can have a definite and common program for value education. Then only we can be
assured of a happy and harmonious human society.
 Complimentarity of values and skills. To fulfil our aspirations both values and skills are necessary.
When we identify and set the right goals and produced in right direction. This is known as value domain, the
domain of wisdom, and when we learn and practices to actualize this goal to develop the techniques to make
this happen in real life, in various dimensions of human endeavour (struggle). This is known as domain of
skills.
Hence, there is an essential complementarity between values and skills for the success of any human
endeavour. For example, I want to lead a healthy life. Only wishing for good health will not help me keep my
body fit and healthy and without having understood the meaning of health, I will not be able to choose things
correctly to keep my body fit and healthy.
 Evaluation of our beliefs. Each one of us believes in certain things and we base our values on these
beliefs, be they false or true which may or may not be true in reality. These believes come to us from what we
read, see, hear, what our parents tells us, our friends talk about, what the magazines talk of, what we see from
TV etc. Value Education helps us to evaluate our beliefs and assumed values.
 Technology and human values. The present education system has become largely skill-based. The prime
emphasis is on science and technology. However, science and technology can only help to provide the means
to achieve what is considered valuable. It is not within the scope of science and technology to provide the
competence of deciding what really is valuable. Value Education is a crucial missing link in the present
education system. Because of this deficiency, most of our efforts may prove to be counterproductive and
serious crises at the individual, societal and environmental level are manifesting.
Q 28. What is the need for value education in technical and other professional institutions?
„Is our present education system in India has the deficiency of value education?‟ If yes, why and if not
then why not? Elaborate the answer.
What would be the consequences if technology is used without taking human values into consideration?
ANS. The subject that enables us to understand „what is valuable‟ for human happiness is called value
education. The present education system has become largely skill-based. The prime emphasis is on science
and technology. However, science and technology can only help to provide the means to achieve what is
considered valuable. It is not within the scope of science and technology to provide the competence of
deciding what really is valuable. Value Education is a crucial missing link in the present education system.
Because of this deficiency, most of our efforts may prove to be counterproductive and serious crises at the
individual, societal and environmental level are manifesting. (Give some examples where technology is used
without value education and the results are not people friendly and eco friendly)
Q 29. Values and skill complement each other. Elaborate.
“For success in any Human Endeavour both values and skills are required.” Explain.
What do you mean by values? How do they differ from skills? How are values and skills
complementary?
Explain how production skills and human values are complementary. Give two examples. (UPTU, 2011
– 12)
Values and skills have to go hand in hand. Comment.
ANS. Values means importance or participation and skills means qualities, training, and capabilities. To fulfil
our aspirations both values and skills are necessary. When we identify and set the right goals and produced in
right direction. This is known as value domain, the domain of wisdom. Basically we must know what really is
useful to achieve human happiness, the happiness to all and for all the time.
And when we learn and practices to actualize this goal to develop the techniques to make this happen in real
life, in various dimensions of human endeavour (struggle). This is known as domain of skills. Hence, there is
an essential complementarity between values and skills for the success of any human endeavour.
For example, I want to lead a healthy life. Only wishing for good health will not help me keep my body fit and
healthy and without having understood the meaning of health, I will not be able to choose things correctly to
keep my body fit and healthy. So i have to learn the skills to achieve the goal of good health i.e. food to be
consumed, the physical workout to be designed. So without knowing the meaning of good health, health
cannot be achieved and also it is necessary to make use of the goal to achieve the goal of the goal.
Q 30. Explain the process of self-exploration with a diagram.
“Process of self exploration leads to realization and understanding.” Explain with example.
Anything that we come to know should be a proposal or final decision? Explain this with respect of our
value education.
How can we acquire assurance, satisfaction and universality through self- exploration?
What is the role played by self-exploration in achieving our basic aspirations i.e. happiness and
prosperity?
ANS. Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
The process of self exploration is a follows:
First of all we have to keep in mind that,
Whatever is being presented is a PROPOSAL.
 Don‟t assume it to be true immediately, nor reject it without proper exploration.
 Verify it in your own right, on the basis of it being naturally acceptable to you,
o Not just on the basis of scriptures
o Not on the basis of equipment/instrument data
o Not on the basis of the assertion by other human beings.
Therefore, it is essential to carefully ponder over these on your own right. Neither accept these as true
immediately nor reject them prematurely without proper exploration.
Don‟t just accept / reject these only on the basis of the following:
 Because something like this/ different from this, has been mentioned in scriptures,
 Or, because it has been preached/ denied by some great men,
 Or, a large number of people possess such a view / a different view,
 Or it is claimed to have been verified through some physical instrument or, claimed that this is beyond the
domain of verifiability by physical instruments.
Then what to do
 Verify on the basis of your natural acceptance
 Live accordingly to validate it experientially
o If the proposal is true in behaviour with human leads to
> mutual happiness
o If the proposal is true in work with rest of the nature leads to
> mutual prosperity
Remember, it is a process of self- exploration, therefore, it has to be authenticated by us alone by means of
verification at the level of natural acceptance and experiential validation. The process is shown in the diagram
below:

But this process is not complete. It will be completed when on verification on the basis of natural acceptance
and testing in our living ultimately results in „realization‟ and „understanding‟ in us.
 Verify on the basis of your natural acceptance
 Live accordingly to validate it experientially
o If the proposal is true in behaviour with human leads to
> mutual happiness
o If the proposal is true in work with rest of the nature leads to
> mutual prosperity
 Results in realization and understanding
 On having realization and understanding we get
o Assurance
o Satisfaction
o Universality (Applies to all time, space and individual)
Take for example: a proposal- „respect‟ is a value in human relation. When I verify at the level of natural
acceptance, I find that it is naturally acceptable to me. Similarly, when I behave with respect, it is mutually
fulfilling to me and to the other.
Thus the proposal is „True‟. If it fails on any of the two tests, it is untrue.
This verification leads to realization of the truthfulness of the proposal and it becomes part and parcel of my
understanding. It is reflected in my thoughts and in my behaviour.
Q 31. What do you mean by self-exploration? What is the need for self-exploration?
What do you understand by self exploration? Where does it take place – self or body? (UPTU 2009-10)
Explain the concepts of natural acceptance and experiential validation as the mechanisms of self
exploration.
What is the mechanism of self exploration? And as a result what do we get in the end and how?
ANS. Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
This self exploration will be done on the basis of whether the proposals (information) are acceptable to us in a
natural manner – i.e. they need to be naturally acceptable to us and not just imposed externally. It also
includes verifying the proposal through experiential validation, i.e. by living according to them. Experiential
validation will ascertain that when we live our life on the basis of this education, our living will be fulfilling to
us as well as our surroundings. The two mechanism of self exploration are:
1. Natural acceptance: Natural acceptance implies unconditional and total acceptance of the self, people
and environment. It also refers to the absence of any exception from others. Once we fully and truly commit
ourself on the basis of natural acceptance, we feel a holistic sense of inner harmony, tranquillity and
fulfilment.
2. Experiential validation: Experiential validation is a process that infuses direct experience with the
learning environment and content. It may be regarded as a philosophy and methodology in which the direct
experience and focused reflection of the individual helps to increase knowledge, develop skill and clarify
values.
Self exploration takes place in the self and not the body. (You can give some examples to explain and
elaborate this section.)

Q 32. Illustrate the purpose of self exploration.

ANS. Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
The purpose of self exploration is:
1. It is a process of dialogue between “what you are” and “what you really want to be”: It is a process of
focusing attention on ourself, our present beliefs and aspirations vis-à-vis what we really want to be (that is to
say, what is naturally acceptable to us). If these two are the same, then there is no problem. If on investigation
we find that these two are not the same, then it means we are living with this contradiction (of not being what
we really want to be) and hence, we need to resolve this contradiction this conflict within us. It is a process of
discovering that there is something innate, invariant and universal in all human beings. This enables us to look
at our confusions and contradictions within and resolve them by becoming aware of our natural acceptance.
2. It is a process of self evolution through self investigation: It successively enables us to evolve by
bridging the gap between „what we are‟ and „what to be‟. Hence, the self exploration leads to our own
improvement, our self evolution – we will become qualitatively better.
3. It is a process of knowing oneself and through that, knowing the entire existence: The exploration
starts by asking simple questions about ourself, which gives our clarity about our being, and then clarity about
everything around us.
4. It is a process of recognizing one‟s relationship with every unit in existence and fulfilling it: It is a
process of becoming aware about our right relationship with other entities in existence and through that
discovering the interconnectedness, co-existence and other in the entire existence, and living accordingly.
5. It is a process of knowing human conduct, human character and living accordingly: It is a process of
discovering the definitiveness of human conduct and human character and enabling one to be definite in
thought, behaviour and work.
6. It is a process of being in harmony in oneself and in harmony with entire existence: This process of
self exploration helps us to be in harmony with ourself and with everything around.
7. It is a process of identifying our innateness and moving towards self organization and self
expression: This process of self exploration helps us to identify our swatva and through that acquiring
swantantrata and swarajya.
Swatva: Innateness of self – the natural acceptance of harmony
Swatantrata: Being self- organized – being in harmony with oneself
Swarajya: Self-expression, self- extension – living in harmony with others
Swatva ----------------- Swatantrata ------------------- Swarajya
The swatva is already there, intact in each one of us. By being in dialogue with it, we attain
swantantrata enabling us to work for swarajya.
Q 33. What do you understand by the terms svatva, swatantrata and swarajya?
What is innateness (svatva), self organization (swatantrata) and self expression (swarajya)? How are
they related to each other?
How can we get the value of our self? Explain it. How can we move towards self organization using it?
How swaraj is related to self exploration?
ANS. This process of self exploration helps us to identify our swatva and through that acquiring swantantrata
and swarajya.
Swatva means innateness of self – the natural acceptance of harmony.
Swatantrata means being self- organized – being in harmony with oneself
Swarajya means self-expression, self- extension – living in harmony with others
Swatva ----------------- Swatantrata ------------------- Swarajya
The swatva is already there, intact in each one of us. By being in dialogue with it, we attain swantantrata
enabling us to work for swarajya. Living in contradiction, means we are not self-organized and living with
pre-conditionings where we have assumed certain things, have accumulated desires without having first
evaluated them, then it means we are partantra. On the other hand, when we identify our innateness, what we
really want to be and establish a dialogue with it, it enables us to start living with this harmony, it starts
expressing itself through our harmonious behaviour and work, and it naturally extends to our participation
with the surroundings. This is working towards swarajya.

Q 34. How can we verify proposals on the basis of our natural acceptance? Explain with example.
What do you mean by your natural acceptance? Is it innate, invariant and universal? Explain (UPTU
2011 – 12)
“Natural acceptance is innate, invariant and universal.” Explain this statement with an example. (MTU
2011 – 12)
Is natural acceptance a faculty presents in each human being?
ANS. Natural acceptance implies unconditional and total acceptance of the self, people and environment. It
also refers to the absence of any exception from others. Once we fully and truly commit ourself on the basis of
natural acceptance, we feel a holistic sense of inner harmony, tranquillity and fulfilment. Actually natural
acceptance is way to accept the good things naturally. Learn everything that is good from others, but bring it
in, and in our own way absorb it; do not become others. We can easily verify proposals in the basis of
characteristics of natural acceptance mentioned below:
a. Natural acceptance does not change with time. It remains invariant with time. For example our natural
acceptance for trust and respect does not change with age.
b. It does not depend on the place. Whatever we have accepted, in our life, at any time of our age, does not
change, even if we move from one place to another one.
c. It does not depend on our beliefs or past conditionings. No matter how deep our belief or past
conditioning, as long as we ask ourselves the question sincerely, as long as we refer deep within ourselves, the
answer will always be the same.
d. This natural acceptance is „constantly there‟, something we can refer to. Natural acceptance is always
there. Whatever we do, this natural acceptance is within us, it is telling us what is right.
e. Natural acceptance is the same for all of us: it is part and parcel of every human being, it is part of
humanness. Though each one of us, may have different likes and dislikes and means to live and to react etc.
but if we go deep in our mind the purpose of our work, behaviour, efforts etc. are based on common goals like
need to be happy, need to be respected, need to get prosperity. So our basic acceptance remains the same.

Q 35. What are the requirements to fulfil basic human aspirations?

What is the program to fulfil the basic human aspirations? Explain (MTU 2011 – 12)
Explain the basic requirements to fulfil human aspirations. Give the correct priority among them.
(UPTU 2009-10)
Three things are needed in order to fulfill basic human aspirations–right understanding, right
relationships and physical facilities. Explain meaning of each one of these. (UPTU 2010–11)
Right understanding has first priority to fulfill basic aspiration. How can you explain it?
ANS. Our basic aspirations are happiness (mutual fulfilment) and prosperity (mutual prosperity). Happiness is
ensured by the relationships with other human beings and prosperity is ensured by working on physical
facilities.
 Right Understanding: This refers to higher order human skills – the need to learn and utilize our
intelligence most effectively.
 Good Relationships: This refers to the interpersonal relationships that a person builds in his or her life – at
home, at the workplace and in society.
 Physical Facilities: This includes the physiological needs of individuals and indicates the necessities as
well as the comforts of life. It means the feeling of having or being able to have more physical facilities than
is needed.
In order to resolve the issues in human relationships, we need to understand them first, and this would come
from „right understanding of relationship‟. Similarly in order to be prosperous and to enrich nature, we need
to have the „right understanding‟. The „right understanding‟ will enable us to work out our requirements for
physical facilities and hence correctly distinguish the difference between wealth and prosperity. With nature
as well, we need to understand the harmony in nature, and how we can complement this harmony.

Q 36. What do you mean by animal and human consciousness? Explain with the help of a diagram.
Distinguish between „human consciousness‟ and „animal consciousness‟. How “shiksha and sanskar”
are helpful in raising man to “human consciousness” level. (UPTU 2010 – 11)
What is the difference between animal consciousness and human consciousness? How does the
transformation take pladce in a human being? (MTU 2011 – 12)
ANS. Giving all priorities to physical facilities only, or to live solely on the basis of physical facilities, may be
termed as „Animal Consciousness‟. Living with all three: Right understanding, Relationship and Physical
facilities is called „Human Consciousness‟.

From the diagram we can say that:

 For animal, physical facility is necessary as well as complete – whereas for human beings it is necessary
but not complete.
 Working only for physical facilities is living with Animal Consciousness.
 Working for right understanding as the first priority followed by relationship and physical facilities implies
living with Human Consciousness.
 There is a need for transformation from Animal Consciousness to Human Consciousness. It can be
accomplished only by working for right understanding as the first priority.
 This transformation from Animal Consciousness to Human Consciousness forms the basis for human
values and values based living.
The content of education is the understanding of harmony at all the four levels of our existence – from myself
to the entire existence. Right living or sanskar refers to the ability to live in harmony at all the four levels of
living. This dimension of society works to ensure „right understanding‟ and „right feelings‟ in individual. Or
all encompassing solution called samadhan in every individual and ensures that our succeeding generation
have both the content and the environment available to work towards achieving their goal of continuous
happiness and prosperity.

Q 37. Critically examine the prevailing notions of happiness in the society and their consequences.
What is happiness and prosperity? Are they related to each other? Can happiness be obtained without
prosperity? Explain.
What is prosperity? Is it different from happiness?
What are the basic human aspirations? Explain. (MTU 2010 – 11, UPTU 2012 -13)
What is the outcome when we try to identify relationship based on the exchange of physical facilities?
Money as a source of human aspiration can be a path to reach mutual fulfilment? Comment.
ANS. Happiness may be defined as being in harmony/synergy in the state/ situation that I live in. “A state or
situation in which I live, if there is harmony in it then I like to be in that state / situation. The state of liking is
happiness.” Whereas, prosperity is the “feeling of having or making available more than required physical
facilities”.
In the current scenario, we are generally trying to achieve happiness and prosperity by maximizing
accumulation and consumption of physical facilities. This is an attempt to achieve happiness through pleasant
sensory interactions. The physical facilities are not seen in terms of fulfilling bodily needs but as a means of
maximizing happiness.
This has resulted in wrong assessment of wants for physical facilities as being unlimited. But this pursuit is
self-defeating. Neither can we hope to achieve continuous happiness through sensory interactions nor can we
have prosperity, as it amounts to trying to fulfil unlimited wants through limited resources. This effort is
engendering problems at all the levels. It is becoming anti-ecological and anti-people, and threatening the
human survival itself. Some of the consequences of such a trend are summarised below:
1 At the level of the individual – Rising problems of depression, psychological disorders, suicides, stress,
insecurity, psycho-somatic diseases, loneliness etc.
2 At the level of the family – Breaking of joint families, mistrust, conflict between older and younger
generations, insecurity in relationships, divorce, dowry tortures, family feuds, wasteful expenditure in family
functions etc.
3 At the level of the Society – Growing incidences of terrorism and naxalism, rising communalism, spreading
casteism, racial and ethnic struggle, wars between nations, attempts of genocide, fear of nuclear and genetic
warfare, etc.
4 At the level of nature – Global warming, water, air, soil, noise, etc. pollution, resource depletion of
minerals and mineral oils, sizeable deforestations, loss of fertility of soil.
It therefore, calls for an urgent need for human beings to correctly understand happiness and prosperity as
well as the sustainable way to achieve these.
Q 38. “Right understanding + Relationship = Mutual fulfilment; Right understanding + Physical
facilities = Mutual prosperity.” Illustrate the above with two examples for each.
How do right understanding, relationships and physical facilities help in fulfilling the aspirations of
human beings?
Ans. Our basic aspirations are happiness (mutual fulfilment) and prosperity (mutual prosperity). Happiness is
ensured by the relationships with other human beings and prosperity is ensured by working on physical
facilities. Relationship refers to the interpersonal relationships that a person builds in his/her life – at home, at
the workplace and in society. Physical Facilities includes the physiological needs of individuals and indicates
the necessities as well as the comforts of life. It means the feeling of having or being able to have more
physical facilities than is needed.
Today we are unable to have fulfilling relationships all the time: in family, outside family, and as a society –
in the world at large. If there is a problem in relationship, we feel uneasy, it bothers us. Even if we are
interacting with someone, and something we said or did offends them, it makes us uneasy; i.e. we want mutual
fulfilment in relationship. Similarly, we want to feel prosperous, but end up working only for accumulation of
wealth. We want to enrich nature, but are exploiting it, destroying it. But our natural acceptance is that we
want to live in harmony with nature.
The reason behind these problems is that we have to focus on one more aspect, i.e. right understanding. Right
Understanding refers to higher order human skills – the need to learn and utilize our intelligence most
effectively.
In order to resolve the issues in human relationships, we need to understand them first, and this would come
from „right understanding of relationship‟. Similarly in order to be prosperous and to enrich nature, we need
to have the „right understanding‟. The „right understanding‟ will enable us to work out our requirements for
physical facilities and hence correctly distinguish the difference between wealth and prosperity. With nature
as well, we need to understand the harmony in nature, and how we can complement this harmony.

Thus we can say that when we use right understanding with relationships it gives us mutual fulfilment because
if we have right understanding, then we can be happy in ourselves and work to have fulfilling relationships
with humans and mutual prosperity with nature. If we do not have the right understanding, then we have
problems. Thus, our happiness depends on the fulfilment of these three basic requirements.
Right understanding + Relationship = Mutual fulfilment.
Right understanding + Physical facilities = Mutual prosperity.

Q 39. What do you understand by the value of an entity? What is the value of a human being? (UPTU
2009-10)
ANS. The value of any unit in this existence is its participation in the larger order of which it is part e.g. value
of a pen is that it can write. Here writing is the participation of the pen in the bigger order in which pen, paper,
human being, all are present. Value of an eye is that it can be used for seeing. Value of a vegetable plant is
that it gives nutrition to animals and humans.
The value of human being is to understand harmony at all the levels of existence and the participation of
human being at different level in this order to maintain harmony. The participation of the human being is seen
in two forms: behaviour and work. The participation of human being pertaining to behaviour are the nine
values in relationship, viz. trust, respect, affection, care, guidance, reverence, glory, gratitude and love.
Likewise, working with material things, we have two values: utility value and artistic value. All these values
are nothing but the participation of the human being in different dimensions of living.
|Value of human being

_________________________________________________________________
| | |
To understand and live to help others to to rightly utilize our
In harmony at all understand and live in mind (self), body and wealth
Four level of living harmony at all four level to maintain harmony
(Individual, Family, at all four level
Society, Nature/ Existence)

(Students have to elaborate this answer by giving suitable examples from their life where they are able to
understand their responsibility and participation at all four levels)

Q 40. What are the Basic Human Aspirations? Describe each human aspiration in brief and give
example of each.
ANS. [To answer this question students have to define happiness and prosperity in detail with examples]

Q 41. Self exploration is a process of dialogue between „what you are‟ and „what you really want to be‟.
Explain and illustrate.
ANS. Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
It is a process of focusing attention on ourself, our present beliefs and aspirations as well as what we really
want to be (that is to say, what is naturally acceptable to us). If these two are the same, then there is no
problem. If on investigation we find that these two are not the same, then it means we are living with this
contradiction (of not being what we really want to be) and hence, we need to resolve this contradiction this
conflict within us. It is a process of discovering that there is something innate, invariant and universal in all
human beings. This enables us to look at our confusions and contradictions within and resolve them by
becoming aware of our natural acceptance.
(Students have to elaborate this answer by giving suitable examples from their life where they were able to
evaluate and understand their goals)

Q 42. What is the difference between prosperity and wealth? What is more acceptable to us and why?
What do you understand by prosperity? What is the difference between prosperity and wealth? How
are the two related?
What is the meaning of prosperity? How does it differ from possession of wealth? Explain with
examples. (UPTU 2009 - 10)
Differentiate between prosperity and wealth with examples. (MTU 2010 – 11)
ANS. Prosperity is a feeling of having more than required physical facilities, it is not just physical facilities.
Almost all of us feel that wealth alone means prosperity and try to explain this phenomenon on this
nonexistent or half fact. Wealth is a physical thing. It means having money, or having a lot of physical
facilities or both. This is a very important distinction.
We mostly fail to make this distinction today. We keep working for wealth, without realizing that the basic
desire is for the feeling of prosperity, to have a feeling of having enough. Prosperity is more acceptable to us
because wealth is just a part of prosperity. We are trying to achieve happiness and prosperity by maximizing
accumulation and consumption of physical facilities. It is becoming anti-ecological and anti-people, and
threatening the human survival itself. A person have lot of money, but does not want to share even a bit of it.
The person „has wealth‟ but feels „deprived‟.
For prosperity, two things are required-
1. Identification of the required quantity of physical facilities, and
2. Ensuring availability / production of more than required physical facilities.
If one felt prosperous he/she would have shared what one has, since there is lot more than enough wealth
anyway.

Q 43. What is your present vision of a happy and prosperous life?

There are many problems manifest today at the level of individual, family, society and the nature.
Identify some of these problems humans suffer from. (UPTU 2010 – 11)
What are the consequences of confusing between Sukh and Suvidha?
ANS. Suvidha: Suvidha implies that it is looking for physical comforts and all the sources of attaining such
comforts. Sukh: Sukh is a holistic and all encompassing state of the mind that creates inner harmony.
People think that their happiness depends upon suvidha (facilities) but is it not so; happiness depends upon
our thinking or our mental satisfaction.
Today we are generally trying to achieve happiness and prosperity by maximizing accumulation and
consumption of physical facilities. This effort is giving rise to many problems manifest today at the level of
individual, family, society and the nature. It is becoming anti-ecological and anti-people, and threatening the
human survival itself. Some of the consequences of such trend are summarized below:
 At the level of individual– Rising problems of depression, anxiety, suicides, stress, insecurity, increasing
health problems, lack of confidence and conviction etc.
 At the level of family– Breaking up of joint families, mistrust and disharmony in relationships, divorce,
generation gap, dowry deaths, neglect of older people etc.
 At the level of society– Growing incidences of terrorism, violence, communalism, racial and ethnic
struggle, corruption, adulteration, sex-crimes exploitation, wars between nations, proliferation of lethal
weapons etc.
 At the level of nature– Global warming, weather imbalances, depletion of mineral and energy resources,
deforestation, soil degradation, hunting, poaching (smuggling of wild animals) etc.
All the problems are a direct outcome of an incorrect understanding, our wrong notion about happiness and
prosperity and their continuity – this is an issue for serious exploration.
Q 44. “Physical facilities are necessary and complete for animals, while they are necessary but not
complete for humans.” Comment.
Explain how physical facilities are necessary but not complete for humans while they are complete for
animals.
Physical facilities are necessary but not complete for human being. Do you agree with this statement?
Support your answer with reasons and examples. (UPTU 2011 – 12)
Does having physical facilities ensure relationship & right understanding? Pankaj Kumar, EC B (2012)
Being financially stable and enjoying physical facilities is not enough for a happy life. We need some
other elements too.
ANS. Physical facilities are necessary and complete for animals, while they are necessary but not complete for
humans. It is easy to verify.
For Animals : Animals need physical things to survive, mainly to take care of their body. For example; cow
will look for food when it is hungry. Once it gets the grass or fodder. It eats it, sits around to chew at leisure.
Hence, we can say that as long as animals have physical things, they are largely fine. They don‟t desire other
things like knowledge or a peaceful animal society or getting a good MBA.
For Humans : While physical facilities are necessary for human beings, they are not complete by themselves
to fulfil our needs. Our needs are more than just physical facilities. We all have other needs, other plans,
perhaps we think of going to a movie or reading a book, or go to college, or watch some TV, or spend time
with family and friends….. this list is endless. Thus it is easy to see that while physical facilities are necessary
for us human beings, they are not complete by themselves to fulfil our needs.
Hence we can say that for animals – “Physical facilities are necessary and complete.”
For humans “Physical facilities are necessary but not complete.”

Q 45. “To be in a state of harmony is happiness”. Explain this statement and illustrate with two
examples from your day to day life.
Define that happiness is the state of synergy.
ANS. Happiness is a state of mind or feeling characterized by contentment, love, satisfaction, pleasure or joy.
Happiness may be described as consisting of positive emotions and positive activities. In other words,
freedom from want and distress, consciousness of the good order of things, assurance of one‟s place in the
universe or society, inner peace and so forth. Happiness is the state of mind, where we feel good in most of
the walk of life. One important characteristic of this is feeling is that we like to continue this feeling. Or in
other words,
“The state/situation in which I live, if there is harmony/ synergy in it, then I like to be in that state or
situation.” i.e. “To be in a state of liking is happiness.”
If we explore our life we will find that respect is a state of harmony between two human beings. When I
respect the other and the other respects me, I like to be in that situation. It gives me happiness. Take other
example, when there is harmony in my thoughts and feelings, I feel relaxed and I want to be in that situation.
This feeling is happiness.
(Students have to elaborate this answer by giving suitable examples from their life)

Q 46. What is meant by experiential validation? Why is it a necessary part of self exploration? (UPTU
2012 -13)
ANS: To verity the proposals, i need to live accordingly in my interactions with the world around. This
involves two things: behaviour and work. If the proposal is true,
(a). In behaviour with other humans, it will lead to mutual happiness.
(b). In work with the rest of the nature, it will lead to mutual prosperity.
This process of verification of proposals is known as experiential validation i.e. validating on the basis of
gaining experience.
It is a necessary part of self exploration because if we are not verifying proposals in our living with people and
with nature, we are not sure of what the results are. This will lead to conflict and contradictions and we will
feel lack of confidence and lack of happiness.
(Students have to elaborate this answer by giving suitable examples from their life)
 UNIT 2
Short answer questions (2 marks each)
Define the following terms

1. Sensations: A perception associated with stimulation of a sense organ or with a specific body
condition is known as sensation. For example, the sensation of heat. In other words, it is a term commonly
used to refer to the subjective experience resulting from stimulation of a sense organ, for instance, a sensation
of warm, sour, or green. Suppose we had seen the bike and not associated it with „greatness‟; rather we only
liked the way it „looked‟ – then this is based on the sensation.

2. Imagination: The activities of desire, thoughts and expectation at the level of self, are collectively
called as imagination.
Imagination = Desires + Thoughts + Expectations
We all imagine, and most of our activities (in the self) today can be mostly clubbed into imagination. This
activity of imagination in „I‟ is continuous and not temporary.

3. Pre-Conditioning: Preconditioning means we have assumed something about our desires on the basis
of prevailing notion about it. They comes from what we read, see hear, what our parents tell us, our friends
talk about what the magazines talk of, what we see on the TV etc. We have not self-verified the desires in our
own right. As a result, we are not clear about what we will get out of fulfilment of that desire. The problem
with that is, unless we verify our desires, we may not even know whether they are our. We may end up
spending an entire lifetime accumulating desires that are not ours, and in running about trying to fulfil them.

4. Sanyama (self regulation): the feeling of responsibility in the self („I‟) for nurturing, protection and
right utilization of the body.

5. Svasthya (Health): (a) the body act according to the needs of „I‟. (b) there is harmony among the parts
of body. So, swasthya is the condition of the body where every part of the body is performing in expected
function. There is harmony within the body and it is fit for use by the self. And also it is being anchored to the
self, being in close harmony with the self.
Q 6. What do you mean by Sukh and Suvidha?
Distinguish between Sukh and Suvidha in detail taking needs of yourself as an example. (MTU 2011 –
12)
ANS. Sukh is a holistic and all encompassing state of the mind that creates inner harmony. Sukh is also called
as happiness. Suvidha implies that it is looking for physical comforts and all the sources of attaining such
comforts. When our body gets used to a certain level of comfort then we will only feel comfortable at that
level eg. comfort in fan, cooler or air conditioner. Different people have a different perception of suvidha and
will seek a corresponding level of suvidha according to their perceptions.
 By nature man is fond of comfort and happiness so he goes on making desires and ambitions one after
the other to enjoy more in life. To lead a comfortable life he also accumulates many facilities, so that his life
may become full of comfort and happiness. Sukh depends upon our thinking, so many times we are
surrounded by materialistic possessions but we feel unsatisfied. People think that their happiness depends
upon suvidha (facilities) but is it not so; happiness depends upon our thinking or our mental satisfaction.

Q 7. How can we ensure harmony in self („I‟)?

ANS. The way to ensure harmony in self is a four step process given below:
1. Becoming aware that human is the coexistence of self („I‟) and the body.
2. Becoming aware that the body is only an instrument of „I‟. „I‟ is the seer, doer and enjoyer.
3. Becoming aware of the activities of desire, thoughts and expectation and pass each of these desires,
thoughts and expectations, through our natural acceptance.
4. Understand harmony at the level of our existence- by verifying the proposals being placed at the level of
our natural acceptance. This leads to realization and understanding, which in turn becomes the basis for desire,
thoughts and expectations – this leads to harmony in „I‟ in continuity.

Q 8. What do you mean by Imagination? OR What is Imagination?

ANS. The activities of desire, thoughts and expectation at the level of self, are collectively called as
imagination.
Imagination = Desires + Thoughts + Expectations
We all imagine, and most of our activities (in the self) today can be mostly clubbed into imagination. This
activity of imagination in „I‟ is continuous and not temporary. The power may change but the activity is
continuous. The object of the taste may change but the activity of selecting/tasting is continuous. Also what
we analyze may keep changing the activity of analyzing is continuous. We make choices with the external
world based on our imagination today.

Long answer questions

Q 9. The needs of the self are qualitative. Illustrate.
ANS. Human beings are a complex combination of the sentiment „I‟ which relates to all the feelings and the
material „body‟ which refers to all the physical facilities available to them. Need of self is sukh (happiness).
Sukh is qualitative. Therefore the needs of „I‟ are qualitative. They are not quantifiable. We also want them
continuously. We cannot talk of one kg of respect or one meter of happiness. Our feelings are qualitative.
Either they are or they are not. Ex. Happiness is qualitative. Either we are feeling happy or we are not. Also if
a feeling is not naturally acceptable; we do not want it even for a single moment. If acceptable, we want it
continuously. We can see this with the example of respect. We don‟t want the feeling of disrespect even for a
single moment, since it is not naturally acceptable to us.
By nature man is fond off comfort and happiness so he goes on making desires and ambitions one after the
other to enjoy more in life. To lead a comfortable life he also accumulates many facilities, so that his life may
become full of comfort and happiness. Sukh depends upon our thinking, so many times we are surrounded by
materialistic possessions but we feel unsatisfied. People think that their happiness depends upon suvidha
(facilities) but is it not so; happiness depends upon our thinking or our mental satisfaction.

Q 10. Distinguish between the needs of the Self and the needs of the Body.
What are the needs of the „self‟ and the „body‟?
„The need for physical facilities is temporary‟ – explain the meaning of this statement with any two
examples. (UPTU 2009-10)
Differentiate between the needs of self and the needs of body. (UPTU 2011 – 12)
ANS. The human being is the co-existence of „I‟ and the body, and there is exchange of information between
the two. We can make this distinction between the self and the body in terms of the needs as shown in the
table below:

I Body
Trust, Respect…. Food, Clothing…
Needs are ….
Happiness (sukh) Physical Facilities (suvidha)
In time needs
Continuous Temporary
are…….
Needs
In quantity, needs Quantitative (limited in
Qualitative
are... quantity)
Needs are fulfilled Right understanding and right
Food, clothing, etc.
by….. feelings
1. Needs are ….The needs of the body like food for nourishment clothes for protection, and instruments to
ensure right utilization can be categorized as being „physical‟ in nature, or also called „physical facilities‟
(suvidha) whereas the need of I is essentially to live in a state of continuous happiness (sukh). The needs of
the body are physical in nature, whereas the needs of the self („I‟) are not physical in nature - like trust,
respect, happiness etc.
2. In time, needs are… The needs of „I‟ are continuous in time, unlike the need of the body, which is
temporary in time. We want happiness continuously. We also want the feeling of respect continuously and so
also acceptance in relationship. If we talk about food, clothing, shelter, or instruments, these are needed only
for some amount of time, or we can say that the need for physical facilities of the body is temporary in time- it
is not continuous.
3. In quality, needs are….. Physical facilities are needed for the body in a limited quantity. When we try
and exceed these limits, it becomes troublesome for us after some time. Let‟s take the example of eating. As
far as, physical facilities (say rasgulla) go, they are necessary in the beginning, but if we keep consuming, it
becomes intolerable with the passage of time. This applies to every physical facility. We can only think of
having unlimited physical facilities, but if we try and consume, or have too much of physical facilities, it only
ends up becoming a problem for us. Whereas the needs of „I‟ are qualitative (they are not quantifiable), but we
also want them continuously. Our feelings are qualitative. Either they are or they are not. Ex. Happiness is
qualitative. Either we are feeling happy or we are not. Also if a feeling is not naturally acceptable; we do not
want it even for a single moment. If acceptable, we want it continuously.
4. Needs are fulfilled by….The need of the self („I‟), for happiness (sukh) is ensured by right understanding
and right feelings, while the need of the body, for physical facilities (suvidha), is ensured by appropriate
physico-chemical things.

Q 11. Do you think that human beings are sum-total of sentiments and physical aspects the „self‟ and
the „body‟? Explain your answer using examples.
„I‟ is a conscious unit while the body is a material unit. Examine this statement.
“Human being is more than just the body” – Explain.
ANS. There is the familiar shape and structure of a human being that is immediately apparent to us and we
imagine someone with similar human body-like features. But in addition to the body, there is also the alive-
ness of the person – the entity that keeps the body „alive‟ and makes it operate in various ways.
We perceive this aliveness in the activities demonstrated by the person like their seeing, talking, listening,
walking, and eating, etc. This aliveness is called Jivana. Thus, a human being is coexistence of the body and
jivan. This jivan refers to itself as „I‟ (self). Thus we say “I am so and so” or “I feel tired” or “I am happy” and
not “my body is happy”. This I or self is also called „consciousness‟ and is the sentient constitute of the
human being.
The human being is the sum total of sentiments and physical aspect, the self („I‟) and the body, and there is
exchange of information between the two, i.e. „I‟ and body exist together and are related. There is a flow of
information from „I‟ to the body and from body to the „I‟. We can make this distinction between the self and
the body in three ways in terms of the needs, activities and the types of these two entities.
All the needs of I, say respect, trust, etc., can be called as Happiness (such), while the needs of body are
physical facilities (suvidha) like food. The two things are qualitatively different. There is no relevance of
quantity for the needs of I as it is qualitative, while the needs of body are quantitative, and they are limited in
quantity.
The activities of „I‟ are activities like, desire, thinking, selection, while the activities of body are activities
like eating, breathing etc.
The mode of interaction of „I‟ includes knowing, assuming, recognizing and fulfilment. The fulfilment
depends on recognition depends on assumptions and assumptions depends on knowing or not knowing
(beliefs). If assuming is based on knowledge, then recognition will be correct and fulfilment will be correct. If
assuming is not based on knowledge, then things may go wrong. The mode of interaction of body is only
recognizing and fulfilling. Self is a conscious entity and the body is a material entity, or physic-chemical in
nature.
To conclude we can say that the human being can be understood in terms of a co-existence of two entirely
distinct entities, namely sentient „I‟ and material body. Their needs and activities are quite different and have
to be understood accordingly. But these two constituents of human being are to act in close synergy with each
others.

Q 12. „Human being is co-existence of the Self and the Body‟ – elaborate on this statement.
„Human being is the co-existence of the Self and the Body‟ – Explain this statement taking yourself as
an example. (MTU 2010 – 11)
ANS. The human being is the co-existence of „I‟ and the body, and there is exchange of information between
the two, i.e. „I‟ and body exist together and are related. There is a flow of information from „I‟ to the body and
from body to the „I‟. We can make this distinction between the self and the body in three ways in terms of the
needs, activities and the types of these two entities. All the needs of I, say respect, trust, etc., can be called as
Happiness (such), while the needs of body are physical facilities (suvidha) like food. The two things are
qualitatively different. There is no relevance of quantity for the needs of I as it is qualitative, while the needs
of body are quantitative, and they are limited in quantity.
The activities of „I‟ are activities like, desire, thinking, selection, while the activities of body are activities like
eating, breathing etc. The mode of interaction of „I‟ includes knowing, assuming, recognizing and fulfilment.
The fulfilment depends on recognition depends on assumptions and assumptions depends on knowing or not
knowing (beliefs). If assuming is based on knowledge, then recognition will be correct and fulfilment will be
correct. If assuming is not based on knowledge, then things may go wrong. The mode of interaction of body is
only recognizing and fulfilling. Self is a conscious entity and the body is a material entity, or physic-chemical
in nature. Thus we can say:
To conclude we can say that the human being can be understood in terms of a co-existence of two entirely
distinct entities, namely sentient „I‟ and material body. Their needs and activities are quite different and have
to be understood accordingly. But these two constituents of human being are to act in close synergy with each
other.

Q 13. Explain with examples where activities involves both body and 'I'
Differentiate between the activities of knowing, assuming, recognizing and fulfilling with the help of an
example. (UPTU 2010 – 11)
Explain the activities of knowing, assuming, recognizing and fulfillment with one examples. (UPTU
2011 – 12)
Differentiate between the activities of the self and the body on any two grounds. (MTU 2010 – 11)
What is the qualitative difference between the activities of the Self and those of the Body? Illustrate
with one example.
How recognizing and fulfilling in the self do depends upon knowing or assuming?
Can the activities of the self be distinctly understood from the activites of the body? Name any three
activities and elaborate. (MTU 2011 – 12)
ANS. If we look at the variety of activities that we are engaged in commonly – we see that we can put them in
three categories:
1. Activities that are going on in the self
2. Activities that are going on in the body
3. Activities involving both the self and the body
Knowing, assuming, recognizing and fulfilling are the activities involving both the self and the body.
1. Activities of recognizing and fulfilling in the body: Apart from the activities of Breathing, Heartbeat,
Digestion etc., the activities of the body can also be understood as recognition and fulfilment. In fact, the
mutual interaction between any two material entities can be understood as recognition and fulfilment of their
relationship. For example when we are thirsty and drink water, the body absorbs the water to the extent
needed and uses for the nourishment of the various organs. Here, body recognizes its relation with water and
fulfils it.
-----Recognizing Fulfilling
2. Activities of knowing, assuming, recognizing and fulfilling in the self („I‟): When it comes to self (jivan
or „I‟), which is a conscious entity; in addition to „recognizing and fulfilling‟, there is also the activity of
assuming and that of knowing. In fact, recognizing and fulfilling in case of human beings will depend upon
knowing and/or assuming.
a. We assume – We all make assumptions and our response (recognition and fulfilment) is dependent on the
assumption. For ex.: If I see a snake and assumed it to be a rope, I shall respond differently to it, than if I take
it to be a snake itself. We call this activity „assuming or mannana‟.
b. We recognize – We all recognize things today, we recognize a variety of things. Like, we recognize water,
our parents, friends, etc. We call this activity „recognizing or pahachaanana‟. The recognizing in „I‟ depends
on assuming.
c. We fulfil –The response that follows recognition is called the activity of „fulfilling or nirvaha karna‟. The
fulfilment depends on the recognition. For ex.: Once we recognize water, we take it.
Taken together we can write it as (in I):
Assuming ----------------------- Recognizing -------------- Fulfilling
There is another activity that exists in us (in „I‟). This activity is called „knowing‟. Knowing means we have
the right understanding – the understanding of harmony at all levels of our living. When we have the right
understanding, when we have the knowledge of reality, it is definite, and then assuming becomes according to
the knowing, and hence recognizing and fulfilling becomes definite, or according to knowing. Until then, it is
subject to beliefs and assumptions, and this keeps changing. When we list these down:
Knowing leads to
Assuming leads to

Recognizing leads to
Fulfilling

I Body
Desiring, thinking etc. Breathing, heart-beat, etc.
Activities Activities are ….. Knowing, assuming,
Recognizing, fulfilling
recognizing, fulfilling

Q 14. How can you say that the activities in „I‟ are continuous?
Explain how activities in 'I' are continuous.
ANS. There are various activities in „I‟. These activities are imaging, analyzing and selecting/ tasting. If we
observe these activities we will find that we are imaging throughout the day, even at night. During the day, we
keep having desires, and these desires don‟t stops even at night. The activity of analyzing, takes place all the
time as well. What we analyze may keep changing, the activity of analyzing is continuous. Similarly, the
activity of selecting/tasting is also continuous. The object of the taste may change but the activity of
selecting/tasting is continuous. We are expecting something all the time. And do the selection on the basis of
this expectation. These activities keep going on in us, irrespective of whether we want them or not.
E.g. my object of taste may change from rasgulla, to engineering or nice looking bike, etc. similarly I may
analyze about my personal life at one moment and about my surrounding at the next moment and may start
thinking about my relationships.
These activities keep going on in us irrespective of whether we want them or not. This is what happens when
we say “I was going to the exam and that song kept repeating itself in me, it was so distracting”.
Q 15. “The problem today is that the desires, thoughts and expectations are largely set by
preconditioning or sensations” – examine this statement.
What are the problems that we are facing today because of operating on the basis of pre-conditioned
desires and sensation?
How do we go into conflicts when our activities are not guided by our natural acceptance?
Explain how pre conditioning can lead to unhappiness.
Discuss the problems that are created by having desire, thoughts and expectation on the basis of pre –
conditioning. (UPTU 2011 – 12)
How do sensations and pre-conditionings influence our imagination? Give two examples of each. (MTU
2011 – 12)
In today‟s world, we are largely operating on the basis of assumptions, which may be right or wrong.
How does this lead to uncertainty in ourselves? Illustrate with examples.
Explain pre-conditioning and its effects at individual level.
ANS. When our activities are not guided by our natural acceptance, then they are guided by preconditioning
and sensations. Preconditioning means we have assumed something about our desires on the basis of
prevailing notion about it. We have not verified the desires in our own right. As a result, we are not clear
about what we will get out of fulfilment of that desire. What is the issue with that? Unless we verify our
desires, we may not even know whether they are our! We may end up spending an entire lifetime
accumulating desires that are not our, and in running about trying to fulfil them!
Sensation is a perception associated with stimulation of a sense organ or with a specific body condition: the
sensation of heat; a visual sensation.

We go into conflicts when our activities are not guided by our natural acceptance:
A. Conflicts and contradictions in „I‟ as a result of pre-conditioned desire
We have not verified the desires, thoughts and expectations in us on the basis of our own natural acceptance.
As a result, these desires, thoughts and selections are in conflicts. Since the desires are in conflict, the
thoughts they give rise to, are also in conflict and in turn, the selection from the thoughts are also in conflicts.
This conflict affects us in different manners:
1. Wavering aspirations: Our goals keep shifting as the inputs from the outside also keep changing. Our
desires thus keep shifting, because their source is outside and these preconditioned desires may come from
what we read, see, hear, from media, friends, society, etc. hence, we are always wavering in what we want; we
are not able to be certain about it.
2. Lack of confidence: Since our desires are shaky, we are not sure about them. As a result, we lack self
confidence, in the true sense. Our confidence seems relative i.e. we keep comparing ourselves with others in
order to feel confident.
3. Unhappiness/conflicts: Since our desires, thoughts and expectations are in conflict, it becomes the cause
for our unhappiness, leading to stress and tension. Such desires will also be in conflict with our natural
acceptance
4. Lack of qualitative improvement in us: We focus largely on fulfilling the needs of the body. As a result,
we live with a sense of lack of fulfilment. We are doing many things, accumulating a lot, progressing on
paper, but we don‟t feel that we have improved, that we have become better. It seems that only the things
around us are changing!
a) State of resignation: Because we do not understand ourselves properly and have contradictions within, we
slowly start getting disillusioned (pleasant but mistaken beliefs). We feel that there are no solutions to these
issues, and end up in a state of resignation.
B. Short lived nature of pleasure from sensations: The pleasure obtained from sensations is short-lived. We
have so much dependent on sensations that instead of giving us some sensory pleasure, it becomes the source
for our happiness. This can be understood as follows:

The external object is temporary in nature the contact of the external object with the body is temporary in
nature. The sensation from the body to „I‟ is temporary. And at last the taste of the sensation from the body in
„I‟ is also temporary. Therefore, if the source for our happiness is temporary by definition, then our need for
continuous happiness will never be fulfilled. Hence, any sensation we have from the body can‟t be the source
for our lasting happiness.
To sum up, if our desires, thoughts and expectations are based on pre-conditionings, we are generally in a
state of great confusion. This leads to confusion, unhappiness, conflict and stress. We have lack of clarity
about the self, relationships, society, nature and existence. We have lack of confidence. We have a feeling of
being unfulfilled, unsettled. We operate largely on the basis of the environment, driven from the outside –
either from sensations, or based on pre-conditionings.
Q 16. “I am the seer, doer and enjoyer. The body is my instrument” – Explain. (UPTU 2011 – 12)
How self enjoys the activities of the body?
ANS. There is a relation between the self and body that body act as an instrument of self. Whatever self thinks
body performs it physically. Body does not decide itself. We can verify this by the following discussion.
I am the seer: When we are reading a book or listening, when someone is explaining something to us, when
we are watching a scenery or when we are thinking – we are engaged in the activities of „seeing‟ or
understanding. Now when we see some nice scenery we say „I am seeing‟ that means our self „I‟ see via the
eyes, the eyes don‟t see, they are just instruments, that unable me to see something outside. Different images
are formed in the eyes every time, but it is I who is able to relate it to the meaning of that image every time.
Similarly, I can see inside „in me‟ also – without the eyes. For example I can see that I am getting angry. In
this case I understand or know or am aware that I am getting angry. When I see outside the body works as an
instrument.
I am the doer: once I have seen/ understood something, I am the one who decides what to do or not to do. I
am the doer. For example, when I see the scenery I am the one who decide to take a picture of the scenery. I
use my hands to pick camera and click a picture. The hands in the body are thus used as an instrument. In this
way I work with my hands and legs.
I am the enjoyer: I saw the scenery and I took the picture. I am the seer and doer so far. When I see the
picture I like it. I am the one that enjoys it. Thus there is a continuity of being the seer, doer and enjoyer.
Similarly when I eat, I am the one that gets the taste – from the tongue.

Q 17. Explain the activities of imaging, analyzing and selecting/ tasting with a diagram. With the help of
an example, show how are they related.
What do you mean by „Power‟ and „Activity‟ of self?
ANS. The self is conscious in nature while the body is physico-chemical in nature. The interaction between
the „I‟ and the body is in the form of exchange of information. So the focus of attention is on two categories of
attributes of the self, namely, the powers of the self and the corresponding activities as the manifest outcomes
of these powers.
Power: This means the basic capacity in the self („I‟). They are: desires, thoughts and expectations.
Activities: Activity is the process of utilizing this power. The activities are: imaging, analyzing, and
selecting/tasting. The activity of analyzing means breaking down the image into various parts or to open it up.
Selecting/tasting is with the expectation of fulfilling our desires with the expectation of happiness. The
activity of selecting/tasting is the basic level via which the self interacts with the body.
We can understand the activities by a simple example. We may have a desire to have respect by being the
owner of a big house. This is in the form of imaging – we have an image in us of fulfilment of this need for
respect via a house. Based on this image, we start working out the details of the house. The house will have
rooms and a verandha, there will be a kitchen garden on the backside, it will have four rooms etc. Here the
image of wanting respect from the house split into many parts – this is called analyzing. Now that we have
worked out the details of the house, we go about choosing the size, colour, etc. of the rooms and other details.
This is called selecting/ tasting. They are related in the sense that without the activity of imaging, analyzing
will not be possible and without analyzing, activity of selection/ tasting will not take place.

Q 18. “The pleasures that we derive from sensations are short lived and the efforts to extend them lead
to misery” – examine this statement.
Elaborate how sensation from the body cannot be a source for continuous happiness.
ANS. A perception associated with stimulation of a sense organ or with a specific body condition: the
sensation of heat; a visual sensation. A term commonly used to refer to the subjective experience resulting
from stimulation of a sense organ, for instance, a sensation of warm, sour, or green.
The pleasure obtained from sensations is short-lived. We are driven by five sensations (sound from the ears,
touch from the skin, sight through eyes, taste from the mouth, and smell from the nose) and most of the time
we are busy trying to get pleasure from sensations, from the senses. We have so much dependent on
sensations that instead of giving us some sensory pleasure, it becomes the source for our happiness. Then what
is the issue with this is? This can be understood as follows:

The external object is temporary in nature the contact of the external object with the body is temporary in
nature. The sensation from the body to „I‟ is temporary. And at last the taste of the sensation from the body in
„I‟ is also temporary.
The need of the „I‟ is continuous, i.e. we want to have happiness, and its continuity. Therefore, if the source
for our happiness is temporary by definition, then our need for continuous happiness will never be fulfilled.
Hence, any sensation we have from the body can‟t be the source for our lasting happiness.
No matter how much we try to be become happy via the senses, or via bodily sensation, it does not last. This
does not mean that we stop these sensations from the body, or that we stop tasting from the senses. It only
means that we need to understand the limitations of happiness or pleasure got from the sensations from the
body and need to understand what is there use or purpose. If we confuse this purpose with the happiness, we
are in trouble, since something that is temporary can‟t be the source for our continuous happiness.
We can thus understand that living on the basis of preconditioning (“good life means having a nice car”) or
sensations (happiness out of taste from the body) means being in a state of being decided by the others or
outside, i.e. enslaved (partantrata). We are at the mercy of the preconditioning and the sensation. Whereas, we
want to be in the state of self-organization of being decided by our own self, in our own right (svantrata).

Q 19. Explian the activities of realizaiton and understanding. How do they lead to harmony in the
activities of „I‟? Illustrate with an example.
How does realization and understanding lead to definiteness of human conduct?
Realization and understanding are essential for happiness and harmony. Explain.
ANS. Realization: Means to be able to see the reality as it is. In realization, we get the answer to “what is the
reality?” This, for each one of us, translates into the answers to “what to do?” and “why to do?” when we
operate on the basis of realization and gains understanding according to the realization then it give
definiteness and certainty and makes us self organized.
Understanding: Means to be able to understand the self organization in all entities of nature/existence and
their inter-connected organization “as it is”. We are able to see the harmonious interconnectedness at all the
levels of our living. Understanding plays an important role in desire making. When we do not have the right
understanding, our desire keep shifting, and this indefiniteness is reflected in our thoughts, and selections we
make, and finally in our behaviour and work. On the other hand, when our understanding is based on
realization and we use this understanding in desire making then our desire will be correct and thoughts and
selection will be according to the understanding.
These are the two activities in the self („I‟) (placed at point 1 and 2 in the figure). When we have (1)
realization then (2) understanding becomes according to the realization. When this happens, then (3) imaging
or desires get set according to this understanding. Consequently, (4) analysis or thoughts become according to
the imaging/desires and hence, the (5) expectations or selection/taste are according to the thoughts/analysis.
This is called self- organization or svantrata. This leads to happiness and its continuity.
In realization and understanding, we get the answer to “what is the reality?” This, for each one of us,
translates into the answers to “what to do?” and “why to do?” Then what remains to find out is “how to do?”,
which comes from imagination (activities 3, 4, and 5). Is we see today we are focusing on “how to do?”,
without trying to first verify “what to do?” and “why to do?”! It is just like traveling in a comfortable AC
vehicle on a smooth road without knowing where we have to go!

Q 20. Explain with examples the various activities in the self 'I'.
Briefly explain the activities of Desire, Thought and Expectation in the self with an example. (MTU
2011 – 12)
With the help of one example each, explain how the activities of the self (selecting/ tasting, analysing,
imaging) may be in harmony or disharmony? (UPTU2012 -13)
ANS. The self is conscious in nature while the body is physico-chemical in nature. The interaction between
the „I‟ and the body is in the form of exchange of information. So the focus of attention is on two categories of
attributes of the self, namely, the powers of the self and the corresponding activities as the manifest outcomes
of these powers.
1. Power: This means the basic capacity in the self („I‟). They are: desires, thoughts and expectations.
2. Activities: The activities are: imaging, analyzing, and selecting/tasting. The activity of analyzing means
breaking down the image into various parts or to open it up. Selecting/tasting is with the expectation of
fulfilling our desires with the expectation of happiness. The activity of selecting/tasting is the basic level via
which the self interacts with the body.
A simple example to understand these activities is a follow:
 We may have desire to have respect by being the owner of a big house. This is in the form of imaging – we
have an image in us of fulfilment of this need for respect via a house.
 Based on this desire, we start working out the details of the house. Ex no. of rooms, storeys, on which floor
in will stay. The image of wanting respect from the house is split into many parts – this is called analysing.
The activity of analysing means breaking down the image into various parts.
 Now that we have worked out the details of the house, we go about choosing the size, colour etc. of the
room. This is called selecting / tasting.
(for the answer of last ques you have to give examples from your own life)

Q 21. Explain how activities in self (I) are inter related.

ANS. The self is conscious in nature while the body is physico-chemical in nature. The interaction between
the „I‟ and the body is in the form of exchange of information. So the focus of attention is on two categories of
attributes of the self, namely, the powers of the self and the corresponding activities as the manifest outcomes
of these powers.
1. Power: This means the basic capacity in the self („I‟). They are: desires, thoughts and expectations.
2. Activities: The activities are: imaging, analyzing, and selecting/tasting. The activity of analyzing means
breaking down the image into various parts or to open it up. Selecting/tasting is with the expectation of
fulfilling our desires with the expectation of happiness. The activity of selecting/tasting is the basic level via
which the self interacts with the body.
Activities in self are related: There are two possible flows of the activities and both keep taking place:

From outside (the body) to inside (in „I‟)

1. Self receives sensations from body tasted in „I‟ e.g. our self see a car through the information via „eyes‟.
2. Based on taste, thought could be triggered e.g. we start thinking about the car.
3. Based on these thoughts, desires may be set e.g. when we starts thinking about the car it forms an image
that we are leading a good life by using a car and this way a good life by having a car becomes a desire.
Selection leads to
Thoughts leads to
Desires
From inside (in „I‟) to outside (the body)
1. When desire is set we start forming thoughts about fulfilling this desire. E.g. with the desire of a good life
via the car, we start thinking about how to get the car, what is the cost of the car, how can I have that car, etc.
2. Based on this we make selection to fulfill these thoughts e.g. we choose the car its shape color etc and then
end up buying it.
Desires leads to
Thoughts leads to
Selection

Together we call these activities as imagination. Activities in self are continuous.

Selection leads to
Thoughts leads to
Desires leads to
Thoughts leads

to
Selection

Q 22. What are the programs for ensuring the health of the body? Explain.
What are the programs to take care of the body? Explain.
Suggest programms to ensure proper functioning of your body. Can we sustain them without right
understanding? (MTU 2010 – 11)
ANS. Our present lifestyle and conditionings are not very conductive to keep the body fit and therefore it is
important to understand sanyama and swasthya correctly and maintain proper harmony with the body. As a
proposal, we need to work for the following few things

1. To understand and live with sanyama.

2. To understand the self organization of the body and ensure health of the body.
1. Understanding and Living with Sanyama : Sanyama implies that the self takes the responsibility for
proper nurturing, and right utilization of the body. For this it is essential to understand the functioning of the
body instrument. It is also essential to understand that this instrument has a limited life span and undergoes a
pattern of growth and decay. The interaction of the self with the body has to be in consonance with the above
objectives which are achieved through sanyama.
2. Understanding the self organization of the body and ensure health of the body:
a. Nurturing of the Body: Proper Food, Air, Water, Etc.: In the process of selecting food for the body, I
need to make out the elements which make a complete food so that it gives required nutrients and energy to
the body. On the basis of understanding of the harmony of the self with the body, it can be said that the
food needs to be eaten only when we feel hungry. The choice of the food has to be such that it is easily
digestible and the food needs to be taken with proper posture of the body and in right quantity.
b. Protection of the Body: The second issue is the protection of the body. The clothes we choose for
protection need to be such that they ensure proper interaction of the body with the environment. The right
amount of exposure of the body to the air, water, and sun is required to ensure its proper functioning.
c. Right Utilization of the Body (Sadupayoga): Right utilization of the body as an instrument necessitates
understanding the purpose for which this instrument is to be used. Normally, we tend to believe that the body
is an instrument for sensory enjoyment, which is not correct. We also happen to use our body to exploit other
human beings or rest of the nature which is not right utilization. It is important to realize that the human body
is an instrument to facilitate right understanding and its actualization in life.

Q 23. What is the responsibility of the self towards the body? How is it fulfilled?
How does the feeling of sanyama facilitate the correct appraisal of our physical needs?
Suggest any two programs that you can undertake to improve the health of your body.
How can we ensure the health of the body? Explain.
In what way does self control help us?
How does the feeling of sanyam ensure health of the body? List two programs of sanyam. (UPTU 2010 –
11)
Explain the relation between the self and the body. What is the responsibility of the self towards the
body? (UPTU 2009-10)
What do you mean by Sanyam? How does it ensure harmony with the body? Explain. (UPTU 2011 –
12)
ANS. The self has the responsibility for nurturing, protection and right utilization of the body. For this self has
to follow some programs. We need to work to understand the self organization of the body and ensure health
of the body.
Nurturing of the Body:
Proper Food, Air, Water, Etc.: In the process of selecting food for the body, I need to make out the elements
which make a complete food so that it gives required nutrients and energy to the body. On the basis of
understanding of the harmony of the self with the body, it can be said that the food needs to be eaten only
when we feel hungry. The choice of the food has to be such that it is easily digestible and the food needs to be
taken with proper posture of the body and in right quantity.
Protection of the Body:
The second issue is the protection of the body. The clothes we choose for protection need to be such that they
ensure proper interaction of the body with the environment. The right amount of exposure of the body to the
air, water, and sun is required to ensure its proper functioning. To ensure the heath of the Body, we need to
take care of the following- i) Ahar-Vihar, ii) Shram- Vyayam, iii) Asana-Pranayam and iv) Aushadhi-
Chikitsa. We have already discussed about Ahar (Food), let us now discuss about the others:
1. Proper upkeep (Vihar) of the Body: When we work, the Body gets tired. When we take rest, the Body
becomes fit to work. But again, there is a limit to the amount of work and rest we need. We also need to
ensure proper time, posture and ways to work and to rest. We need to provide hygienic conditions for proper
functioning of the Body. These issues are included in the upkeep of the Body.
2. Labour: Labour is another requirement. It means employing the body physically for production and
maintenance of physical facilities. The labour we do helps each part of the Body to function properly.
3. Physical Exercises: We are aware of physical exercises. While doing labour, some parts of the Body may
get stressed much while others may not get employed to that extent. With exercises, we can employ all the
parts of the Body in the desired way.
4. Asan-Pranayam: This is another way to keep the Body function properly. In Asanas, we give the body
proper postures by sitting or lying, and in Pranayam, we ensure reguation of the breathing.
5. Treatment of the body: When the Body gets hurt, or is in disorder by either misuse or because of the
adversities of the environment etc., there is a natural tendency of the Body to heal and come back to its
desired state of health. We only need to facilitate this process, and not suppress it. Thus, when unpleasant
sensations come from the Body indicating disorder, they are to be properly interpreted and attended to.
With all the care we take, the body may require treatment at times. There are several approaches to ensure
this. It may be that just by going without food for some time, the Body gets cured. Right choice for food may
also help. The treatment of the Body can be done by proper exposures of the Body to air, water or sun too.
Use of herbs or medicines may also serve the purpose. Here one thing to understand is that, the system of the
body works in a self-organized way and I only need to facilitate the self-organization of the body by arranging
for material things. One thing to take care about is that while curing the Body of one problem, we need to
choose ways which do not give rise to other problems.
Right utilization of the body (Sadupyog): Right utilization of the Body as an instrument necessitates
understanding the purpose for which this instrument is to be used. Normally we tend to believe that the Body
is an instrument for sensory enjoyment, which is not correct. We also happen to use our Body to exploit other
human beings or rest of the nature which is also not right utilization. It is important to realize that the human
body is an instrument to facilitate right understanding and its actualization in life.
This is an important issue. I need to ensure that I use my Body for right behaviour and work. When I do so, it
has favourable effects on the Body. On the other hand, if I use it for acting in opposition with other human
beings or nature, like quarrelling, fighting, hitting, it has adverse effects on the Body. I also need to arrange
for equipments/ instruments for right utilization of the body. They increase the efficiency and capacity of the
body.

Q 24. What is our present attitude towards the body? What are its consequences?
“The state of harmony or lack of it in the self has a strong influence on the health of the body” –
comment on this statement and illustrate with an example.
In what way are we irresponsible towards our body? What are its consequences?
ANS. The human body is a self organized and highly sophisticated mechanism. Today we are facing different
problems and they are lack of responsibility towards the body, tendency for medication to suppress the
ailment, and polluted air, water, food. Let‟s take them in detail:
Lack of Responsibility towards the Body: Our lifestyle has become very busy and unnatural. We usually do
not give priority to take proper care of the body. We have increasingly stated eating at odd hours, eating junk
food, and are largely ignorant about the state of our body.
Tendency for Medication to Suppress the Ailment: Whenever there is a pain in any part of the body, it is a
signal of some disorder which needs to be properly attended to. However, our common tendency has become
to suppress this pain by immediate medication and then forget about it.
Polluted Air, Water, Food: We have polluted our environment today and it is directly or indirectly harming
us. There is contamination in the air, water, soil, plants and we are responsible for it. Our food has become
impure. Due to heavy use of chemical fertilizers, pesticides and a lot of pollutions, our food has all kinds of
toxic contents in it. The air we breathe in, is polluted by various chemicals released from industries and
vehicles, while our water is also polluted due to industrial effluents (liquid sewage), sewage etc. all this,
surely, is not conductive to the health of people.

Q 25. In what way can we say that the human body is a self organized unit?
ANS. The human body is a self organized and highly sophisticated mechanism. The body is made up of
several organs and glands and the different parts of the body keep working in a close co-ordination. All the
activities keep the body fit for the use of „I‟ (self or jivana) so that „I‟ and the body may work in synergy as a
human being. The silent aspects of this harmony b/w „I‟ and the body are:-
1. The body acts according to the needs of I.
2. There is harmony among the parts of the body.
3. What our body follow only by the permission of I.
4. There is a strong coupling b/w I and the body. If I am in disharmony e.g. in anger or stress or despair. It
immediately starts affecting the body adversely.
5. There are many diseases of the body that are caused or accentuated due to disharmony in I. These are
called psychosomatic diseases such as asthma, migraine, hyper-tension etc. On the other hand, when there is a
strong disturbance in the body manifesting in the form of severe pain, it distracts I from its normal functions.
6. I have the feeling of sanyama for the body and the body has swasthya. Sanyama is basic to swasthya.

Q 26. The needs of the body are quantitative. Illustrate.

When we try to achieve continuity of happiness through sensation by perpetuating contact with
suvidha, the following pattern results: Necessary and tasteful => unnacessary but tasteful =>
unnacessary and tasteless => inrolerable. Do you agree with this statement? Support your answer with
arguments. (MTU 2011 – 12)
Need of body are required in limited quantity. Illustrate with help of examples.
ANS. Need of body are physical facilities. Physical facilities are needed for the body in a limited quantity.
When we try and exceed these limits, it becomes troublesome for us after some time. Let‟s take the example
of eating. As far as, physical facilities (say rasgulla) go, they are necessary in the beginning, but if we keep
consuming, it becomes intolerable with the passage of time. This applies to every physical facility. We can
only think of having unlimited physical facilities, but if we try and consume, or have too much of physical
facilities, it only ends up becoming a problem for us. When we try to perpetuate physical facilities, the
following pattern results. With time it successively changes from:
Necessary and tasteful
|
|
Unnecessary but tasty =>
|
|
Unnecessary and tasteless =>

|
|
Intolerable!

(To elaborate this answer student can give 2-3 different names of physical things they find necessary for
them)

Q 27. What is pre-conditioning? What is their source?

What is the meaning of desire? How do we verify whether our desries are comming from sensations or
preconditioning or natural acceptance? (UPTU 2010 – 11)
How human mind gets influenced or conditioned? (UPTU 2010 – 11)
What are the source of preconditioning?
ANS. Preconditioning means we have assumed something about our desires on the basis of prevailing
notion about it. They comes from what we read, see hear, what our parents tell us, our friends talk about what
the magazines talk of, what we see on the TV etc. We have not self-verified the desires in our own right. As a
result, we are not clear about what we will get out of fulfilment of that desire. The problem with that is, unless
we verify our desires, we may not even know whether they are our. We may end up spending an entire
lifetime accumulating desires that are not ours, and in running about trying to fulfil them.

Q 28. What do you mean by right utilization of the body?

ANS. Normally we tend to believe that the body is an instrument for sensory enjoyment, which is not correct.
We also happen to our body to exploit other human beings or rest of the nature, which is also not right
utilization. Body is the instrument of the self and the body needs to be given nutrition, protection and utilized
to work as an efficient and effective tool for the right purpose. This utilization is termed as right utilization. In
other words, employing our body as an instrument for sensory enjoyment, and to exploit other human beings
or rest of the nature is not the right utilization. On the contrary utilizing our body for right behaviour and work
is actually the right utilization of the body.
Q 29. How are sanyama and svasthya related?
Define sanyama and svasthya. How are the two related?
Write a short note on developing „self control‟ and ensuring a healthy life.
What is sanyam? How is it necessary in ensuring svasthya?
What is swasthya? How does 'I' affect the body in performing its functions?
Define Sanyam and Swasthya. How are they helpful in keeping harmony between self and body. (UPTU
2011 – 12)
ANS. Sanyama means the feeling of responsibility in the self (I) for nurturing, protection and right utilization
of the body. Self control or sanyama is the control of the mind and its desires, urges, emotions and delusions.
It is controlling the outgoing tendencies of the mind and the senses and bringing them back to our self within.
Swasthya is the condition of the body where every part of the body is performing its expected function. The
word swasthya literally means being anchored to the self, being in close harmony with the self. In other
words, swasthya, in Sanskrit means self– dependence (swa = your own). Also, embedded in its meaning are
health, sound state, comfort and satisfaction. So we can say that sanyam ensures swasthya.
With right understanding, I get self-organized and take care of the body properly. With lack of right
understanding, I am able to do it and the body becomes unhealthy. With right understanding and right
feelings, the body gets favourably affected. For example; when I am happy, the temperature and pressure in
the body are normal, when I am angry or tense, they get upset. It means if I am in disharmony, say in anger or
stress or despair, it immediately starts affecting the body adversely. There are many diseases of the body that
are caused due to disharmony in „I‟. These are called psychosomatic disease, such as asthma, allergies,
migraine, diabetes, hypertension etc. so we can say that sanyam has a strong effect on swasthya.
 UNIT 3
Short answer questions
Define the following terms

1. Trust: Trust or vishwas is the foundational value in relationship. “To be assured that each human being
inherently wants oneself and the other to be happy and prosperous” is known as trust.

2. Respect: Respect means individuality. The sense of individuality is prime object. This is the first basic
step towards respect (sammana). Once we realized that we are individual then only we can see ourself
different from others. In other words, respect means right evaluation, to be evaluated as I am.

3. Affection: Affection is the feeling of being related to the other. Affection comes when I recognize that
we both want to make each other happy and both of us are similar. Then for the first time, I feel that I am
related to the other that the other is a relative of mine. This feeling is called affection.

4. Care: The feeling of care is the feeling to nurture and protect the body of our relative. Care is level of
active concern, or lack of negligence, towards avoidance of possible dangers, mistakes, pitfalls, and risks,
demanded of a party as a duty or legal obligation. We understand a human being as a coexistence of the self
(„I‟) and the body, and the body is an instrument of „I‟. Based on this understanding, we take the responsibility
of nurturing and protecting the body of our relatives.

5. Guidance: The feeling of ensuring right understanding and feelings in the other (my relative) is called
guidance. We understand the need of self („I‟) for right understanding and feelings. We also understand that
the other is similar to me in his/her faculty of natural acceptance, desire of wanting continuous happiness and
the program of living in harmony at all the four levels. The other is also similar to me in the potential of
desire, thoughts and expectation.

6. Reverence: The feeling of acceptance of excellence in the other is called reverence. We understand that
we aspire for continuous happiness and to realize it, we have to understand harmony at all the levels of our
living, and live accordingly. When we see that the other has achieved this excellence- which means to
understand and to live in harmony at all the levels of living ensuring continuity of happiness, we have a
feeling of reverence for him/her. This feeling of accepting the excellence in the other is called reverence.

7. Glory: Glory is the feeling for someone who has made efforts for excellence. We find that there have
been people in the history, or even around us, who are investing their time, energy and their belongings to
achieve excellence (to understand and to live in harmony at all levels of living ensuring continuity of
happiness), to make others excellent. This gives us a feeling of glory for them.
8. Gratitude: Gratitude is the feeling of acceptance for those who have made efforts for my excellence.
Gratitude is an emotion that occurs after people receive help, depending on how they interpret the situation.
Specifically, gratitude is experienced if people perceive the help they receive as (a) valuable to them, (b)
costly to their benefactor, and (c) given by the benefactor with benevolent intentions.

9. Love: Love is called the complete value since this is the feeling of relatedness to all human beings. It is
the emotion of strong affection and personal attachment. In other words, love is a feeling of warm personal
attachment or deep affection, as for a parent, child, or friend. It starts with identifying that one is related to the
other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human
beings.

10. Justice: Justice is the recognition of values (the definite feelings) in relationship, their fulfilment, the
right evaluation of the fulfilment resulting in mutual happiness. Justice concerns itself with the proper
ordering of things and people within a society. There are four elements: Recognition of values, fulfilment,
evaluation and mutual happiness ensured. When all the four are ensured, justice is ensured. Mutual fulfilment
is the hallmark of justice.

11. Differentiation (Disrespect): differentiation means accepting other on the basis of body features,
physical facilities or belief and not on the basis of right evaluation.

12. Intention: Intention is what one aspires for (our natural acceptance). In intention every human being
wants to do what is right.

13. Competence: Competence is the ability to fulfil the aspiration. The competence may be lacking which
needs to be developed through proper understanding and practice.

14. Fearlessness: Mutual trust and complementariness. It means every member of society feels related to
everyone else and therefore there is trust and fearlessness. When every individual is able to live harmoniously
in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in society will
naturally follow.

15. Co-existence: Co-existence means to be related, to be in harmony. In other words there is a relationship
and complementarity among all the entities in nature including human being. When human beings with right
understanding interact with nature, it will be in consonance with the coexistence and will be mutually
enriching.

16. Education – Right living: The content of education (shiksha) is the understanding of harmony at all the
four levels of our existence – from myself to the entire existence. Right living (sanskaar) referes to the ability
to live in harmony at all the four levels of living. This dimension of society works to ensure „Right
understanding‟ and „Right Feeling‟ or all encompassing solution called Samadhan in every individual.

17. Health – Self-regulation: Sanyam (Self regulation) regeres to a feeling of responsibility for nurturing,
protecting and rightly utilizing the body. When the body is fit to act according to the needs of the self (I) and
there is harmony among the parts of the body, it si referred to as health or svasthya. Sanyam is basis of
swasthya. This dimension of society works to ensure „Prosperity‟.

18. Justice – Preservation: Nyaya (Justice) refers to harmony in the relationship between human beings,
while preservation (suraksha) referes to harmony in the relationship between human being and the rest of the
nature (enrichment, protection and right utilization of the nature). This dimension of society works to
ensure „Fearlessness‟ and „Coexistence‟.

19. Production – Work: Work refers to the physical efforts made by human on the rest of the nature, while
production refers to the output / physical produce that is obtained through these efforts. This dimension of
society works to ensure „Prosperity‟ and „Coexistence‟.

20. Exchange – Storage: Exchange refers to the exchange of physical facilities between the members of
the society, while storage refers to the storage of physical facilities that is left after fulfilling the needs of the
family. It is important to note that exchange and storage is done for mutual fulfilment and not for madness of
profit or exploitation or hoarding. This dimension of society works to ensure „Prosperity‟ and „Fearlessness‟.
Q 21. Define trust. Or How is „trust‟ the foundation value of relationships?
What do you understand by „trust‟? What is its importance in human relationship? (UPTU 2011–12)
ANS. Trust or vishwas is the foundational value in relationship. “To be assured that each human being
inherently wants oneself and the other to be happy and prosperous” is known as trust. Having faith in others
and believing them. Trust is the expectation of people that they can rely on our word. It is built through
integrity and consistency in relationships. To keep the trust on ourself and others, we have to pay attention on
the intensions and to understand if we or the other person is not able to do benefit, it is because we are lacking
competence. Trust is the result of right understanding of the intention of all the human beings around us. This
trust helps to improve our competence in others and in ourselves.

Q 22. Define „affection‟. Or How does affection lead to harmony in the family?
ANS. Affection is the feeling of being related to the other. Affection comes when I recognize that we both
want to make each other happy and both of us are similar. Then for the first time, I feel that I am related to the
other that the other is a relative of mine. This feeling is called affection. The feeling of affection comes only if
trust and respect are already ensured. Without trust and respect, we feel the other is trying to make us
unhappy, does not wish well for us and hence we can never feel affection for him/her. We always see the
other as being in opposition.
Q 23. Difference between reaction and response

Reaction Response
1. Doubt on intention. 1. We are able to see that relationship IS at the
level of „I‟.
2. Irritation 2. We feel the relatedness with the other – at
the level of „I‟
3. Getting angry 3. We don‟t doubt the intention of the other „I‟.
4. We feel a sense of responsibility to improve
4. Fights. our own competence and the other‟s
competence
5. We work for mutual fulfilment.

Q 24. Difference between respect and differentiation.

What is the difference between respect and disrespect? Which of the two is maturally acceptable to
you? (UPTU 2009-10, 2011 – 12)
ANS. Difference between respect and differentiation

Respect Differentiation
1. Respect is right evaluation. 1. Differentiation is lack of understanding of
respect.
2. Respect for others is generated by the right 2. This differentiation can take the form of:
evaluation and understanding which leads to  Gender bias
fulfilment in relationships. This further creates a  Generation gap
sense of respect among people.  Caste struggle
 Power play and domination
 Communal violence
 Clash of race, religion, etc.
 class struggle,
3. This leads to the escalation in the problems
of society which further lowers the respect
shown to others in society.

Long answer questions

Q 25. Define love. Or How can you say that love is the complete value?
ANS. Love is called the complete value since this is the feeling of relatedness to all human beings. It is
the emotion of strong affection and personal attachment. In other words, love is a feeling of warm personal
attachment or deep affection, as for a parent, child, or friend. It starts with identifying that one is related to the
other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human
beings.
The word love can refer to a variety of different feelings, states, and attitudes, ranging from generic
pleasure ("I loved that meal") to intense interpersonal attraction ("I love my wife"). "Love" can also refer
specifically to the passionate desire and intimacy of romantic love, to the sexual love of Eros (cf. Greek
words for love), to the emotional closeness of familial love, or to the platonic love that defines friendship,
to the profound oneness or devotion of religious love. This diversity of uses and meanings, combined
with the complexity of the feelings involved, makes love unusually difficult to consistently define, even
compared to other emotional states.
This feeling or value is also called the complete value since this is the feeling of relatedness to all human
beings. It starts with identifying that one is related to the other human being (the feeling of affection) and it
slowly expands to the feeling of being related to all human beings. The feeling of love leads to an undivided
society, it starts from a family and slowly expands to the world family in the form of love.

Q 26. What is meaning of justice in human relationships? How does it follow from family to world
family? (UPTU 2009 - 10)
What is „justice‟? What are its four elements? Is it a continuous or a temporary need?
Explain justice with the help of the diagram.
What is justice? How does it lead to mutual happiness? (UPTU 2011 – 12)
ANS. Justice is the recognition of values (the definite feelings) in relationship, their fulfilment, the right
evaluation of the fulfilment resulting in mutual happiness. Justice concerns itself with the proper ordering of
things and people within a society. There are four elements: Recognition of values, fulfilment, evaluation and
mutual happiness ensured. When all the four are ensured, justice is ensured. Mutual fulfilment is the hallmark
of justice. And justice is essential in all relationships. Justice starts from family and slowly expands to the
world family. The child gets the understanding of justice in the family. With this understanding, he goes out in
the society and interacts with people.
If the understanding of justice is ensured in the family, there will be justice in all the interactions we have in
the world at large. If we do not understand the values in relationships, we are governed by our petty prejudices
and conditionings. We may treat people as high or low based on their body (particular caste, or sex or race or
tribe), on the basis of wealth one possesses or the belief systems that one follows. All this is source of
injustice and leads to fragmented society while our natural acceptance is for an undivided society and
universal human order. Having explored the harmony in the human beings, we are able to explore the
harmony in the family. This enables us to understand the harmony at the level of society and nature/existence.
And this is the way, the harmony in our living grows. We slowly get the competence to live in harmony with
all human beings.
Q 27. What do you mean by differentiation in relationship? What are the issues on which
differentiation in relationship in prevalent in the society?
How do we differentiate in relationships on the basis of body, physical facilities, or beliefs? What
problems do we face because of such differentiation?
What is respect? When do we feel we have been disrespected?
How have we differentiated people on the basis of body and beliefs?
What is the meaning of respect? How do we disrespect others due to lack of right understanding of this
feeling? (UPTU 2010 – 11)
How do we come to differentiate between human beings on the basis of body? Explian. What are its
consequences? (MTU 2011 – 12) [ to answer this ques you have to mention only the points of body and there
outcomes mentioned in next ques]
ANS. Respect means accepting individuality and doing right evaluation (to be evaluated as I am). Our basis
for respect today is largely quite contrary to our discussion above. Instead of respect being a basis of similarity
or one of right evaluation, we have made it into something on the basis of which we differentiate i.e. by
respecting you mean you are doing something special, because you are special or have something special or
are in some special position. Thus, all of us are running around seeking respect from one another by trying to
become something special.
Today, we are differentiating in the name of respect. We either differentiate people on the basis of their body,
on the basis of their wealth and possessions or on the basis of their beliefs. There is no notion of respect in
terms of right evaluation. Thus, there is no real feeling of relationship, only one of differentiation.

On the basis of body

 Sex/gender: We ignore the fact that being male or female is an attribute of the body, and not an attribute at
the level of „I‟. And differentiate in giving respect on the basis of gender called male and females. In many
countries, people even prefer a male child to a female child, and in some other societies, the other way round.
 Race: If the person is of the same race as oneself, then we treat them differently. For example, we
differentiate on the basis of skin colour – white, brown, black etc. or on the basis of whether the person is of
Aryan race, Mongolian race etc. or on the basis of caste. Again here, we don‟t do the evaluation on the basis
of „I‟, but on the basis of the body
 Age: We have notions such as „one must respect elders‟. There is no such notion as respect youngsters.
Here, we see that we are again evaluating at the level of the body – age is related to the body, and not to „I‟.
 Physical strength: If someone is stronger, we again treat him/her differently. This is again at the level of
the body. In fact, we think that we are respecting the other while it is fear; the fear that if we do not treat them
like this, we will be harmed.
On the basis of physical facilities
 Wealth: We differentiate people because some have wealth than others. What we term as a “rich person”
gets idolized. We don‟t even bother to find out whether such people are feeling prosperous, or if they just have
wealth. This way, we are over-evaluating physical facilities first, which are just meant to fulfil the needs of the
body, and then on this basis, we are wrongly identifying our relationship.
 Post: We try to respect on the basis of a person‟s position. The post is wrongly evaluated as the mark of a
person‟s excellence and differentiation sets in. The post is considered important either on the basis that it
gives more physical facilities or on the basis that certain positions are assumed to be important. In our
education, we are trained directly or indirectly to earn posts for us to fetch respect.
On the basis of beliefs
 ‘Isms’: „Ism‟ means any belief in terms of a „thought-system‟ that we have, or that we have adopted. There
are also many modern „isms‟ such as capitalism, socialism, communism, etc. The people following these sets
of beliefs are called capitalists, socialists, communists, and so on. The people that have adopted them or are
following them have been exposed to them since childhood. Believing theirs to be the right belief. However,
all beliefs, as we have seen are at the level of desires, thoughts and expectations (selections) in „I‟. There is no
definiteness at this level, and hence, this becomes a cause for differentiation.
 Sects: People of one sect only consider those with a similar belief system to be their „own‟ and worthy of
respect. Following a particular tradition, or what we call as religion, becomes the basis of respect and
disrespect in relationship.
Q 28. „Discrimination leads to acrimony in relationships‟. Explain. What problems are created when we
discriminate? (UPTU 2010 – 11)
Explain the problems faced due to differentiation in relationship.
ANS. Differentiation based on sex/gender: Issue of women‟s rights, and women protesting and demanding
for equality in education, in jobs, and in peoples‟ representation. People are insecure and afraid of one another
based on their gender.
Differentiation based on race: there are many movements and protect against racial discrimination and
demands for equality, racial attacks, movements against cast discrimination has people living in fear of such
racism, racist attacks, casticism and discrimination.
Differentiation based on age: Protests and movements demanding for equal rights for children on the one
hand and for rights for elderly people on the other, generation gap
Differentiation based on wealth: Class struggle and movements to do away with class-differentiation. Many
people suffering from a lack of self-esteem and some even committing suicide,
Differentiation based on post: Protests against high handed government officials. At the level of the
individual, leads to depression, etc.
Differentiation based on ’isms: Fights, turmoil, terrorism and war, people converting from one Ism to another
in order to be able to get more respect.
Differentiation based on sects: Countless religions and sects and each sect has its own movement to ensure
that there is no discrimination against people of their belief. Demands for special provisions in jobs and in
education.

Q 29. What do you understand by trust? Differentiate between intention and competence with
examples.
How do you differentiate between intention and competence, when you have to judge the other? Why is
it important?
What is intension and competence? How do they affect human relationship?
How do you differentiate between intention and competence when you have to judge the other? Why is
it important? (MTU 2010 – 11)
ANS. Trust or vishwas is the foundational value in relationship. “To be assured that each human being
inherently wants oneself and the other to be happy and prosperous” is known as trust. Mutual trust is a shared
belief that we can depend on each other to achieve a common purpose. Trust is the expectation of people that
they can rely on our word. It is built through integrity and consistency in relationships. There are two aspects
in trust:
1. Intention (wanting to – our natural acceptance)
2. Competence (being able to do)
Both intention and competence are the aspects of trust. Intention is what one aspires for (our natural
acceptance) and competence is the ability to fulfil the aspiration. In intention every human being wants to do
what is right, only the competence may be lacking which needs to be developed through proper understanding
and practice. But what we are doing today is that when we are judging ourself we are judging on the basis of
our intention, whereas, when we are judging the other we are judging him on the basis of his competence.
We trust our own intention while we are not ready to trust the others intention. It is the same for other as well.
We find that while we look at our intention, we are sure of it, we are not sure of the other‟s intention. We are
actually seeing their competence, and making a conclusion on their intention. Hence, mistrust is born and we
deny the relationship. We seldom look at our competence and other‟s intention.
It is very important to differentiate between intention and competence. If we have trust on intention, we have a
feeling of being related to the other and we start helping the other to improve his competence, if he does not
have enough.

Q 30. Enumerate some of the important values which lie at the base of good relationships. (UPTU 2010
– 11)
List down the values in human relationship.
What values are necessary in human relationship? Explain each briefly.
What are the different values necessary in human to human relationship? How do they lay the
foundation for an undivided human race?
What are the foundational values of relationships? How can they be used to ensure strong and mutually
relationships?
Name the values which are called as “foundation value” and “complete value”. Define both these
values. (UPTU 2010 – 11)
List down the foundation value and the complete value in human relationship. Explain each with one
example. (MTU 2011 – 12)
ANS. There are certain basic and important values in maintaining relationship. These values, we all know, are
the backbone of health and happy family relations. The feelings, emotions, sentiments and respect all are of
real importance. These values lead to elimination of friction and establishment of total harmony in
relationship on long term basis. Values that are important in any relationship are
1. Trust: Trust or vishwas is the foundational value in relationship. “To be assured that each human being
inherently wants oneself and the other to be happy and prosperous.” If we have trust in the other, we are
able to see the other as a relative and not as an adversary.
2. Respect: Respect means individuality. The sense of individuality is prime object. This is the first basic
step towards respect (sammana). Once we realized that we are individual then only we can see ourself
different from others. In other words, respect means right evaluation, to be evaluated as I am.
3. Affection: Affection is the feeling of being related to the other. Affection comes when I recognize that
we both want to make each other happy and both of us are similar.
4. Care: The feeling of care is the feeling to nurture and protect the body of our relative. Or in other
words a state of mind in which one is troubled; worry, anxiety, or concern is called care.
5. Guidance: The feeling of ensuring right understanding and feelings in the other (my relative) is called
guidance. We understand the need of self („I‟) for right understanding and feelings. We also understand that
the other is similar to me in his/her faculty of natural acceptance, desire of wanting continuous happiness and
the program of living in harmony at all the four levels.
6. Reverence: The feeling of acceptance of excellence in the other is called reverence. When we see that
the other has achieved this excellence- which means to understand and to live in harmony at all the levels of
living ensuring continuity of happiness, we have a feeling of reverence for him/her.
7. Glory: Each one of us wants to live with continuous happiness and prosperity. Each one of us has the
similar faculty of natural acceptance, has the same goal and program and we have the same potential to realize
this. Glory is the feeling for someone who has made efforts for excellence.
8. Gratitude: Gratitude is the feeling of acceptance for those who have made efforts for my
excellence. Gratitude is an emotion that occurs after people receive help, depending on how they interpret the
situation.
9. Love: Love is the emotion of strong affection and personal attachment. In other words, love is a
feeling of warm personal attachment or deep affection, as for a parent, child, or friend. This feeling or
value is also called the complete value since this is the feeling of relatedness to all human beings. It starts with
identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the
feeling of being related to all human beings.
The above mentioned values are the core of all relations. One has to follow all to gain on the day to day
problems. These values are intrinsic and available in every person. We need to find out in ourselves and
implement. Without implementation, one cannot think of a strong family relation.

Q 31. “When we are assured of the intention of the other and find that the competence is lacking, we
become a help to the other. When we doubt the intention of the other, we get into opposition.” Explain.
In our behaviour, we generally observe our intention and others‟ lack of competence. Does it lead to
mutual happiness? What is the alternative? Explain with the help of an example. (UPTU 2010 – 11)
ANS. We trust our own intention while we are not ready to trust the other‟s intention. It is the same for the
others as well. They would also have the same answers as we, to the table above. While the other trusts his/her
own intentions, he/she does not trust mine. Hence, mistrust is born and we deny the relationship. When we are
judging ourself we are judging on the basis of our intention, whereas, when we are judging the other we are
judging him on the basis of his competence. We are sure in point 2 a) that we want to make the other happy,
but in point 4 a) we are not sure that the other wants to make us happy. We find that while we look at our
intention, we are sure of it, we are not sure of the other‟s intention. We are actually seeing their competence,
and making a conclusion on their intention, we say “I wanted to do well, but I could not”. But for the other,
we say “He did not want to do well”. “Wanting to”, is the intention, “could not”, is the lack of competence.
We can see that as we are not able to fulfil our intentions in terms of our competence at all times. It is the
same for the other as well. We want to be related to the other, and we want the other to be related to us,
irrespective of who this other is. If we have trust in the other, we are able to see the other as a relative and not
as an adversary. We then become ready to become a help to the other. Intentions are always correct; it is only
the competence that is lacking, which can be improved by right understanding.
Q 32. What is the basis of „respect‟ for a human being? Do you see that the other human being is also
similar to you? Explain.
ANS. Respect means individuality. The sense of individuality is prime object. This is the first basic step
towards respect (sammana). Once we realized that we are individual then only we can see ourself different
from others. In other words, respect means right evaluation, to be evaluated as I am. If we respect a human
being on the basis of „I‟, following things are true for every human being:
1. I want happiness and prosperity.
 The other too wants to be continuously happy and prosperous!
2. To be happy, I need to understand and live in harmony at all four levels of my living.
 The other also needs to understand and live in harmony at all four levels of his/ her living!
3. The activities in me („I‟) are continuous, we can check this for our desires, thoughts and expectations.
 It is the same for the other „I‟ as well. The activities are continuous there as well, and the other too has
continuous desires, thoughts and expectations!
When we see the above, what can we conclude? The other person also feels quite like me! There are so many
similarities! Let us put down these similarities, in order:
1. We both want to have continuous happiness and prosperity.
 Our basic aspiration is the same.
2. We both need to have the right understanding, which is to understand and live in harmony at all four levels
of our living.
 Our program of action is the same.
3. The activities and powers of the self are continuous and the same in both of us – at the level of „I‟.
 Our potential is the same.
Based on these three evaluations we can conclude that
 The other is similar to me
When we are able to see that the other is similar to me, we are able to recognize the feeling of respect in the
relationship. If not, we either hold ourselves, more or less than the other and this only leads to differentiation.

Q 33. What is the role of value system in family harmony?

How can you maintain harmony in relationship?
ANS. The family is the basic unit of human interaction… it is the anchor that roots us… it gives us both roots
to hold and wings to fly. It is not surprising that children who grow up in happy families are more successful
and well-adjusted in life.
There is a set of proposals about the families for us to verify:
1. Relationship IS and it exists between the self („I‟) and the other self („I‟)
2. The self („I‟) has FEELINGS in a relationship. These feelings are between „I‟ and „I‟.
3. These feelings in the self („I‟) are DEFINITE. i.e. they can be identified with definiteness.
4. RECOGNIZING and FULFILLING these feelings leads to MUTUAL HAPPINESS in relationship.
Now, we will explore into each of the above in details.
1. Relationship IS and it exists between the self („I‟) and the other self („I‟): Once we have recognized
the existence of human relationships, we are subsequently able to identify the feelings (values). When we
work and behave according to these feelings, it leads to fulfilment of both sides in the relationship, i.e. it leads
to mutual fulfilment. Evaluation is a natural process when we live in relationships and we constantly
evaluating ours‟ and the other‟s feelings in the relationship. For example, trust is wanted in a relationship and
if there is a mutual feeling of trust, then it leads to mutual fulfilment and there are no complaints. But if there
is doubt on the other, the happiness in relationship is missing.
It is not possible to create the relationships that are existent in a family. We are naturally born into this. In a
similar way, the family has not invented the social dependencies in which it exists. The family exists naturally
as a part of this social web of interdependency. So, we are embedded in relationships, they are there and all
that we need to do is to recognize them and understand.
2. The self („I‟) has feelings in a relationship. These feelings are between „I‟ and „I‟: There are feelings
in relations naturally. They do not have to be created, nor can we remove them. We may try to suppress them,
or argue against them, or undermine them, but they are very much there. These feelings are fundamental to the
relationship and can be recognized. Let‟s ask some questions:
Question : Who has these feelings? „I‟ or body?
Answer : „I‟
Question : With whom does „I‟ have these feelings? With the order „I‟ or the other body?
Answer : With the other „I‟.
Here‟s another question:
Question : Who want trust in relationship? Our Self or body?
Answer : Self want trust.
Question : From whom we want this trust? The other „I‟ or Body?
Answer : From the other „I‟.
This is something we can easily verify ourself, that it is „I‟ that wants trust. There is no part of the body that
wants trust, no part of the body that wants respect. When we respect someone, we respect the person‟s „I‟, and
not their body organs. When we „trust‟ someone, it is the person, and not the body. Trust is something to do
with the person, the self („I‟). That is to say, the feelings in relationship are between „I‟ and „I‟.
3. These feelings in the self („I‟) are definite. i.e. they can be identified with definiteness.: With little
exploration, we can see that feelings in relationships are actually definite, and not vague. These are the values
characterizing relationships – e.g. Trust, Respect, Affection, etc. Living with these values, we are able to
participate in the right way with other human beings.
4. Recognizing and fulfilling these feelings leads to mutual happiness in relationship: Once we have
recognized the existence of human relationships, we are subsequently able to identify the feelings (values).
When we work and behave according to these feelings, it leads to fulfilment of both sides in the relationship,
i.e. it leads to mutual fulfilment. Evaluation is a natural process when we live in relationships and we are
constantly evaluating ours‟ and the other‟s feelings in the relationship. For example, trust is wanted in a
relationship and if there is a mutual feeling of trust, them it leads to mutual fulfilment and there are no
complaints. But if there is doubt on the other, the happiness in relationship is missing.
To summarize – relationships in a family or in a society are not created, they just are. We can understand
these relationships and based upon this understanding, it will be natural to have right feelings (values) in these
relationships. These feelings are definite and can be recognized with certainty. We have also seen that
recognizing the relationship and having the feelings in relationship is an activity of the self („I‟) and not the
body. It becomes clear that relationship is between the self („I‟) and other self („I‟) and the feelings are also
between „I‟ and „I‟. Mutual fulfilment is the natural outcome of a relation correctly recognized and lived.

Q 34. Write the program to attain comprehensive human goal. Give examples also.
What are the five dimensions of human endeavour in society conducive to „manaviya vyavastha‟?
What are the five dimensions of Human Endeavour? How are they helpful in achieving the
comprehensive human goal?
What are the programs needed to achieve the comprehensive human goal? List and define each briefly.
(MTU 2011 – 12)
How doeas the self assume the responsibility towards the body? How does it help to ensure prosperity?
(UPTU 2012 -13)
ANS. Comprehensive human goals are right understanding, prosperity, fearlessness and co-existence.
Programs needed to achieve the comprehensive human goals are:
1. Education – Right Living (Siksha – Sanskar)
2. Health – Self Regulation (Svasthya – Sanyam)
3. Justice – Preservation (Nyaya – Suraksha)
4. Production – Work (Utpadan – Kriya)
5. Exchange – Storage (Vinimaya – Kosh)
Education – Right Living: Education refers to understanding hormony at all four levels of living. While right
living refers to commitment and preparedness to live in harmony at all four levels of living.
Health – Self Regulation: Sanyama refers to a feeling of responsibility for nurturing, protecting and rightly
utilizing the body. When the body is fit to act according to the needs of the self („I‟), and, there is harmony
among the parts of the body, it is referred to as health or svasthya.
Justice – Preservation: Justice (nyaya) refers to harmony in the relationship between human beings, while
preservation (suraksha) refers to harmony in the relationship between human being and the rest of nature.
Exchange – Storage: Exchange (vinimaya) refers to the exchange of physical facilities between the members
of the society, while storage (kosa) refers to the storage of physical facilities that is left after fulfilling the
needs of the family.
We can now see how these five dimensions of humanistic society are able to ensure the human goal:
Education – Right living leads to Right understanding
 Having the process of education and right living leads to right understanding in the individual.
Health – Self-regulation leads to Prosperity
 Having the program for health and sanyam leads to well being of the body, nad identification of need for
physical facilities which along with production ensures feeling of prosperity in the family.
Justice – Preservation leads to Fearlessness and Co-existence (respectively)
 Ensuring justice in relationship, or mutual fulfilment in relationship on the basis of values like Trust,
Respect, etc leads to fearlessness in society, while Suraksha of nature – via enrichment, protection and right
utilization leads to co-existence in nature.
Production – Work leads to Prosperity and Co-existence
 Production and work are for physical facilities, and this leads to a feeling of prosperity in the family.
Production is done in harmony with nature, and hence, this also leads to co-existence with nature.
Exchange – Storage leads to Prosperity and Fearlessness
When we store and exchange for mutual fulfilment and not for exploitation, then it leads to fearlessness (trust)
in society.

Q 35. Explain the comprehensive human goal. How does fearlessness follow from right understanding
and prosperity? (UPTU 2009 - 10)
What do you mean by comprehensive human goal? Explain. How is it related to your goal in life?
(MTU 2011 – 12)
ANS. In order to facilitate the fulfilment of the basic aspirations of all human beings in the society, the
following human goal needs to be understood in a comprehensive manner:

1. When one does not have the right understanding, one remains disturbed and also acts in a manner so as to
create disharmony with other human being as well as with rest of nature.
2. Prosperity in the family means that the family is able to identify its needs and is able to produce/ achieve
more than its requirements.
3. Trust in society means every member of society feels related to everyone else and therefore there is trust
and fearlessness.
4. Co-existence in nature means there is a relationship and complementarity among all the entities in nature
including human beings.
Abhaya means fearlessness; it is a permanent state where there is no question of ever experiencing any fear. A
person with abhaya is continuously aware if his own reality; for him to become subject to fear would be
impossible. We should not consider this quality of abhaya as just the absence of fear. The fearlessness in the
society begins from the individual. We need to ensure right understanding in the individual as the foundation
of harmony in the society. With right understanding, the need for physical facilities in the family can be
ascertained. By assessing our needs correctly and by producing more than required the family can be
prosperous. Assurance of right understanding in the individuals and prosperity in the families, understanding
of human relationships leads to harmony and trust (fearlessness) in the society. When every individual is able
to live harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust)
in society will naturally follow. Thus the state of absence of fear at society level will only be achieved when
we have right understanding at individual level and prosperity at the level of family.

Q 36. Critically examine the state of society today in terms of fulfilment of comprehensive human goal.
ANS. In order to facilitate the fulfilment of the basic aspirations of all human beings in the society, the
following comprehensive human goal needs to be understood.

Today the state of society in terms of this comprehensive human goal is:
Right understanding in individual: We are talking about information and skills, but we are ignoring the
need of right understanding, we are ignoring the need to understand happiness correctly. We are ignoring the
need to understand and be in relationship.
Prosperity in families: We are not able to see that the needs of physical facilities is limited and that, we can
have more than what we need. We are only talking about how to generate wealth. We seem to have forgotten
that the need to have wealth is connected with the need to keep the body healthy and use it for the right
purpose and not for maximizing accumulation for the purpose of sensory enjoyment.
Fearlessness (trust) in society: In place of working for fearlessness, we are working for strategic power. In
the name of defence, we are misusing the valuable resources of nature to make weapons and ammunitions. We
are becoming increasingly more fearful of each other, so most of the countries in the world are busy preparing
for war, in the hope that more and more competence for war will lead to peace.
Co-existence with nature: Instead of co-existing we are busy figuring out better ways to exploit nature. We
have tended to assume that the goal of our technological development is to get victory over nature, to
subjugate the entities in nature and to disrupt nature‟s cycle, in pursuance of our whims and fancies. We even
have disregarded the truth that nature is our basic support systems and disturbing its balance will result in our
own destruction.

Q 37. Describe the concept of an undivided society and the universal order and explain how both these
can help to create a world family.
How can we move towards the universal human order?
ANS. The sarvabhaum vyawastha (Universal Human Order) is the state of realizing the freedom of individual
in context of this universe. The respect towards mankind and nature is must to establish the universal order.
Having understood the comprehensive human goal, we are able to be in harmony not only with human beings,
but also with the rest of nature. We are able to see that we are related to every unit in the nature and ensure
mutual fulfilment in that relationship. Working on the five dimensions of human endeavour in the light of
right understanding, we are able to work for an orderly living of the human society, whose foundational unit is
the family and the final destination is the world family.
Universal Human Order (Sarvabhauma Vyavastha) – feeling of being related to every unit including
human beings and other entities of nature.
Undivided society (Akhanda samaja) – feeling of being related to every human being.
An undivided human centric society is one of the higher human goals. Akhand samaj is the state of the society
where all people of different religion and thought process live together and work towards betterment of the
society.
Three activities can be performed to send the message of a holistic society:
1. Educating society through workshops, seminars and street plays: this is about organizing workshops,
seminars and street plays at various levels in society. The activity may be carried out by N.G.O.‟s but must
receive the support of government organizations. These activities can be categorized into three types which
include
 Knowing the self,
 Knowing the existence on basis of self,
 Knowing the definite human conduct which is contribution of self in existence.
2. Value education in educational institutions: value education should be introduced in current education
system at all levels – primary school, secondary school, senior secondary school as well as college level.
3. Helping to apply values to the real world: organizations – both government and non-government should
open up counselling centres which can help their employees or general public to apply values to real life
situations. It is about realizing the alternatives in life. Various individuals are on the way of self-exploration,
finding their natural acceptance towards holistic approach of life and realizing it at all levels starting from self
(with knowledge) to family (with meaningful relationships), then to society (education – health – production –
business – services). The idea is not to live in isolation or individualism but with expansion of SELF to higher
levels in the social system.

Q 38. Right understanding in the individuals is the basis for harmony in the family, which is the
building block for harmony in the society. Give your comments.
ANS. Right understanding in the individuals is the basis for harmony in the family, which is the building
block for harmony in the society.
1. The harmony in the society begins from the individual. We need to ensure right understanding in the
individual as the foundation of harmony in the society.
2. With right understanding, the need for physical facilities in the family can be ascertained. By assessing
our needs correctly and by producing more than required the family can be prosperous.
3. Assurance of right understanding in the individuals and prosperity in the families, understanding of
human relationships leads to harmony and trust (fearlessness) in the society. When every individual is able to
live harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in
society will naturally follow.
4. When human beings with right understanding interact with nature, it will be in consonance with the co-
existence and will be mutually enriching.
We may also understand it in the following sequence.
1. Right understanding 2. Prosperity 3.
Fearlessness (trust) 4. Co-existence

Q 39. Explain how production activities can be enriching to all the orders of nature. Give any two
examples. (UPTU 2009 - 10)
ANS. In nature, there are four different kinds of entities. One of entity includes materials, the other kind is
plants, herbs, etc., the third kind has animals and birds and the fourth kind includes human beings. When we
look at their interrelationship, we find that the materials, plants and animals are enriching for the others
including human beings. There is cyclic and enriching process in nature, and based on this process production
is naturally tak ing place in the nature. Humans only have to understand this feature of nature. The purpose of
science and technology is to facilitate the cyclic processes in nature and make human bings more and more
fulfilling to the other entities. But we will find that human beings are neither enriching (fulfilling) for humans
nor for the other three kinds of entities. If only we understand the processes in nature, we can design our
production systems through application of science and technology in such a way that this fulfilment is better
ensured, rather than disturbing it.

Q 40. How can the comprehensive human goals of Right understanding, prosperity, fearlessness and
existence create harmony in society?
What is the comprehensive human goal? Explain how this is conductive to sustainable happiness and
prosperity for all.
ANS. In order to facilitate the fulfilment of the basic aspirations of all human beings in the society, the
following comprehensive human goal needs to be understood.

1. Right understanding is necessary for the human beings, for all human beings. When one does not have the
right understanding, one remains disturbed and also acts in a manner so as to create disharmony with other
human being as well as with rest of nature.
2. Prosperity is needed in every family. Prosperity in the family means that the family is able to identify its
needs and is able to produce/ achieve more than its requirements.
3. Trust in society means every member of society feels related to everyone else and therefore there is trust
and fearlessness.
4. Co-existence in nature means there is a relationship and complementarity among all the entities in nature
including human beings.
This is the comprehensive human goal.
With little exploration, we find that all four are required for human society. We are not satisfied with anything
less than this. This is the basic minimum requirement to ensure sustainable happiness and prosperity. We can‟t
cut down any of them. This is the minimum level that each one of us wants, and also the maximum we can
think of. We can‟t think of anything more than this. This is the target for each one of us, the whole human race
and the human tradition. The moment we leave anyone of them out, there will be loss of continuity, and the
goal cannot be achieved.

Q 41. How can I trust a stranger? Clarify.

ANS. If we are able to see the relationship with the person at the level of „I‟, we will see that the other person
also is like us. The other person has natural acceptance for the same things as we have. He/she too wants to
make himself / herself happy and wants to make us happy at the level of his intention, just as we. But he/she is
unaware of this fact, just as we has been. Hence, he/she may be interacting with us based on our competence.
The way out is to relate to the other person, to be able to see that at the level of natural acceptance, we are the
same. We can then interact with the person based on their competence, and also help them improve their
competence.

Q 42. Feeling of love lay down the basis of undivided society. Explain.
ANS. Love is the emotion of strong affection and personal attachment. In other words, love is a feeling of
warm personal attachment or deep affection, as for a parent, child, or friend.
This feeling or value is also called the complete value since this is the feeling of relatedness to all human
beings. It starts with identifying that one is related to the other human being (the feeling of affection) and it
slowly expands to the feeling of being related to all human beings. The feeling of love leads to an undivided
society, it starts from a family and slowly expands to the world family in the form of love.
The feeling of being related to every human being leads to our participation in an undivided society (Akhanda
Samaja). With the understanding of values in human relationships, we are able to recognize the connectedness
with every individual correctly, and fulfil it. When we understand the value in relationship with other units in
nature too, we are able to recognize our connectedness with them to, and fulfil it. This enables us to
participate in the universal human order (sarvabhaum vyavastha).
Q 43. There is a common saying; if you trust everybody, people will take undue advantage of you. What
is the basic error in this statement? Explain. (MTU 2011 – 12)
ANS. The basic error is that if we trust everybody people will not take undue advantage of me. On the
contrary, it gives us inner strength and we become far more effective in interacting with and “dealing with
different people”. This is simply because, we already are sitting with the knowledge of what the person truly
wants, truly intends, even though the person may not know this himself/herself! Hence, our ability to interact
with people becomes far more effective and in the process, we don‟t get hurt, we don‟t get disturbed, we end
up becoming an aid to the other. In other words, becoming aware, having the right understanding, living with
the assurance in relationship does not mean becoming “stupid”! It only makes us, more competent. Further,
what is being said here is that we have trust on the intention of everyone, but, when it comes to making a
program with someone, I evaluate my competence, I evaluate his competence and make the program
accordingly. This makes me more effective.
Q 44. „The family is the basic unit of human interaction. Do you agree with the statement?‟ Explain
your answer using examples.
“Family is a natural laboratory to understand human relationships” – elaborate.
ANS. The family is the basic unit of human interaction… it is the anchor that roots us… it gives us both roots
to hold and wings to fly. It is not surprising that children who grow up in happy families are more successful
and well-adjusted in life.
Family relations can give us strength to face the world. How wonderful it feels to return to a happy home after
a hard day at work? Our family can be our sounding board to bounce off creative ideas, our greatest supporter
during adversity and the source of unconditional love. Now imagine a situation where there are very
unpleasant relations at home… bitter fights, jealousies and the blame game being played out! A person would
actually hate going home of such an oppressive atmosphere.
Family feuds can cause depression, anxiety, sleeplessness, loss of appetite, sadness, confusion and rage. No
one wants to live like that! Here are some simple rules for turning family feuds into family fun.
Q 45. “Relationship IS, and it exists between one „Jeevan‟ and the other „Jeevan‟.” Examine this
statement.
ANS. Once we have recognized the existence of human relationships, we are subsequently able to identify the
feelings (values). When we work and behave according to these feelings, it leads to fulfilment of both sides in
the relationship, i.e. it leads to mutual fulfilment. Evaluation is a natural process when we live in relationships
and we constantly evaluating ours‟ and the other‟s feelings in the relationship. For example, trust is wanted in
a relationship and if there is a mutual feeling of trust, then it leads to mutual fulfilment and there are no
complaints. But if there is doubt on the other, the happiness in relationship is missing. It is not possible to
create the relationships that are existent in a family. We are naturally born into this. In a similar way, the
family has not invented the social dependencies in which it exists. The family exists naturally as a part of this
social web of interdependency. So, we are embedded in relationships, they are there and all that we need to do
is to recognize them and understand.
 UNIT 4
Short answer questions
Define the following terms

1. Sanskaar: We are according to our desires, thoughts and selections. Together, we call these „sanskara‟.

2. Conformance: Each unit conforms through the principle of conformance or anusangita. It means how
the continuity of the fundamental nature of the unit is preserved.

3. Nature: All the physical objects that are in solid, liquide or gas state eighter living or non living,
collectively termed as nature. In other words, the aggregate of all the mutually interacting units – big or small,
sentient or insentient together can be called nature. These units are infinte in number and we could easily
observe that there exists a dynamic balance, self regulation among all these units. There are four orders of
nature:
 Material order  Pranic order
 Animal order  Human order

4. Gathansheel: The material units are transformable, and their composition keeps on changing, hence
these are gathansheel. The material units are transformable, and their composition keeps on changing, hence
these are gathansheel.

5. Gathanpurna: The other category of units the sentient „I‟, do not transform and are complete in
composition, hence gathanpurna. The sentient „I‟ or consciousness, do not transform and are complete in
composition, hence are gathanpurna.

6. Kriyapurnata: Completion of right understanding in human being is called kriyapurnata. When we

have right understanding (understanding of existence, understanding of self and understanding of human
conduct), the activities of realization and understanding which are currently dormant in I get exposed, we call
this activity completeness (kriyapurnata).

7. Acharanpurnata: Ability to live with complete understanding is called acharanpurnata. When there is
completeness in the ability of I to live with right understanding at all the four levels leading to mutual
fulfilment, it is called conduct completeness (acharanpurnata).

8. Innateness: Innateness means qualities which are innate to the unit. Each unit in existence exhibits an
innateness, an intrinsic quality that cannot be seperated from it. We refer this priciple as innateness also called
dharna of that unit. This is inrinsic to the unit.
9. Svabhava (Natural Characteristic): When we look at the different orders in nature, we find that each
order has a certain value. In a fundamental way, this is the „usefulness‟ or „participation‟ of the order in
existence. This „value‟ or „participation‟ is also referred to as “natural characteristic”. The „characteristic‟ the
order displays in „natural to itself‟. This is the same as the value of the entity, or its participation also called
„svabhava‟.

10. Existence: Existence means whatever exist it is in harmony with every other thing. There are two kind
of realities in existence – units (nature) and space. The units are in coexistence being in space. It means nature
submerged in space is existence.

11. Manviyata prun aacharan gyan: having understood I (Jeevan) and the entire existence, we understood
our relationship with every unit in existence and fulfil it, leading to mutual happiness and prosperity is called
knowledge of human conduct (Manviyata prun aacharan gyan).
Q 12. What does „Knowledge of self (I)‟ means?
ANS. Understanding the self (I), the activities in „I‟ and their interrelation, understanding the reality of „I‟ as
being distinct from the body is called „knowledge of self (I)‟.

Q 13. What is sanskaar? Explain its effects or the conformance of the human order.
ANS. Sanskaar means the values that a person gets at the time of his upbringing. We can see that we humans
are not according to our lineage or race, as in animals. We may pick up something from our parents as we
grow up, but we are usually very different in many ways from them. We humans are according to
our imagination; according to our desires, thoughts and selection in „I‟. the desires, thoughts and selections we
have in „I‟ can come from anywhere. It can come from past memories, it can come from our parents, the
environment, the media, anywhere. In the case of humans, we can say „as the education, so the human‟. We
are according to our desires, thoughts and selections. Together, we call these „sanskara‟. Hence, we say that
a human being comforms to his or her sanskar or has ‘sanskaar conformance‟.

Order Things Conformance

Human order Human beings Right values / sanskara conformance

Q 14. "As the seed, thus the plant". Explain.

ANS. As the seed, thus the plant, it means in plant order there is a seed conformance. The plant grown from a
seed will have the same qualities that were present in the seed. A neem seed will always sprout a neem plant.
All of us know this. Its fruits, its leaves, the taste of the leaves, the colour of the leaves, all this information,
this basic information of every neem plant is stored in the seed. Thus, we say the plant is always as the seed,
or we can say, „as the seed, thus the plant‟. Hence, we say that a plant conforms to the seed, or has ‘seed
comformance’. This „seed comformance‟ method is the mechanism by means of which the continuity of
a plant species is mentained in nature/existence.
Q 15. Define „units‟ and „space‟.
ANS. There are two kinds of realities in existence: units and space. Unit is something that is limited in size.
Like a small blade of human hair to the biggest planets we know of, they are all limited in size i.e. bounded on
six sides. So all the things we have been studying so far: the human beings, animals, lumps of matter as well
as various atoms and molecules, are all units. We can recognize them as such, they are countable. Whereas,
space is not a unit but it exists, as a reality. We can‟t touch it, smell it. We normally just see through it. It
exists everywhere. In other words the empty area all around the nature is space.
Long answer questions

Q 16. Define harmony in nature. OR Explain the harmony in nature.

ANS. The aggregate of all the mutually interacting units – big or small, sentient or insentient together can be
called nature. These units are infinite in number and we could easily observe that there exists a dynamic
balance, self regulation among all these units. This self regulation is harmony or balance in nature. The law of
nature has a unique cause and effect system which must be understood in order to be in harmony with the
natural law of things.
Natural harmony is necessary for the following reasons:
1. Natural harmony is necessary to solve the problem of global warming and depletion of non-renewable
natural resource can be aboided.
2. Natural harmony with trees cure all problems like – reduction of wind velocity, energy savings, doing
companion planting, development of an eco-subsystem in terms of establishing a forest garden, reduction of
building heat.
3. It is possible to achieve natural harmony in the establishment, maintenance and management of
educational institution like schools, colleges and universities.
4. One can understand the depths of harmony and alignment in natural by contemplating and reflecting upon
the natural order. It is possible to unravel the mystery of the natural systhesis in the midst of ongoing chaos at
the material plane.

Q 17. What do you mean by co-existence?

ANS. Co-existence in nature means there is a relationship and complementarity among all the entities in
nature including human beings. Co-existence is a state in which two or more groups are living together while
respecting their differences and resolving their conflicts non-violently. Co-existence has been defined in
numerous ways:
1. To exist together (in time or space) and to exist in mutual tolerance.
2. To learn to recognize and live with difference.
3. To have a relationship between persons or groups in which none of the parties is trying to destroy the
other.
4. To exist together (in time or place) and to exist in mutual tolerance.
The world is full of Diversity – there are different nations, cultures, religions, communities, languages, and
beliefs. The beauty of existence can only be maximized if everything in this world is in harmony. Peaceful,
symbiotic co-existence is the key to harmony in the world.

Q 18. Define the terms Gathansheel, Gathanpurna, Kriyapurnata and Acharanpurnata.

Explain „Existence is Gathansheel and Gathanpurna and also there is Kriyapurnata and
Acharanpurnata in existence‟.
ANS.
Gathansheel: The material units are transformable, and their composition keeps on changing, hence these are
gathansheel.
Gathanpurna: The other category of units the sentient „I‟, do not transform and are complete in composition,
hence gathanpurna.
Kriyapurnata: Completion of right understanding in human being is called kriyapurnata
Acharanpurnata: Ability to live with complete understanding is called acharanpurnata.
The material units are transformable, and their composition keeps on changing, hence these
are gathansheel. The other category of units, the sentient „I‟, do not transform and are complete in
composition, hence gathanpurna.
The material units are changeful (with activities of recognizing and fulfillment only) while the other kind of
units are continuous (with activities of knowing, assuming, recognizing and fulfillment).
The material units are available in two orders – material order and pranic order. In the material order, an atom
combines with another atom to form a molecule, a molecule similarly forms a molecular structure. Molecular
structures are found in two forms: lumps and fluids.
Fluids give nutrition to pranic order. In pranic order, the smallest units are plant cells which combine with
other cells to form plants, animal bodies and human bodies.
The co-existence of „I‟ with the animal body becomes the animal order, and the co-existence of „I‟ with the
human body becomes the human order.
Completion of right understanding in human being is called kriyapurnata and ability to live with complete
understanding is called acharanpurnata.
Q 19. What do you mean by „innateness‟? What is the innateness in the four orders? (MTU 2011 – 12)
What do you understand by the term „innateness‟ (dhaarna) in nature? Explain the innatenss of
material and animal order in nature. (MTU 2011 – 12 even)
ANS. Innateness (dharana) : Innateness means qualities which are innate to the unit. Each unit in existence
exhibits an innateness, an intrinsic quality that cannot be seperated from it. We refer this priciple as innateness
also called dharna of that unit. This is inrinsic to the unit.
Material order When we burn coal and it has finished burning and only some ash is left and
smokes have gone out, it is not that the basic material, the fundamental particles in coal, have „cease to exist‟
or „disappeared‟ from existence. They may not be visible to the eye at that moment, but they continue to exist,
they still are in the form of other matter or in the form of gases, etc. This is there with all material units. We
cannot destroy matter, we can only convert it from one form to the other. Thus, “to exist”, or „existence‟ is
intrinsic to all material, it is innate to it. We cannot separate the „existence‟ of a thing from the thing itself.
Plant/bio order Because the pranic order is a development of the material order, it also has the
innateness of „existence‟. In addition, it also exhibits the „growth‟. This priciple of „growth‟ cannot be
separated from any units of this order. If it is of pranic order, it will grow. For example, if you have a plant,
you cannot stop it from growing. It will continue to respire and keep changing in this way. The only way you
can stop it from growing is by cutting it, but when you do that, it ceases to belong to the pranic order, instead
decays and then belongs to the material order. So, as long as you have a plant, it will grow.
Animal order The animal body is a development of the pranic order and therfore this order
inherits the innateness of the previous order namely „existence‟ and „growth‟. This is at the level of the body,
which is physico-chemical in nature. In addition, all units in this order have the „will to live‟ in „I‟. Indeed no
unit in this order can be seperated from this „will to live‟. It is intrinsic to every unit in this order.
 Human (knowledge) order When we look at the human being, we find that „existence‟ and
„growth‟ are fundamentally present in the body, just as in the animal body. At the level of „I‟ however, in
addition to the „will to live‟, a human being‟s innateness is the „will to live with happiness‟.

Order Things Innate-ness

Material Soil, water, metals,
Exisetence
order etc.
Pranic order Plants and trees Exisetence + growth
Animal order Animals and birds (Exisetence + growth) in body + will to live in „I‟
(Exisetence + growth) in body + will to live with
Human order Human beings
happiness in „I‟

Q 20. What is the svabhava (natural characteristic) of a unit? Elaborate on the svabhava of a human
order.
How does the natural characteristics (svabhava) of material order helped man to lead a better life?
Explain the svabhav of human order and how it helps in living with harmony.
Explain the natural characteristics of the material and pranic orders. Give examples. (UPTU 2011–12)
What is the natural characteristics (swabhava) of human order? Explain. (MTU 2011 – 12)
ANS. When we look at the different orders in nature, we find that each order has a certain value. In a
fundamental way, this is the „usefulness‟ or „participation‟ of the order in existence. This „value‟ or
„participation‟ is also referred to as “natural characteristic”. The „characteristic‟ the order displays in „natural
to itself‟. This is the same as the value of the entity, or its participation also called „svabhava‟. The svabhava
of material order is „composition/decomposition‟, of Plant/bio order is „composition/decomposition‟ and to
nurture or worsen other pranic units. The svabhav of animal order and human order can be understood in two
aspects: body and self. The svabhav of animal order is Composition / decomposition, nurture / worsen in body
and non cruelty, cruelty in „I‟. The svabhav of human order is Composition / decomposition, nurture / worsen
in body and perseverance, bravery, generosity in „I‟.
Similar as to the case in animals, the human body also belongs to the plant/ bio order and hence has the same
svabhava or value/natural characteristic as the pranic order. It either nurtures or worsens other pranic
units. As in the example above, when I digest the vegetable, I absorb the plant and it worsens, while my body
is nurtured. The svabhava/ value of the self („I‟) in human beings is perseverance (dhirata), bravery
(virata) and generosity (udarata).
 Perseverance (dhirata): Being assured that the all encompassing solution is to understand and live in
harmony at all levels of existence, living with this commitment without any perturbation.
 Bravery (virata): Being assured that the all encompassing solution is to understand and live in harmony
at all levels and I am ready to help the other to have the right understanding. This is the commitment to help
the other have the right understanding of the harmony and living at all levels of existence.
 Generosity (udarata): Being assured that the all encompassing solution is to understand and live in
harmony at all the four levels and I am ready to invest myself, my body and wealth to help the other have the
right understanding.
Human beings are not living as per this natural characteristic; even though we have a svabhava, we are
not living according to this. This is basic reason for the contradiction and conflict that we see in human being.
This is what leads to a state of unhappiness. Only when we live according to our basic human characteristics
as mentioned above, we have definite character, otherwise, it is not definite, it is uncertain, unlike other three
orders as discussed above.

Order Things Natural Characteristic

Material Soil, water, metals,
Composition / decomposition
order etc.
Pranic order Plants and trees Composition / decomposition + nurture / worsen
(Composition / decomposition, nurture / worsen) in
Animal order Animals and birds
body + (non cruelty, cruelty) in „I‟
(Composition / decomposition, nurture / worsen) in
Human order Human beings
body + (perceverance, bravery, generosity) in „I‟

Q 21. Define harmony in nature and why is it important. Explain with examples.
ANS. If one is to enjoy the benefit of life to the fullest, it is necessary to develop and maintain harmony. The
law of nature has a unique cause and effect system which must be understood in order to be in harmony with
the natural law of things. Natural harmony is necessary for the following reasons:
1. To solve the problem of global warming and depletion of non-renewable natural resource can be avoided.
2. With trees cure all problems like – reduction of wind velocity, energy savings, doing companion planting,
development of an eco-subsystem in terms of establishing a forest garden, reduction of building heat.
3. One can understand the depths of harmony and alignment in natural by contemplating and reflecting upon
the natural order. It is possible to unravel the mystery of the natural synthesis in the midst of ongoing chaos at
the material plane.
First of all we have to understand the importance of nature for our existence then we have to understand our
responsibility towards nature. When we take from nature, we should also plan to give back to it. This is
possible. Renewable energy sources, such as solar power and wind, are perhaps the best methods to begin
moving in this direction. There can be harmony only if each subsystem of the entire creation can strike a
mutually satisfying relationship with every subsystem without disturbing the other‟s peaceful existence and
without hindering its own growth.

Q 22. Define harmony in nature and how will you create it. Explain with examples.
ANS. Combination of all that is in solid, liquid or gas state is called as nature. In other words, the aggregate of
all the mutually interacting units – big or small, sentient or insentient together can be called nature. These
units are infinite in number and we could easily observe that there exists a dynamic balance, self regulation
among all these units.
The law of nature has a unique cause and effect system which must be understood in order to be in harmony
with the natural law of things. Natural harmony is necessary for the following reasons:
1. Natural harmony is necessary to solve the problem of global warming and depletion of non-renewable
natural resource can be avoided.
2. Natural harmony with trees cure all problems like – reduction of wind velocity, energy savings, doing
companion planting, development of an eco-subsystem in terms of establishing a forest garden, reduction of
building heat.
3. It is possible to achieve natural harmony in the establishment, maintenance and management of
educational institution like schools, colleges and universities.
4. One can understand the depths of harmony and alignment in natural by contemplating and reflecting upon
the natural order. It is possible to unravel the mystery of the natural synthesis in the midst of ongoing chaos at
the material plane.
5. To create harmony in nature, first of all we have to work in the direction of development of mankind from
animal consciousness to human consciousness. And this entails working for the right understanding.

Q 23. What are the four orders of nature? Briefly explain them.
ANS. All the physical objects that are in solid, liquide or gas state eighter living or non living, collectively
termed as nature. In other words, the aggregate of all the mutually interacting units – big or small, sentient or
insentient together can be called nature. These units are infinte in number and we could easily observe that
there exists a dynamic balance, self regulation among all these units. There are four orders of nature:
Material order The big land mass of the continents, gigantic water bodies like ocean and seas,
mountains and rivers, the atmosphere above, the heaps of metals and mineral below, the dense gases and fossil
fuels deep below the surface of the earth – all fall into the material order or padartha avastha. In fact, if we
look around beyond the earth, the material order is visible even in the form of stars, planets, moons and
several astronomical bodies.
Pranic order Our land mass is covered with grass and small shrubs and they form the lining on the
entire soil. Shrubs, plants and trees form huge forest along with the flora in the ocean. All of this is the
plant/bio order or prana avastha and it is the next big order on our planet. (The material order is far greater in
quantity compared to the plant/bio order)
Animal order Animals and birds form the third largest order and we call them the animal order or
jiva avastha. Here again, we see that the plant/bio order is far greater in quantity than the animal order.
Human order Human are the smallest order and they are referred to as human order or gyana
avastha. Animals are far greater in quantity as compared to the human order.
Q 24. Explain the differences and similarities between animal order and human order. What is the
relation between the two orders? (UPTU 2009 - 10)
Present the difference and similarity between a human being and an animal. Give examples to support
your answer. (MTU 2010 – 11)
ANS. The two orders can be distinctly recognised in terms of their characteristics, participation with other
units in similar order, activities, pattern of inheritance, etc. We can see this in the following diagram:

Innate- Natural Basic

Order Things Activity Conformance
ness Characteristic Activity
(Composition / (Recognising,
(Composition / (Exisetence decomposition, fulfillment) in
Animals decomposition, + growth) nurture / body +
Animal Breed
and respiration) in in body + worsen) in (assuming,
order conformance
birds body + will to live body + (non recognising,
selection in „I‟ in „I‟ cruelty, fulfillment) in
cruelty) in „I‟ „I‟
(Composition /
Recognising,
(Composition / (Exisetence decomposition,
fulfillment in
decomposition, + growth) nurture /
body +
respiration) in in body + worsen) in Right values /
Human Human (knowing,
body + will to live body + sanskara
order beings assuming,
(selection, with (perceverance, conformance
recognising,
thought, happiness bravery,
fulfillment) in
desire) in „I‟ in „I‟ generosity) in
„I‟
„I‟

Things (Vastu)
Animal order: The animal order is made of various kinds of animals and birds. These entities display both a
body (physico-chemical activity) as well as a conscious activity (self or „I‟). The animal order thus is the
coexistence of the animal body (pranic order) and the self (or „I‟ = consciousness).
Human (knowledge) order: The human order is constituted of all the human beings. Each human being is co-
existence of the self („I‟, conscious entity = consciousness) and the body (pranic order).
Activity (Kriya)
Animal Order: Body In Animals – Physico-Chemical Activities: The body displays respiration, or breathing,
or pulsating also there is composition/ decomposition in the body.
„I‟ In Animals – Conscious Activities: The activities in „I‟ are fundamentally different from those in the
body. „I‟ is a unit that has the ability or capacity of assuming. Animals make assumptions. If we have a
dog and some strangers come into the house, the dog may start barking at him. If this person stays at our
house, the dog may stops barking at him, but will continue to bark at other strangers. What has happened here
is that the dog‟s „assumption‟ about this person has changed, due to which; the way in which it responds to the
person has changed. We call this assuming.
Human Order: The activities in human body are similar to that in the animal body, i.e. composition/
decomposition and respiration. When it comes to consciousness or „I‟, however, the human displays more
than just an ability to „select‟ or make choices as animals do. In human beings, „I‟ has the activities of
desiring, thinking, and selecting/tasting, with a possibility or need for understanding and realization. Only
humans have this need to know and that is why it is called gyana avastha – the knowledge order.
Innateness (dharana)
Animal Order: The animal body is a development of the pranic order and therefore this order inherits the
innateness of „existence‟ and „growth‟. This is at the level of the body, which is physico-chemical in nature.
In addition, all units in this order have the „will to live‟ in „I‟. Indeed no unit in this order can be separated
from this „will to live‟. It is intrinsic to every unit in this order.
Human Order: When we look at the human being, we find that „existence‟ and „growth‟ are fundamentally
present in the body, just as in the animal body. At the level of „I‟ however, in addition to the „will to live‟,
a human being‟s innateness is the „will to live with happiness‟.
Natural Characteristics (Svabhava)
Animal Order: The body of the animal belongs to the plant/bio or pranic order, and hence has the same
„usefulness‟ or „value‟ as the pranic order. Thus „nurture/worsen‟ is the svabhava of the animal body. The
svabhava of the self („I‟) of the animal order is non-cruelty (akrurata) and cruelty (krurata). Cruelty
(krurata) means the feeling that it can fulfil its needs through violence and forcefulness. For ex., cows may
largely be living with a feeling of non-cruelty (akrurata); while animals like tigers and lions may exhibit
cruelty (krurata).
Human Order: Similar as to the case in animals, the human body also belongs to the plant/ bio order and hence
has the same svabhava or value/natural characteristic as the pranic order. It either nurtures or worsens other
pranic units. As in the example above, when I digest the vegetable, I absorb the plant and it worsens, while
my body is nurtured. The svabhava/ value of the self („I‟) in human beings is perseverance (dhirata),
bravery (virata) and generosity (udarata).
1. Perseverance (dhirata): Being assured that the all encompassing solution is to understand and live in
harmony at all levels of existence.
2. Bravery (virata): I am ready to help the other to have the right understanding.
3. Generosity (udarata): I am ready to invest myself, my body and wealth to help the other have the right
understanding.
Basic Activity:
Animal Order: there is only recognising, and fulfilment in body, and in self (I) there is the basic activity of
assuming, recognising, fulfilment.
Human Order: human displays the same basic activity as that of animal body i.e. Recognising, fulfilment, but
in self (I) human have one more activity i.e. knowing,
Conformance (Anu-Sangita)
Animal order: Animals conform to their lineage. How animals are, their behaviour is according to their
lineage they belong to, the lineage they come from. Hence, we say that an animal conforms to its breed, or
has ‘breed conformance’. This breed conformance method is the mechanism by means of which the
continuity of an animal species is maintained in nature/existence.
Human (knowledge) order: We humans are not according to our lineage or race, as in animals. We humans are
according to our imagination; according to our desires, thoughts and selection in „I‟. The desires, thoughts and
selections we have in „I‟ can come from past memories, our parents, the environment, and the media,
anywhere. In the case of humans, we can say „as the education, so the human‟. Together, we call these
„sanskara‟. Hence, we say that a human being conforms to his or her sanskar or has ‘sanskaar
conformance‟.

Q 25. Explain the difference and similarities between pranic order and animal order. What is the
relation between the two orders?
ANS.

Innate- Natural Basic

Order Things Activity Conformance
ness Characteristic Activity
Composition /
Plants Composition /
Pranic Exisetence decomposition Recognising, Seed
and decomposition
order + growth + nurture / fulfillment conformance
trees + respiration
worsen
(Composition / (Recognising,
(Composition / (Exisetence decomposition, fulfillment)
Animals decomposition, + growth) nurture / in body +
Animal Breed
and respiration) in in body + worsen) in (assuming,
order conformance
birds body + will to live body + (non recognising,
selection in „I‟ in „I‟ cruelty, fulfillment)
cruelty) in „I‟ in „I‟

Q 26. What are the four orders in nature? Describe their activities and natural characteristics?
What do you understand by „activity‟? Write down the activity of the four orders in nature. (UPTU
2011 – 12)
Distinguish between the activities of different orders of nature giving an example of each. (MTU 2011 –
12)
ANS. Combination of all that is in solid, liquid or gas state, or the aggregate of all the mutually interacting
units – big or small, sentient or insentient together can be called nature. We can categorize all these units into
four distinct orders.

 Material order
 Pranic order
 Animal order
 Human order

The four orders can be distinctly recognised in terms of their natural characteristics and activities.

Order Things Activity Natural Characteristic

Material Soil, water,
Composition / decomposition Composition / decomposition
order metals, etc.
Pranic Plants and Composition / decomposition + Composition / decomposition + nurture
order trees respiration / worsen
(Composition / decomposition, (Composition / decomposition, nurture
Animal Animals and
respiration) in body + selection in / worsen) in body + (non cruelty,
order birds
„I‟ cruelty) in „I‟
(Composition / decomposition, (Composition / decomposition, nurture
Human Human
respiration) in body + (selection, / worsen) in body + (perceverance,
order beings
thought, desire) in „I‟ bravery, generosity) in „I‟

Q 27. How will you show interconnectedness and mutual fulfilment in four order of nature with
examples.
“Other than human order, the three orders are mutually fulfilling to each other”. Explain with
examples.
Material, pranic and animal order are fulfilling human order but human are not fulfilling them. There
is lack of mutual fulfilment from human order. How and why is it so?
Discuss the human interrelationship with nature.
What are the orders of nature? How are all four orders interconnected?
How are we disturbing the balance in nature?
There are four orders in nature. How does each order participate in the harmony in the nature? Give
few examples. (UPTU 2010 – 11)
What are the four orders in nature? How can the human order be responsible to the other three
orders? (MTU 2010 – 11)
Critically examine the attitude of humans today towards the other three orders of nature. Try to make
a proper evaluation of human efforts. (MTU 2010 – 11)
How is the human order related to the other three orders in nature? How does this understanding help
in choosing the production activity for a human being? (MTU 2011 – 12)
ANS. In the nature, all the units are connected to each other and fulfilling each other. Human being is related
to all other human beings. On this basis, we have feelings and emotions for everyone. Human being is
connected to all the material units in the existence and gets aware of it as he starts exploring it. We can see
this interconnectedness and mutual fulfilment in the following diagram:
Material Order and Plant/Bio-Order: The material order provides the nutrients to the plant/bio order in the
form of soil, minerals, etc while the plant/ bio order decays and forms more nutrients, thus enriching the soil.
The plant/bio order also decays to substances like oil and coal, which are stored deep within the earth as
protection against the heat from the molten core inside the earth as well as the heat from the sun (today, this is
the material we are removing and using as fuel). Plants help move the nutrients through the various layers of
the soil. The roots of the plants hold the soil together and prevent the soil from erosion. Plants produce
oxygen/ carbon dioxide and thus help in the movement of the material order. There is a mutual
interdependency and co-existence we can see here.

Material Order, Plant/Bio- Order and Animal Order: The material order provides the basis for movement
of all animals, birds and fishes. Water, oxygen and other gases are necessities for both plants and animals. At
the same time, the animal order helps enrich the soil with its excreta and this excreta helps the plants with
nutrients. The plant/bio order provides food for animals, birds and fishes. The animal Order helps in
pollination of the flowers of the pranic order.
Material Order, Plant/Bio- Order, Animal Order and Human Order: We humans also have a natural
acceptance to be mutually fulfilling to these three orders. However, we are not able to ensure this mutual
fulfilment. We are dependent on the material order for soil and minerals and metals, but only end up polluting
the soil and depleting the fossil fuels; we are dependent on plants for our food and holding together the larger
ecosystem, but we have destroyed forests and destroyed multiple species of plants and herbs; we are
dependent on animals to carry out our production and transportation activities, but have made many species of
animals extinct, and are today known for our cruelty towards animals. We can see that there is
interconnectedness and mutual fulfilment in all the orders of nature except human order. We have to work on
this.
Q 28. What do you mean by „conformance‟? Explain the conformance in the four orders.
ANS. Each unit conforms through the principle of conformance or anusangita. It means how the continuity of
the fundamental nature of the unit is preserved.

Order Material order Pranic order Animal order Human order

Things Soil, water, metals, Plants and Animals and
Human beings
etc. trees birds
Constitution Seed Breed Right values / sanskara
Conformance
conformance conformance conformance conformance
Material order The continuity of the fundamental nature of the material unit is preserved through
the physical and chemical processes. Take iron for example. Each atom of iron comforms to the constitutional
structure of „Iron‟. There is no atom of iron that will be unlike the other atom of iron, if it were, we would not
call it iron. We call this „constitution conformance‟. The material order exhibits constitution conformance. We
can verify this for all things in the material order. For example, oxygen, nitrogen, other gasses, gold, silver,
aluminium… all of them comform to and are always according to the constitution of their kind. Hence, we say
that any matter conforms to its constitution or has ‘constitution conformance’.
Plant/bio order A neem seed will always sprout a neem plant. All of us know this. Its fruits, its
leaves, the taste of the leaves, the colour of the leaves, all this information, this basic information of every
neem plant is stored in the seed. Thus, we say the plant is always as the seed, or we can say, „as the seed, thus
the plant‟. Hence, we say that a plant conforms to the seed, or has ‘seed comformance’. This „seed
comformance‟ method is the mechanism by means of which the continuity of a plant species is
mentained in nature/existence.
Animal order We see that a cow is always like a cow, and a dog is always like a dog. Animals
conform to their lineage. How animals are, their behaviour, is according to their lineage they belong to, the
lineage they come from. Hence, we say that an animal comforms to its breed, or has ‘breed
conformance’. This breed conformance method is the mechanism by means of which the continuity of
an animal species is mentained in nature/existence.
Human (knowledge) order We can see that we humans are not according to our lineage or race, as
in animals. We may pick up something from our parents as we grow up, but we are usually very different in
many ways from them. We humans are according to our imagination; according to our desires, thoughts and
selection in „I‟. the desires, thoughts and selections we have in „I‟ can come from anywhere. It can come from
past memories, it can come from our parents, the environment, the media, anywhere. In the case of humans,
we can say „as the education, so the human‟. We are according to our desires, thoughts and selections.
Together, we call these „sanskara‟. Hence, we say that a human being comforms to his or her sanskar or has
‘sanskaar conformance‟.

Q 29. How is the activity in human order is different with that of animal and plant order?
ANS. An activity means something that „has motion‟ and /or „has a result‟. The material order is active in
multiple ways, and the same with the plant order or animal order or human order. We are sitting in a room.
But we are active. We are thinking, desiring, the body has breath running, heart throbbing. The air in the room
is blowing. The wall standing constantly also have activity. The chair in the room is also active. It may not be
very visible to our eyes but the chair is still active.
We can understand this activity in two ways:
 Things that we see are „visibly moving‟, through the naked eyes, such as a spinning top, a moving bus, a
running man, are active, and
 All things that are „visibly stationery‟, are not moving, are also active. Like a stationary chair. The activity
of chair is that the wood of the chair is interacting with the environment and as a result it decays with time.
All units around us, including oursleves, are actibe, all the time. They are interacting with the environment. In
the activity, there is a state or configuration and motion simultaneously. This remains all the time.

Order Things Activity

Material order Soil, water, metals, etc. Composition / decomposition
Pranic order Plants and trees Composition / decomposition + respiration
(Composition / decomposition, respiration) Mat
Animal order Animals and birds
in body + selection in „I‟ erial
(Composition / decomposition,
Human order Human beings respiration) in body + (selection, thought, orde
desire) in „I‟ r

All material things (i.e. units in the material order) can be understood as an acitivity of „units‟ coming together
to form a bigger unit. We call this „composition‟. For example, the chair is made of smaller pieces of wood.
Bigger units can also separte from each other to form smaller units and we call this „decomposition‟. Like a
wooden chair can decay after a few years. Thus any unit in the material order can be understood as an „activity
of „composition/decomposition‟.
Plant/bio order When we look at all the units that make up the plant/bio order we will find that
they can be understood in terms of composition/ decomposition and respiration. Not only do plants compose
(following new plants) and decompose (decaying), they are also breathing, or pulsating, which we call
respiration.
Animal order We can understand the activities of animal order in two aspects:
 Body In Animals – Physico-Chemical Activities The body displays the same activities that
we see the plant. The body displays respiration, or breathing, or pulsating, as we call it. The body is also
formed at one point in time and keeps building cells as well, i.e. there is composition in the body. Hence, the
activities in the body are the same as that in the plant/bio order, which are: composition/ decomposition and
respiration. Hence, we say that the body belongs to plant/bio order.
 „I‟ In Animals – Conscious Activities The activities in „I‟ are fundamentally different from
those in the body. „I‟ is a unit that has the ability or capacity of assuming. Animals make assumptions. If
you have a dog and some strangers comes into the house, the dog may start barking at him. If this person stays
at your house, the dog may stops barking at him, but will continue to bark at other strangers. What has
happened here is that the dog‟s „assumption‟ about this person has changed, due to which, the way in which it
responds to the person has changed. We call this assuming.
It is important to note that this consciousness or faculty of assuming is not in the body. The body belongs
to the plant/bio order, and is physico-chemical in nature. It just responds to physico-chemical inputs.
Human (knowledge) order The activities in human body are similar to that in the animal body, and
we have seen this in detail as: composition/ decomposition and respiration. When it comes to consciousness or
„I‟, however, the human displays more than just an ability to „select‟ or make choices as animals do.
Thus, in human beings, „I‟ has the acitvities of desiring, thinking, and selecting/tasting, with a possibility or
need for understanding and realization. Only humans have this need to know and that is why it is called gyana
avastha – the kowledge order.

Q 30. How can we say that „nature is Self Organized and in space Self-Organization Is Available.‟
ANS. Every unit is an organization. A unit recognizes other units and combines to form a bigger organization.
Starting from the atom, to the big galaxy, this organization goes on, as a self-organization. At every level, we
get a self-organization. Sub atomic particles recognize each other and come together to form atoms. Cells
recognize each other and form organizations like organs and a body. Planetary bodies, solar systems, galaxies
are still bigger organizations. We are not organizing it. We are not supplying it organization from outside.
When we look at humans, we see that we are self-organized at the level of the body. We are not organizing the
body. We are not doing anything for the coordination between the heart, kidneys, lungs, eyes, brain, hands,
legs, etc. All these are functioning together. Our input is needed only to provide the required nutrition, and to
assist the body when we fall sick/get injured. At the level of „I‟, we are not self-organized, but being in space,
self-organization is available to the self („I‟). That‟s why we are in pursuit of happiness, which is essentially
being in harmony. Whenever we are not in harmony, we are unhappy.
All the units of four orders are self-organized. No one is organizing them from outside. No one is supplying
this organization. This self-organization is available to units being in space. Hence, for space, we say „self
organization is available‟.
Q 31. Define existence? Show that existence is in a form of co-existence.
Existence is co-existence of mutually interacting units in all-pervasive space. Explain. (UPTU 2010–11)
“Existence = Nature submerged in space” – Elaborate this point.
Short notes on Co-existence of units in space.
Differentiate between units and space. How are units self-organized in space?
What do you mean by co-existence? How are units in co-existence being in space?
How do unit and space co-exist?
What are the various attributes of units and space? Explain each.
Write a short note on „nature (units) submerged in space‟. Explain the meaning of submerged here.
(UPTU 2011 - 12)
„Existence is co-existence‟. Give your opinion. (UPTU 2011 – 12)
There is no existence without harmony. Explain.
ANS. All the units together constitute nature. All the units of nature exist in space which is an important
reality to understand. Existence is nothing but the nature in space.

Existence = Exist + Essence, whatever exists.

To be harmony
We define unit as something that is limited in size. Like a small blade of human hair to the biggest planets
we know of, they are all limited in size, i.e. bounded on six sides. So, all the „things‟ we have been studying
so far: the human beings, animals, lumps of matter as well as various atoms and molecules, are all „units‟. We
can recognize them as such, they are countable.
But there is another „reality‟ called „space‟. We normally don‟t pay attention to this „reality‟, because it‟s not a
„unit‟. We can‟t „touch it‟, smell it. We normally just „see through it‟. But the fact is because we can‟t „touch
it‟ or „see it‟ as we would see a unit like our body, our friends, or a piece of rock, doesn‟t mean it does not
exist. Space exists everywhere. Co-existence is a state in which two or more groups are living together
while respecting their differences and resolving their conflicts non-violently. Co-existence has been
defined in numerous ways:
1. To exist together (in time or space) and to exist in mutual tolerance.
2. To learn to recognize and live with difference.
3. To have a relationship between persons or groups in which none of the parties is trying to destroy the
other.
4. To exist together (in time or place) and to exist in mutual tolerance.
EXISTENCE
Nature submerged in Space
(Collection of units) (Empty)
Limited Unlimited
Active No activity
Energized Equilibrium energy
Recognizes and fulfils the relation All reflecting, transparent
Self organized Self organized is available
Unit All pervasive
Abundance with diversity All pervasive
Consciousness (I) – Nirantar Nitya
Material- Anitya (Ulimited in space and time)
(Niranatar: Limited in space, Unlimited in time, Anitya: Limited in space and time)
When we look at the existence around, the first thing we see is space. And then we see the units in space.
Between every two units there is a space. The units exist in space. If we were to define this, we would say
that there are two kinds of realities in existence and these are: space and units (in space). So we say,
Existence = space + units (in space)
Since nature consists of the four orders we have been discussing, we can say,
“Existence = Nature submerged in space”.
Nature = Four orders (Material, Plant/Bio or Pranic, Animal and Human Order)

Q 32. Explain the concept of holistic perception of harmony in existence.

ANS. The existence is units in space. Space is the empty area all around. The units are of two types: material
(insentient) and conscious (the sentient „I‟). The material units are transformable, and their composition
keeps on changing, hence these are gathansheel. The other category of units, the sentient „I‟, does not
transform and are complete in composition, hence gathanpurna. The material units are changeful (with
activities of recognizing and fulfilment only) while the other kinds of units are continuous (with activities of
knowing, assuming, recognizing and fulfilment). The material units are available in two orders – material
order and pranic order. In the material order, an atom combines with another atom to form a molecule; a
molecule similarly forms a molecular structure. Molecular structures are found in two forms: lumps and
fluids. Fluids give nutrition to pranic order. In pranic order, the smallest units are plant cells which combine
with other cells to form plants, animal bodies and human bodies.
The co-existence of „I‟ with the animal body becomes the animal order, and the co-existence of „I‟ with the
human body becomes the human order. Completion of right understanding in human being is
called kriyapurnata and ability to live with complete understanding is called acharanpurnata.
If we look at the left side of the chart, the transformation keeps taking place and the transformation is cyclic in
nature. But on the right hand side, the transitions are acyclic. This implies that what we have understood
continues to stay with us. We will never miss it. This is a transition in one direction. This is actually called
development (vikas).
So, Existence is in the form of co-existence. It is in Harmony. We don‟t have to create this harmony, it
already exists. We only have to understand it to be in it. This means that having the knowledge of self („I‟)
gives me the knowledge of humane conduct (how to live in existence, with the four orders). With this
knowledge, I can live with humane conduct. This is the pending task we have to complete.

Q 33. Explain how there is recyclability and self regulation in nature.

Write a short note on the recyclability and self-regulation in nature.
Explain the recyclability in nature with any two examples. (UPTU 2009-10)
There is recyclability in nature. Explain this statement with any two examples. How does it help in
production activity? (UPTU 2011 - 12)
Explain the recyclability of any two units in nature with examples. How is it useful for sustainable
production activities? (UPTU 2010 – 11)
ANS. There are several cyclical processes that we can see in nature. For example the cycle of water,
evaporating, condensing and precipitating back to water giving the weather phenomena. The cycles keep these
materials self-regulated on the earth. Breeds of plants and animals are similarly self-regulated in their
environment. In a forest, the growth of trees takes place in a way so that the amount of soil, plants and animals
remains conserved. It never happens that the number of trees shoots up and there is a lack of soil for the trees.
The appropriateness of the conditions for growth of both plants and animals are self-regulated in nature
keeping the population proportions naturally maintained. This phenomenon is termed as self-regulation. In a
single breed of animals, the number of males and females generated through procreation is such that the
continuity of species is ensured by itself. This happens with humans too, but inhuman practices have led to
disproportionate numbers of men and women. These two characteristics namely, cyclical nature and self-
regulation provide us with some clues of the harmony that is in nature.

Q 34. Explain the basic activity in the four orders in nature.

ANS.

Order Things Basic Activity

Material Soil, water, metals,
Recognising, fulfillment
order etc.
Pranic order Plants and trees Recognising, fulfillment
(Recognising, fulfillment) in body + (assuming,
Animal order Animals and birds
recognising, fulfillment) in „I‟
Recognising, fulfillment in body + (knowing,
Human order Human beings
assuming, recognising, fulfillment) in „I‟
In the material and pranic order, there is only recognizing and fulfilment. Such units do not have the
activities of assuming and knowing. Take for example, hydrogen and oxygen recognise the relation to each
other, and combine to form water. A brick and the other brick have a definite relation, recognise it and get
arranged to form a building. A plant recognises the relation with sun and water, and fulfils it by acting
accordingly. Such activities take place in a similar way all the time, there is no seleciton involved here. A
plant does not choose to turn or not to turn to sun, absorb or not to absorb water. Similarly, the fan in your
room does not choose to rotate clockwise or anti-clockwise. It turns as per the winding in the motor. No
choise.
When we look at the animals and humans, we find selection taking place.

Q 35. Comment on the statement: “Nature is limited and space is unlimited.”

ANS. Nature has four orders and there are units in each order. Each unit is limited in size. The size ranges
from being really small (atom) to really big (galaxies). Each and every unit is finite and limited in size, be it
the smallest particle or the biggest galaxies. Space, on the other hand is unlimited. Space has no „size‟, unlike
units, it is not bounded. So, there is no beginning or end to space, as there is to units. For example, when we
take a book, we know that it starts and finishes. We say the book is „limited‟ in size. When we take space,
there is no such thing. There is space behind us, inside us, between us and the book, between the book and the
earth, in the book, in every page of it, inside the page, and beyond the earth…. all the way till we can imagine.
We find that space pervades; it is all-pervading. Units, on the other hand are not all-pervading. This is how
we recognize them as units.

Q 36. Explain energized and energy in equilibrium.

ANS. What we normally call or consider as energy today, is the „transfer of energy‟. For example, when you
place water in a vessel on the stove, we say the heat energy from the flame was transferred to the water in the
vessel. Anything that is a unit, has activity, anything that has activity, is energized. All the particles in the
water and the metal stove are active, very active and energized. Hence we don‟t say that space is energized but
we say „space is energy in equilibrium‟ or it is „constant energy‟. All units are energized in space.
This energy is available to all units. In other words, space is equilibrim energy, all units are in space; all
units are energized and active being in space.
 UNIT 5
Short answer questions
Define the following terms

1. Ethics: The definitiveness of human conduct in terms of values, policies and character is termed as
ethics. The ethics in the living of an individual can be imbibed only through inculcation of values, policies and
character, and this is possible through the process of ensuring right understanding through self-exploration.

2. Utility Value (Upyogita Mulya): The participation of human being in ensuring the role of physical
facility in nurture, protection and providing means for the body.

3. Artistic value (kala mulya): The participation of a human being in ensuring the role of physical facility
to help and preserve its utility.

4. Policy (Niti): Policy is the decision (plan, program, implementation, results, evaluation) about the
enrichment, protection and right utilization of the resources (self, body and wealth – mana, tana and dhana).
This is an outcome of my desires, thought and expectation (selection) as guided by right understanding.

5. Character (Charitra): The definiteness of my desire, thought and selection gives definiteness to my
living. Definitiveness of character is the outcome of the definiteness of my behaviour and work.

6. Professional Ethics: Professional ethics means to develop professional competence with ethical human
conduct. Ethical human conduct means definitiveness of human conduct. Ethical human conduct is the
foundation of professional ethics.

7. Universal Human Order: Universal human order (sarvabhauma vyavastha) is a feeling of being
related to every unit including human beings and other entities of nature. Having understood the
comprehensive human goal, we are able to be in harmony not only with human beings, but also with the rest
of the nature. We are able to see that we are related to every unit in nature and ensure mutual fulfilment in that
relationship.

8. Perseverance (Dhirata): After understanding the system, patiently participating in it. Being assured
that the all encompassing solution is to understand and live in harmony at all levels of existence, living with
this commitment without any perturbation.

9. Bravery (Veerta): Helping other in understanding and participating in system. (1) Being assured that
the all encompassing solution is to understand and live in harmony at all levels of existence, and I am ready to
help the other have the right understanding. (2) this is the commitment to help the other have the right
understanding of and live in harmony at all levels of existence.

10. Generosity (Udarta): Using our mind, body and wealth in system. Readiness to invest oneself,
one‟s body and wealth to help the other have the right understanding and live accordingly.
11. Kindness (Daya): To give opportunity or thing to a person who have ability. If a person has abilities to
rightly utilize the resource but lacks in resources then providing him resources is called Kindness.

12. Beneficence (Kripa): To give ability to a person who have opportunity or thing. If a person has
resource but lacks in abilities to rightly utilize the resources then providing him ability is called Beneficence.

13. Campassion (Karuna): Providing both ability and thing to a person. If a person neither has resource
not the abilities to rightly utilize the resources then providing him both ability and resource is called
compassion.

14. Economic Value (Artha Niti): policy for enrichment of self, body and wealth

15. Political Value (Rajya Niti): policy for protection of self, body and wealth

16. Policy For Universal Human Order (Dharma Niti): policy for right utilization of self, body and
wealth

17. Samagra Vyavastha: the whole existence is in coexistence i.e. nature is submerged in space and both
exist in harmony, this is known as samagra vyavastha. It is definite and self organized system.

18. Holistic Alternative: A correct appraisal of the comprehensive human goal and human welfare and the
realization of co existence at all levels enable us to visualize and gradually evolve a viable alternative to the
prevailing pattern of human living. Thus the right understanding prepares us for moving towards the holistic
alternative (universal human order, svarajya) which will be sustainable as well as conducive to fulfil the basic
human aspirations for all human beings.

19. Universal Human values: Universal human values are manifestation of the truth of existence
(harmony, coexistence) in various dimensions of human interaction in terms of the participation in the
universal order.

20. Humanistic Education: Humanistic education means appropriate integration of values and skills so
that human beings are able to understand their physical needs correctly and adopt suitable techniques and
production systems to cater to these needs in an eco- friendly and people friendly manner.

21. Humanistic Constitution: Providing clear guidelines and policy frame work conducive to the
development of an un-fragmented human society and a universal human order is humanistic constitution. It
can be possible only by the help of right understanding.

22. Profession: (a) participation in the larger order, in the form of behaviour and work. (b) to profess what
one knows – in human consciousness with the right understanding.
Q 24. What is ethical human conduct? OR How does right understanding provide the basis for
ethical human conduct? Give two examples.
ANS. The right understanding gained through self-exploration enables us to identify the definitiveness of
human conduct which may also be called the ethical human conduct. It is the same for all human beings. So
we are also able to understand the universality of ethical human conduct which is in consonance with the
universal human values. Unless we have the right understanding, we are not able to identify the definitiveness
of ethical human conduct.

Long answer questions

Q 25. What is ethical human conduct? Explain in terms of values, policies and character with
appropriate examples.
ANS. The right understanding gained through self-exploration also enables us to identify the definitiveness of
human conduct which may also be called the ethical human conduct. It is the same for all human beings. So
we are also able to understand the universality of ethical human conduct which is in consonance with the
universal human values. Unless we have the right understanding, we are not able to identify the definitiveness
of ethical human conduct. It can be understood in terms of the following:
1. Values (Mulya):
2. Policy (Niti):
3. Character (Charitra):
1. Values (Mulya): Competence of living in accordance with universal human values or the participation of a
unit in the larger order- its natural characteristics or svabhava. The values of a human being can be
enumerated as thirty, which are listed below:
A) Values in self (Jivan Mulya):
Happiness (Sukha): Definitiness of expectation (selecting/ tasting) based on definitiness of thought manifests
as happiness.
Peace (Shanti): Definitiness of thought based on definitiness of desire manifests as peace.
Satisfaction (Santosh): Definitiness of desire based on understanding manifests as satisfaction.
Bliss (Ananda): Understanding based on realization manifests as bliss.
B) Values in Human – Human Relationship (Sambandh Mulya):

Established – Values Expressed – Values

1 Visvasa (Trust) Saujanyata (Complementariness) 10
2 Sammana (Respect Sauhardra (Compliance) 11
3 Sneha (Affection) Nistha (Commitment) 12
4 Mamta (Care) Udarata (Generosity) 13
5 Vatsalya (Guidance) Sahajata (Spontaneity) 14
6 Shraddha (Reverence) Pujyata (Obedience) 15
7 Gaurava (Glory) Saralata (Ease) 16
8 Kritagyata (Gratitude) Saumyata (Self-Restraint) 17
 9 Prema (Love) Ananyata (Unanimity) 18
What we need to have is the established value; the expressed value is a natural outcome.
C) Values of a Human Being in its Participation in Universal Human Order (Manav Mulya):
Perseverance (Dhirata): After understanding the system, patiently participating in it.
Bravery (Veerta): Helping other in understanding and participating in system.
Generosity (Udarta): Using our mind, body and wealth in system.
Kindness (Daya): To give opportunity or thing to a person who have ability
Beneficence (Kripa): To give ability to a person who have opportunity or thing
Campassion (Karuna): Providing both ability and thing to a person.
D) Values of Human Being in the Interaction with the Rest of the Nature (Vastu Mulya):
Utility Value (Upyogita Mulya): To prepare a physico-chemical object for nourish and protection.
Artistic value (Kala Mulya): To ensure the long lasting utility of the object.
2. Policy (Niti): The decision (plan, program, implementation, results, evaluation) about the enrichment,
protection and right utilization of the resources (self, body and wealth – mana, tana and dhana). Have three
parts:
A) Economic Value (Artha Niti): enrichment of self, body and wealth
B) Political Value (Rajya Niti): protection of self, body and wealth
C) Policy for Universal Human Order (Dharma Niti): right utilization of self, body and wealth
3. Character (Charitra): The definiteness of my desire, thought and selection gives definiteness to my living.
A) Sva Nari, Sva Purush: Chastity in conjugal relationship
B) Sva Dhana: Rightful production, acquisition and utilization of wealth
C) Dayapurna Vyavahar and Dayapurna Karya: Kindness in behaviour (people friendly) and work (eco
friendly)
Q 26. What do you understand by definitiveness of ethical human conduct? Why is this definitiveness
desirable?
What do you mean by definitiveness of ethical human conduct? How can it be ensured? (UPTU 2011 –
12)
ANS. The right understanding gained through self-exploration also enables us to identify the definitiveness of
human conduct which may also be called the ethical human conduct. It is the same for all human beings. So
we are also able to understand the universality of ethical human conduct which is in consonance with the
universal human values. Each one of us wants to have a definite conduct but presently we may not be able to
ensure that. This is because we are presently living on the basis of our pre-conditionings or assumptions which
are not in consonance with the truth or the right understanding. But, this situation neither gives satisfaction to
us not to others. We do see the human beings struggling to find out what the right conduct is and in the
process, exhibiting a wide variety of attributes. We also see people debating endlessly about what they
consider to be ethical. But unless we have the right understanding, we are not able to identify the
definitiveness of ethical human conduct. It can be understood in terms of the following:
1. Values (Mulya) : Competence of living in accordance with universal human values or the participation of a
unit in the larger order- its natural characteristics or svabhava is known as values. Values are a part of our
ethical conduct.
2. Policy (Niti) : policy is the decision (plan, program, implementation, results, evaluation) about the
enrichment, protection and right utilization of the resources (self, body and wealth – mana, tana and dhana).
3. Character (Charitra) : The definiteness of my desire, thought and selection gives definiteness to my living.
Definitiveness of character is the outcome of the definiteness of my behaviour and work.
Q 27. How do the current world views lead to contradictions and dilemmas in professional life? –
Explain.
ANS. Contradictions and Dilemmas: We can understand more clearly through examples how the
contradictions and dilemmas are inherently generated by the prevailing worldview in which wealth
maximization is perceived to be the prime objective. In such a paradigm, „your loss is my gain‟. Thus the
other person‟s happiness seems to be in conflict with my happiness. In that case, the other people have to be
exploited for one to gain affluence and there is no possibility of mutual fulfilment in a sustainable way. In the
same way, exploitation of nature also becomes acceptable as it helps a person to accumulate wealth easily and
there is no limit to this. Let us analyse how such a world view affects the propensity of people in different
professions. Take the example of business circles, whenever there is a scarcity of commodity due to say –
monsoon failure or other natural disturbances or wars etc, the people in general are in distress and need
succour; however in such a situation the businessmen endowed with materialistic world view will feel elated
and look at it as an opportunity to make maximum profit. They feel that the market is „improving‟ and they
should take the maximum advantage of it, even accentuate it by hoarding and black marketing to serve their
objective. Thus the interest of such businessmen and the consumers in general come in direct conflict. While
in reality they are expected to be mutually complementary. In a similar way, ethical practices like adulteration
and spurious production etc. are also adopted in an attempt to increase profits- albeit at the cost of greatly
endangering public health and safety. An interesting example of the prevailing dichotomy is evident in the
advertisements that we daily come across, particularly in case of various evidently harmful products like
cigarettes, pan masala etc. Where on one hand, the use of these products is highly glamorized to attract the
consumers and in the end there is an inconspicuous statutory warning indicating that the use of these products
is injurious to health. Thus there is clear tendency of making profits by promoting the sale of the products
which are injurious to public health. In such a situation the dilemma as to how much importance is to be given
to one‟s profit and how much to the welfare always remains unresolved.
Q 28. What do you understand by holistic technology? Briefly explain.
What is a holistic technology? Take any two such examples from the Indian tradition and elaborate on
them. (UPTU 2011 - 12)
Descrive briefly the criteria for evaluation of holistic technology. Support your answer with an example.
(MTU 2011 – 12)
ANS. The modern technologies and systems are all human inventions in response to the needs visualized
under the influence of the prevailing worldview. Accordingly, they have been designed and optimized to the
objective functions best suited to this world view. In order to facilitate the development of holistic
technologies and systems, it will be necessary to visualize alternative objective functions and to formulate
appropriate criteria for evaluation compatible with comprehensive human goal. Generally speaking, there are
three broad criteria to guide the development of such technologies and systems, viz.,
a) Catering to appropriate needs and lifestyles,
b) People-friendly, and
c) Eco-friendly.
Criteria for Technologies
The above mentioned general criteria can be itemized into more specific form as follows:

1. Catering to real human needs

2. Compatible with natural systems and cycles
3. Facilitating effective utilization of human body, animals, plants and materials
4. Safe, user-friendly and conducive to health
5. Producible with local resources and expertise as far as possible
6. Promoting the use of renewable energy resources
7. Low cost and energy efficient
8. Enhancing human interaction and cooperation
Q 29. Give a critical review of the current management models in profession.
ANS. Learning from the Systems in Nature and Traditional Practices: If we really wish to gain an insight into
the holistic systems, we have a lot to learn from systems of nature and from traditional practices. With modern
developments in science and technology, and their widespread application, an impression has grown that the
nature is primarily for exploitation as per the whims and fancies of human beings, the nature has to be
tamed/controlled and exploitated for human enjoyment. Further, it is believed that the systems in nature are all
primitive and have to be replaced by man-made systems. This is how one looks at „development‟. Similarly, it
is also believed that the traditional practices are all obsolete and have to be rejected outright. This arrogant
attitude towards nature and the traditional know-how has caused much damage to humanity in recent times. It
is high time we critically examine these beliefs and rectify them in the light of right understanding.
In reality, nature is not only our nourisher but also a learning ground. The human beings are an integral part of
this self-sustaining nature and it is essential to understand its functioning and systems to live in harmony with
it. After all, it is only by diligent study of nature that all the laws and principles governing various processes
have been discovered by human beings. In a similar way, the systems and cycles of nature also need to be
understood and emulated as required in man-made designs. Then only, we can correctly visualize and evolve
the holistic way of living.
As for the traditional practices, it is true that with increase in knowledge and skills, and with changing needs,
it is necessary to make improvisations in technologies and systems of human use, however, in order to do that
it is essential to critically evaluate their strengths and weaknesses. It is important to identify the characteristics
which have enabled the traditional practices to serve humanity for long periods. The eco-friendly and people-
friendly characteristics of many traditional practices are very much worthy of our recognition and retention.
Then we will be in a better position to utilize our present day knowledge to augment the systems and make
them more effective, efficient and more suited to current needs. For example, we can learn a lot from the
traditional practices of eco-friendly agriculture techniques, watershed management, eco-restoration, herbal
formulations, preservation techniques, and artisanal practices and so on. It does not amount to going
backwards but rather enables us to avail from the vast storehouse of wisdom and experience so that we
become better prepared to take the leap forward in the right direction.
Q 30. Critically examine the issues in professional ethics in the current scenario. List any five unethical
practices in profession today and the methods being tried to curb them.
What are the reasons of unethical practices in profession today? What is the real solution to the above
problems? Give your opinion. (UPTU 2011 – 12)
Elaborate on any two practices that are unethical but still quite prevalent in profession today. Suggest
few measures to solve the problems in a sustainable way. (MTU 2010 – 11)
Mention some of the unethical practices in society today. How do the prevailing world views lead to
such unethical practices? (MTU 2011 – 12)
ANS. The unethical practices are rapidly increasing and their impact is also becoming far-reaching.
Corruption in multifarious manifestations is afflicting all the professions like a virus. Similarly, other
unethical practices are also proliferating and getting out of control. It appears as if human ingenuity is being
increasingly harnessed to devise newer and subtler ways to thwart the ethical conduct of profession, to twist
the laws and to beat the system. As a result of this „epidemic‟ of unethical practices, we are frequently coming
across serious scams, major economic offences and kickbacks in large scale purchases. Lapses on the part of
big organizations in ethical conduct of profession have led to large scale disasters, such as Bhopal Gas
Tragedy, the Chernobyl Disaster, etc. endangering public life and prosperity, and causing serious degradation
to environment.
This menace becomes even more serious as unethical politics are adopted collectively by large industries,
cartels, multinational corporations and even national governments. We are also quite familiar how misleading
propaganda, advertisements using sex-appeal, the influence of show business ad celebrities are being
employed to influence the public mind for promoting all types of products which are not quite conductive to
human welfare. We may enlist some salient categories of these unethical practices as follows:
 Corruption in multiple forms and at various levels.
 Tax evasion, misappropriation and misuse of public funds.
 Misleading propaganda, unethical advertisements and sale promotion.
 Cut-throat competition.
 Exploiting the weakness of consumers through various enticements
 Adulteration and spurious production
 Endangering the health and safety of public at large.
 Hoarding and over-charging etc.
………… the list could be much longer.
Q 31. Explain how Identification of svatva leads to svatantrata and svarajya.
You were introduced to the words Svatva, svatantrata and svarajya. How does the self-exploration help
you to identify swatva and transition to swatantrata and swarajya?
How does exploring our svatva leads to svatantrata and svarajya.
Elaborate on the meaning of swatwa (innateness), swatantrata (self organization) and swarajya (self
expression). How are they related? (MTU 2011 – 12)
ANS. We are exploring our svatva and in the process of self-verification and living accordingly, we are
attaining svatantrata and svarajya. Having discussed the content of right understanding, we can see how we
explored our svatva (our natural acceptance) at different levels of our living and how the dialogue that started
in us helped us getting rid of our preconceived notions, our dilemmas, contradictions and compulsions, either
external or internal. Having explored our svatva, we are able to live accordingly and this way, we become
svatantra. The more, we attain this self- organized state, we are able to live in harmony with others and also
we are able to help others attain this state. This leads to our participation in svarajya. It is a natural process. It
leads by itself, without any external force.
From here we get an important message: the effort towards ensuring orderliness in the society is possible and
is sustained by ensuring orderliness in ourselves. Every mechanism to bring order in the society needs to be
based on this. This is an important implication of right understanding when we go to make policies for nations
and the world.
Q 32. Comment on Profession – in the light of comprehensive human goal
ANS. Any profession is a channel for participation by human beings in the larger order in pursuance of
comprehensive human goal. In the process, one is able to contribute towards the livelihood of one‟s family
and also participate in the larger order constituting the society and the nature around. All these activities do
require a certain degree of skill and are expected to be performed in consonance with the comprehensive
human goal. Then only, these will be conducive to the sustained welfare of the individual as well as the
society. The excellence or the success of any professional activity is to be judged from this comprehensive
point of view only and not in terms of just wealth generation. Accordingly, the profession is not only a means
of earning one‟s livelihood but a means of one‟s evolution by appropriate participation in the larger order. It is
an important activity to authenticate one‟s understanding, whereby interact with other human beings and with
rest of nature in a mutually fulfilling manner. Thus, profession is a „service‟.
Q 33. What do you mean by professional ethics?
ANS. Professional ethics means to develop professional competence with ethical human conduct. Ethical
human conduct means definitiveness of human conduct. Ethical human conduct is the foundation of
professional ethics. The only effective way to ensure professional ethics is through correct appraisal and
systematic development of ethical competence in the professional (the human being). Profession is a
significant domain of human activity targeted towards participating in the larger order which includes the
society and nature around. Thus, it is a meaningful participation for each one in one or more of the five
domains of human endeavour needed for a harmonious society. Ethical conduct of profession implies the right
utilization of one‟s professional skills towards the fulfilment of comprehensive human goal and thus,
meaningfully participates in the larger order. Professional ethics may be defined as a form of applied ethics
that examines ethical principles and moral or ethical problems that arise in a business environment.
Professional ethics concerns the moral issues that arise because of the specialist knowledge that professionals
attain, and how the use of this knowledge should be governed when providing a service to the public.
Q 34. What do you mean by competence in professional ethics? Elaborate with examples.
What do you understand by competence in professional ethics? Give two examples of its implications in
industry. (MTU 2010 – 11)
ANS. Professional ethics means to develop professional competence with ethical human conduct. Developing
ethical competence in the individual (profession) is the only effective way to ensure professional ethics. The
development of ethical competence is a long term process to be achieved through appropriate value education.
As profession is only a subset of the life activities, the competence in profession will only be the manifestation
of one‟s right understanding. The salient features characterizing this competence can be summarized as
follows:
1. Clarity about comprehensive human goal: Samadhan – Samridhi – Abhay – Sah-astitva, and its fulfilment
through universal human order.
2. Confidence in oneself: Based on the right understanding of oneself and the rest of existence.
3. Mutually fulfilling behaviour: Clarity and confidence in ethical human conduct and its correlation with
sustained personal as well as collective happiness and prosperity.
4. Mutually enriching interaction with nature: Self-sufficiency in fulfilment of physical needs; ability to
assess the needs for physical facilities for the family and their fulfilment through production systems ensuring
harmony in the nature. In the light of the above, one acquires the ability to identify and develop appropriate
(people-friendly and eco-friendly) technologies, production systems etc.
Q 35. What do you mean by „universal human order‟?
What is your vision of a universal human order? Write in your own words. (UPTU 2010 – 11)
What do you mean by universal human order? What are its implications? (MTU 2011 – 12)
ANS. Universal human order (sarvabhauma vyavastha) is a feeling of being related to every unit including
human beings and other entities of nature. Having understood the comprehensive human goal, we are able to
be in harmony not only with human beings, but also with the rest of the nature. We are able to see that we are
related to every unit in nature and ensure mutual fulfilment in that relationship.
On the bases of understanding of harmony, we get the notion of an undivided society and universal human
order. The universal human order will comprise of:
1. The five dimensions of human endeavour (education, health etc) towards a fragmented society.
2. The steps of organization from family to world family, each anchored in right understanding will
integrated in the following way:
Family => family cluster => village / community => village cluster => => => world family
Q 36. What are the implications of value based living at all four levels of living? Explain. (UPTU 2009-
10)
ANS. The implications of value-based living can be studied in the following terms:
1. At the level of the individual – Transition towards happiness and prosperity will take place at the
individual level. It will instil self confidence, spontaneous joyfulness, peace, contentment and bliss in the self,
and also perseverance, bravery and generosity in living of the individual.
2. At the level of the family - Mutual fulfilment in relationships, prosperity in the family, sustenance of joint
families, family as the building block of societal order in place of law enforcing bodies, respect for all without
differentiation on the basis of age, gender, caste, race, money, post, creed, etc.
3. At the level of the society – Fearlessness in the society, holistic systems for education, health, justice,
production, exchange and storage, harmony between nations, world growing as a family.
4. At the level of nature – Co-existence of all units in nature, earth getting more and more suited for
sustenance of all entities on the globe, balance of seasons, proper development
Q 37. What would be the pragmatic implications of value-based living at the four levels? Briefly
explain.
ANS. The implications of value based living can be understood in the following terms:
1. At the level of the individual – Achive happiness, peace, contentment and bliss in the self, perseverance,
bravery and generosity in living of the individual. The individual get rid of the tensions, frustrations,
depression, and other such situations
2. At the level of the family - Mutual fulfillment in relationships, prosperity in the family, sustenance of
joint families, family as the building block of societal order in place of law enforcing bodies, respect for all
without differntiation on the basis of age, gender, caste, race, money, post, creed, etc.
3. At the level of the society – Fearlessness in the society, holistic systems for education, health, justice,
production, exchange and storage, harmony between nations, world growing as a family. Differentiations on
the basis of body, physical facilites and beliefs will be reduced.
4. At the level of nature – Co-existence of all units in nature, earth getting more and more suited for
sustenance of all entities on the globe, balance of seasons, proper development. The problems of pollution and
resource depletion can be solved.
Q 38. What are the values in interaction of human beings with the material things? Give one example of
each.
What is utility value and artistic value? How are both important in human life? Explain with example.
'When there is no utility there is no scope for art too'. Explain.
ANS. Competence of living in accordance with universal human values or the participation of a unit in the
larger order- its natural characteristics or svabhava. Values are a part of our ethical conduct. They are the
natural outcome of realization and right understanding, which are always definite. Values need not to be
imposed through fear, greed or blind belief. The vastu mulya (values of Human Being in the Interaction with
the Rest of the Nature) is the participation of the human being with the rest of the nature. It is further
chategoriized as:
i. Utility Value (Upyogita Mulya): The participation of human being in ensuring the role of physical
facility in nurture, protection and providing means for the body.
ii. Artistic value (kala mulya): The participation of a human being in ensuring the role of physical
facility to help and preserve its utility.
For example, the utility value of a pen is that it aids in writing. This provides a means to the body. Providing a
cap to the pen so that the ink does not spill, a proper design for holding of the pen while writing, etc. preserve
the utility of the pen. A shirt has the utility that it protects the body. This is its utility value. Designing the
shirt so that it can be easily put on is the artistic value.