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 JAWAHARLAL NEHRU TECHNOLOGICAL UNIVERSITY ANANTAPUR

B.Tech
— II-I Sem E FTP SS
2 @ 08 2

19452301 UNIVERSAL HUMAN VALUES

(Common to all)

Introduction:

This course discusses the role of human values in one’s family. It, very briefly, touches issues
related to their role in the society and the nature, which needs to be discussed at length in one
more semester for which the foundation course names as” H-102 Universal Human Values 2 :
“Understanding Harmony” is designed which may be covered in their III or [V Semester.

In the Induction Program, students would get an initial exposure to human

valuesthroughUniversalHuman Values-—I.Thisexposureistobeaugmentedby this compulsory
full semester foundation course.

Course Objective:

The objective of the course is four fold:

e Development of a holistic perspective based on self-exploration about themselves

(human being), family, society and nature/existence.
e Understanding (or developing clarity) of the harmony in the human being, family,
society and nature/existence
e Strengthening of self-reflection.
e Development of commitment and courage to act.

Unit 1:

Course Introduction - Need, Basic Guidelines, Content and Process for Value Education

e Purpose and motivation for the course, recapitulation from Universal Human Values-I
e Self-Exploration—what is it? - Its content and process; ‘Natural Acceptance’ and
Experiential Validation- as the process for self-exploration
e Continuous Happiness and Prosperity- A look at basic Human Aspirations
e Right understanding, Relationship and Physical Facility- the basic requirements for
fulfilment of aspirations of every human being with their correct priority
e Understanding Happiness and Prosperity correctly- A critical appraisal of the current

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 scenario
e Method to fulfil the above human aspirations: understanding and living in harmony
at various levels.

Include practice sessions to discuss natural acceptance in human being as the innate
acceptance for living with responsibility (living in relationship, harmony and co-existence)
rather than as arbitrariness in choice based on liking-disliking

Unit 2:

Understanding Harmony in the Human Being - Harmony in Myself!

e Understanding human being as a co-existence of the sentient ‘I’ and the material
‘Body’
e Understanding the needs of Self (‘I’) and ‘Body’ - happiness and physical facility
e Understanding the Body as an instrument of ‘I’ (I being the doer, seer and enjoyer)
e Understanding the characteristics and activities of ‘I’ and harmony in ‘T’
e Understanding the harmony of I with the Body: Sanyam and Health; correct
appraisal of Physical needs, meaning of Prosperity in detail
e Programs to ensure Sanyam and Health.
Include practice sessions to discuss the role others have played in making material goods
available to me. Identifying from one’s own life. Differentiate between prosperity and
accumulation. Discuss program for ensuring health vs dealing with disease

Unit 3:

Understanding Harmony in the Family and Society- Harmony in Human- Human

Relationship

e Understanding values in human-human relationship; meaning of Justice (nine

universal values in relationships) and program for its fulfilment to ensure mutual
happiness; Trust and Respect as the foundational values of relationship
e Understanding the meaning of Trust; Difference between intention and competence
e Understanding the meaning of Respect, Difference between respect and
differentiation; the other salient values in relationship
e Understanding the harmony in the society (society being an extension of family):
Resolution, Prosperity, fearlessness (trust) and co-existence as comprehensive
Human Goals
e Visualizing a universal harmonious order in society- Undivided Society, Universal
Order- from family to world family.

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Include practice sessions to reflect on relationships in family, hostel and institute as
extended family, real life examples, teacher-student relationship, goal of education etc.
Gratitude as a universal value in relationships. Discuss with scenarios. Elicit examples from
students’ lives

Unit 4:
Understanding Harmony in the Nature and Existence - Whole existence as Coexistence

e Understanding the harmony in the Nature

e Interconnectedness and mutual fulfilment among the four orders of nature-
recyclability and self-regulation in nature
e Understanding Existence as Co-existence of mutually interacting units in all-
pervasive space
e Holistic perception of harmony at all levels of existence.
Include practice sessions to discuss human being as cause of imbalance in nature (film
“Home” can be used), pollution, depletion of resources and role of technology etc.

Unit 5:
Implications of the above Holistic Understanding of Harmony on Professional Ethics

e Natural acceptance of human values

e Definitiveness of Ethical Human Conduct
e Basis for Humanistic Education, Humanistic Constitution and Humanistic
Universal Order
e Competence in professional ethics: a. Ability to utilize the professional competence
for augmenting universal human order b. Ability to identify the scope and
characteristics of people friendly and eco-friendly production systems, c. Ability to
identify and develop appropriate technologies and management patterns for above
production systems.
e Case studies of typical holistic technologies, management models and
production systems
e Strategy for transition from the present state to Universal Human Order: a. At the
level of individual: as socially and ecologically responsible engineers, technologists
and managers b. At the level of society: as mutually enriching institutions and
organizations
e Sum up.
Include practice Exercises and Case Studies will be taken up in Practice (tutorial) Sessions
eg. To discuss the conduct as an engineer or scientist etc.

Text Book

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 1. R R Gaur, R Asthana, G P Bagaria, “A Foundation Course in Human Values and
Professional Ethics”, 2™ Revised Edition, Excel Books, New Delhi, 2019. ISBN 978-93-
87034-47-1
2. R R Gaur, R Asthana, G P Bagaria, ““Teachers’ Manual for A Foundation Course in
Human Values and Professional Ethics”, 2" Revised Edition, Excel Books, New Delhi,
2019. ISBN 978-93-87034-53-2

Reference Books
1. Jeevan Vidya: Ek Parichaya, A Nagaraj, Jeevan Vidya Prakashan, Amar kantak, 1999.
2. A. N. Tripathi, “Human Values”, New Age Intl. Publishers, New Delhi, 2004.
3. The Story of Stuff (Book).
4. Mohandas Karamchand Gandhi “The Story of My Experiments with Truth”
5. E. FSchumacher. “Small is Beautiful”
6. Slow is Beautiful —Cecile Andrews
7. JC Kumarappa “Economy of Permanence”
8. Pandit Sunderlal “Bharat Mein Angreji Raj”
9. Dharampal, “Rediscovering India”
10. Mohandas K. Gandhi, “Hind Swaraj or Indian Home Rule”
11. India Wins Freedom - Maulana Abdul Kalam Azad
12. Vivekananda - Romain Rolland(English)
13. Gandhi - Romain Rolland (English)

MODE OF CONDUCT (L-T-P-C 2-1-0-2)

Lecture hours are to be used for interactive discussion, placing the proposals about the
topics at hand and motivating students to reflect, explore and verify them. Tutorial hours are
to be used for practice sessions.
While analyzing and discussing the topic, the faculty mentor’s role is 1n pointing to essential
elements to help in sorting them out from the surface elements. In other words, help the
students explore the important or critical elements.
In the discussions, particularly during practice sessions (tutorials), the mentor encourages
the student to connect with one’s own self and do self-observation, self-reflection and self-
exploration.
Scenarios may be used to initiate discussion. The student is encouraged to take up
“ordinary” situations rather than” extra-ordinary” situations. Such observations and their
analyses are shared and discussed with other students and faculty mentor, in a group sitting.
Tutorials (experiments or practical) are important for the course. The difference is that the
laboratory is everyday life, and practicals are how you behave and work in real life.
Depending on the nature of topics, worksheets, home assignments and/or activities are
included. The practice sessions (tutorials) would also provide support to a student in

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performing actions commensurate to his/her beliefs. It is intended that this would lead to
development of commitment, namely behaving and working based on basic human values.

OUTCOME OF THECOURSE:
By the end of the course,
e Students are expected to become more aware of themselves, and their surroundings
(family, society, nature)
e They would become more responsible in life, and in handling problems with
sustainable solutions, while keeping human relationships and human nature in mind.
e They would have better critical ability.
e They would also become sensitive to their commitment towards what they have
understood (human values, human relationship and human society).
e It is hoped that they would be able to apply what they have learnt to their own self in
different day-to-day settings in real life, at least a beginning would be made in this
direction.

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 MODE OF CONDUCT (L-T-P-C 2-1-0-2)

Lecture hours are to be used for interactive discussion, placing the proposals about the topics at hand and
motivating students to reflect, explore and verify them. Tutorial hours are to be used for practice sessions.

While analyzing and discussing the topic, the faculty mentor’s role is in pointing to essential elements to
help in sorting them out from the surface elements. In other words, help the students explore the important
or critical elements.

In the discussions, particularly during practice sessions (tutorials), the mentor encourages the student to
connect with one’s own self and do self-observation, self-reflection and self- exploration.

Scenarios may be used to initiate discussion. The student is encouraged to take up “ordinary” situations
rather than” extra-ordinary” situations. Such observations and their analyses are shared and discussed with
other students and faculty mentor, in a group sitting.

Tutorials (experiments or practical) are important for the course. The difference is that the laboratory is
everyday life, and practicals are how you behave and work in real life. Depending on the nature of topics,
worksheets, home assignments and/or activities are included. The practice sessions (tutorials) would also
provide support to a student in performing actions commensurate to his/her beliefs. It is intended that this
would lead to development of commitment, namely behaving and working based on basic human values.

OUTCOME OF THE COURSE:

By the end of the course,
* Students are expected to become more aware of themselves, and their surroundings (family,
society, nature)
* They would become more responsible in life, and in handling problems with sustainable solutions,
while keeping human relationships and human nature in mind.
* They would have better critical ability.
* They would also become sensitive to their commitment towards what they have understood
(human values, human relationship and human society).
* It is hoped that they would be able to apply what they have learnt to their own self in different day-
to-day settings in real life, at least a beginning would be made in this direction.

LECTURE NOTES

UNIT1
Q 1. What do you mean by values or human values?
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 OR

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. Then only we can have a definite and common program for value education and can be
assured of a happy and harmonious human society.

Q 2. 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 of finding
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 ourselves. Various aspects of reality facilitating
the understanding of human values will be presented as proposals. We need to verify these proposals for
ourselves and examine our living in this light.

Q 3. What are the basic guidelines for value education?

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
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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 aimed at promoting harmony within the individual,
among human beings and with nature.
Q 4. What do you understand by the value of an entity? What is the value of a human being?
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 the participation of himself/herself at different level in the following
manner; 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.

Q 5. What is the need for value education? Write a short note on the need for value education in today's
scenario.
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 fulfillment. It also helps to remove our confusions
and contradictions and bring harmony at all levels.
¢ Understanding universal human values to fulfill 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 humansociety.

* 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 Complimentarity 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 believe in certain things and we base our values on these beliefs,

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which may or may not be true in reality. These beliefs 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 6. What is the need for value education in technical and other professional institutions?
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.

Q 7. Illustrate the content of value education. What should be the content of value
education to make it complete?
OR

How do values relate to our day to day living?

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 8. Values and skill complement each other. Elaborate.

or
"For success in any Human Endeavour both values and skills are required.'' Explain.
or

What do you mean by values? How do they differ from skills? How are values and skills
complementary?

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Explain how production skills and human values are complementary. Give two examples.

Ans. Values means importance or participation and skills means qualities, training, and capabilities. To fulfill
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 whichis for all and forever.
And when we learn and practice 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 Complimentarity 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 Le.
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 9. Define self exploration. What is the content of self - exploration?

Ans. Self exploration is the process to find out what is valuable to me by investigating within myself. whatis
right for me, true for me, has to be judged within myself. Through self exploration we get the value of
ourselves. 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.
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 10. What do you mean by your natural acceptance and experiential validation?

Ans. Natural acceptance is a mechanism of self exploration. Self exploration is a method to explore ourselves.
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.
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. Most of what we
know about our self is not only through our own opinion of our self but also because of others view.
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.

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Q 11. Explain the process of self-exploration with a diagram.
OR

"Process of self exploration leads to realization and understanding."' Explain with example.

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.
e Verify it in your own right, on the basis of it being naturally acceptable to you,
e Not just on the basis of scriptures
e Not on the basis of equipment/instrumentdata
e 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 :

e Verify on the basis of your natural acceptance

e Live accordingly to validate it experientially
e If the proposal is true in behaviour with human leads to mutual happiness
e If the proposal is true in work when the rest of the nature is in 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:

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 Process of self exploration

- It is a proposal
Don't assume it to be true o Verify it in your own right
Not on the basis of scriptures
Not on the basis of readings from instrument
Not on the basis of others
- Self verification
Proposal

Verify on the basis behaviour with work with rest of the

of your natural human leads to nature leads to mutual
acceptance mutual happiness prosperity
live according to the experiential validation

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.
e Verify on the basis of your natural acceptance
e Live accordingly to validate it experientially
e the proposal is true in behaviour with human leads to leads mutual
happiness
e If the proposal is true in work with rest of the nature
e Results in realization and understanding
e On having realization and understanding we get
e Assurance
e Satisfaction

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 12. What do you mean by self-exploration? What is the need for self-exploration? Where does it take
place - self or body?
OR

Explain the concepts of natural acceptance and experiential validation as the mechanisms of self
exploration.

OR

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

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right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
For self exploration we need two expects:

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 skills and clarifies
values. Self exploration takes place in the self and not the body.

Q 13. 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 explorationis:

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-a-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 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.

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7. Itis 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 14. What do you understand by the terms svatva, swatantrata and swarajya?
OR

What is innateness (svatva), self organization (swatantrata) and self expression (swarajya)? How are
they related to each other?

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 15. 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 vis-a-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

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becoming aware of our natural acceptance.

Q 16. How can we verify proposals on the basis of our natural acceptance? Explain with example.
OR

What do you mean by your natural acceptance? Is it innate, invariant and universal?

OR

Explain "Natural acceptance is innate, invariant and universal.'' Explain this statement with an
example.

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 17. What is happiness?

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 18. What is the meaning of prosperity? How can you say that you are prosperous?

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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

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.

Q 19. What is the difference between prosperity and wealth? What is more acceptable to us and why?
OR

What do you understand by prosperity? What is the difference between prosperity and wealth? How
are the two related?

OR

What is the meaning of prosperity? How does it differ from possession of wealth? Explain with
examples. Differentiate between prosperity and wealth with examples.

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 has lot of money, but does
not want to share even a bit of it. The person ‘has wealth’ but feels ‘deprived’. If one felt prosperous he/she would
have shared what one has, since there is lot more than enough wealth anyway.

Q 20. What is your present vision of a happy and prosperous life?

Ans. 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.
Some of the consequences of such trend are summarized below:
¢ At the level of individual - rising problems of depression, psychological disorders, suicides, stress,
insecurity, etc.
¢ At the level of family - breaking of joint families, mistrust, and conflict between older and younger
generations, insecurity in relationships, divorce, dowry tortures, etc.

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¢ At the level of society - growing incidence of terrorism and naxalism, rising communalism, spreading
casteism, racial and ethnic struggle, wars between nations, etc.
¢ At the level of nature - global warming, water, air, soil, noise etc. pollution, resource depletion of minerals
and mineral oils, 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 21. What do the abbreviations given as SVDD, SSDD and SSS 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 1.e.
3. Having physical facilities and feeling happy and prosperous 1.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 22. ''Physical facilities are necessary and complete for animals, while they are necessary but not
complete for humans.'' Comment.
OR

Explain how physical facilities are necessary but not complete for humans while they are complete
for animals.

OR

Physical facilities are necessary but not complete for human being. Do you agree with this statement?
Support your answer with reasons and examples.

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,

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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 friendsUJ.. 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 23. What are the requirements to fulfill basic human aspirations? What is the program to fulfill the
basic human aspirations?

OR

Explain the basic requirements to fulfil human aspirations. Give the correct priority among them.

OR

“ 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.

OR

“ Right understanding has first priority to fulfill basic aspiration ”. How can you explain it?

Ans. Our basic aspirations are happiness (mutual fulfillment) 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.

1. Right Understanding

2. Relationship 3. Physical Facilities

Happiness - with human beings Mutual Prosperity - with rest of the

nature
In order to resolve the issues in human relationships, we need to understand them first, and this would

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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 24. What do you mean by animal and human consciousness? Explain with the help of a diagram.
OR

Distinguish between ‘human consciousness’ and ‘animal consciousness’.

OR

How "'shiksha and sanskar" are helpful in raising man to ‘human consciousness"' level.

OR

What is the difference between animal consciousness and human consciousness?

OR

How does the transformation takes place in a human being?

Ans. Giving all priorities to physical facilities only, or to live solely on the basis of physical facilities, maybe
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 25. ''To be in a state of harmony is happiness". Explain this statement and illustrate with two
examples from your day to day life.
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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 1s 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 1s 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.

Q 26. There are many problems manifest today at the level of individual, family, society and the
nature. Identify some of these problems humans suffer from.

Ans. 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. These problems are:

* 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 etc.
All the problems are a direct outcome of an incorrect understanding, our wrong notion about happiness
and prosperity and their continuity.

Q 27. Critically examine the prevailing notions of happiness in the society and their consequences.
OR

What is happiness and prosperity? Are they related to each other? Can happiness be obtained
without prosperity? Explain.

OR

What is prosperity? Is it different from happiness? What are the basic human aspirations? Explain.

OR

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What is the outcome when we try to identify relationship based on the exchange of physical
facilities?

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 28. "Right understanding + Relationship = Mutual fulfilment; Right understanding + Physical

facilities = Mutual prosperity." Illustrate the above with two examples for each.
OR

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
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 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; 1.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 1s 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.

1. Right Understanding

2. Relationship 3.Physical Facilities

Happiness - with human beings Mutual Prosperity - with rest of the nature

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 fulfillment.

Right understanding + Physical facilities = Mutual prosperity.

UNIT2

Q 1. What do you mean by Sukh and Suvidha? Distinguish between Sukh and Suvidha in detail taking
needs of yourself as an example.

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
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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 2. The needs of the self are qualitative. Illustrate.

Ans. Human beings are a complex combination of the sentiment T' 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

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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 3. The needs of the body are quantitative. Illustrate.

OR

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.

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!

Q 4. Distinguish between the needs of the Self and the needs of the Body. What
are the needs of the 'self' and
the 'body'?
OR

"The need for physical facilities is temporary’ - explain the meaning of this statement with any two
examples.

OR

Differentiate between the needs of self and the needs of body.

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:

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In time needs arel! LU. I Body
Trust, RespectU. Food, Clothing
Happiness (sukh) Physical Facilities (suvidha)
Continuous Temporary

Needs In quantity, Qualitative Quantitative (limited in

needs are... quantity)

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 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 (T') are not physical in nature - like trust, respect,
happiness etc.

2. In time, needs arel)_The needs of T 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 notcontinuous.
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 (‘T), for happiness (sukh) is ensured by night
understanding and right feelings, while the need of the body, for physical facilities (suvidha), is ensured
by appropriate physico-chemical things.

Q 5. Do you think that human beings are sum-total of sentiments and physical aspects the ‘self' and the
‘body’? Explain your answer using examples.
OR

'I' is a conscious unit while the body is a material unit. Examine this statement.

OR

"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 'T’ (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.

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 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 'T' 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 'T' are activities like, desire, thinking, selection, while the activities of body are
activities like_eating, breathing etc.
The mode of interaction of 'T' 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 other.

Q 6. 'Human being is co-existence of the Self and the Body' - elaborate on this statement.
OR

‘Human being is the co-existence of the Self and the Body' - Explain this statement taking
yourself as an example.

Ans. The human being is the co-existence of ‘I’ and the body, and there is exchange of information between
the two, 1.e. 'T' and body exist together and are related. There is a flow of information from 'T' to the body and
from body to the 'l’. 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.

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 The activities of 'T' 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:
Co-existence
Human Being = Self (T) Body
information
The conscious entity The material entity that has
that desires, thinks, physic-chemical activities
imagines like heart-beats, digesting etc.

Knowing, assuming, Recognizing and fulfilling

Recognizing and fulfilling
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 7. 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.
OR

Explain the activities of knowing, assuming, recognizing and fulfillment with one examples.

OR

Differentiate between the activities of the self and the body on any two grounds.

OR

What is the qualitative difference between the activities of the Self and those of the Body? Illustrate
with one example.

OR

How recognizing and fulfilling in the self do depends upon knowing or assuming?

OR

Can the activities of the self be distinctly understood from the activites of the body? Name any three
activities and elaborate.

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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 theself
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.
l. 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 'T'), 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 'l'). This activity 1s 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 these keep changing. When we list these down;
Knowing
Desiring,
thinking etc.
Breathing, heart-
beat, etc.
Activities are :
Knowing, assuming,
Recognizing, fulfilling
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 Q 8. 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.
¢ 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 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 9. Define sensations?

Ans. 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.

Q 10. 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 1magination in 'T' 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.

Q 11. What is pre-conditioning? What is their source?

OR

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 What is the meaning of desire? How do we verify whether our desries are comming from sensations or
preconditioning or natural acceptance?

OR

How human mind gets influenced or conditioned? 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 12. 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 13. "The problem today is that the desires, thoughts and expectations are largely set by
preconditioning or sensations" - examine this statement.
OR

What are the problems that we are facing today because of operating on the basis of pre- conditioned
desires and sensation?

OR

How do we go into conflicts when our activities are not guided by our natural acceptance? Explain how
pre conditioning can lead to unhappiness.

OR

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 Discuss the problems that are created by having desire, thoughts and expectation on the basis of pre -
conditioning.

OR

How do sensations and pre-conditionings influence our imagination? Give two examples of each.

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 aboutit.
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
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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 'T' is temporary. And at last the taste of the sensation
from the body in T' 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 14. "I am the seer, doer and enjoyer. The body is my instrument" - Explain. 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 T' 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 15. Explain the activities of imaging, analyzing and selecting/ tasting with a diagram. With the help
of an example, show how are they related.
OR

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
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T_ 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 (1'). 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 16. "The pleasures that we derive from sensations are short lived and the efforts to extend them lead
to misery" - examine this statement.
OR

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 'T' is temporary. And at last the taste of the sensation from the body
in 'T' is also temporary.
The need of the 'T' 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
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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 17. Explian the activities of realizaiton and understanding. How do they lead to harmony in the
activities of 'I'? Illustrate with an example.
OR

How does realization and understanding lead to definiteness of human conduct?

OR

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 | 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!

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 Q 18. Explain with examples the various activities in the self ‘I’.
OR

Briefly explain the activities of Desire, Thought and Expectation in the self with an example.

ANS. The self is conscious in nature while the body is physico-chemical in nature. The interaction between
the T' 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 1s 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.

Q 19. Explain how activities in self (1) are inter related.

ANS. The self is conscious in nature while the body is physico-chemical in nature. The interaction between
the 'T’ 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 (T'). 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:

Body: Sensations
The flow today is from outside to inside, i.e. based on sensation, thoughts are set, and based on these thoughts,
for these sensations, the desires are set. This means we are enslaved by the thoughts and sensation.

From outside (the body) to inside (in 'T')

1. Self receives sensations from body tasted in 'T' e.g. our self see a car through the information via ‘eyes’.
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 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 goo d life by having a car becomes a
desire.Selection thoughts and desires

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. Leads to desires thoughts and selection

Together we call these selected activities as imagination. Activities in self are continuous
leads toaSelection thoughts to desires ------- thought selection

Q 20. 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 (‘T') and the body.
2. Becoming aware that the body is only an instrument of 'T’. T' 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 T' in continuity.

Q 21. 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 22. Define Will Power and Self Discipline as the aspects of Sanyam.

Ans. Sanyama means _the feeling of responsibility in the self (1D) 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.
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 Will power is an_individuals' activity to harness his or her energy. Energy may be:-
= Physical = Emotional
=> Mental = Spiritual energy
Self discipline refers to_the ability to train our body, mind, emotions and spirit to perform as per a
schedule or a routine. Self discipline makes a person strong enough to reject immediate gratification towards a
higher goal but it does require efforts and time to become self disciplined.
If a person has will power and 1s disciplined, he/she gains control over his/her actions. Thus he/she can
choose his/her behaviour and reactions, instead of being ruled by them.

Q 23. What are the programs for ensuring the health of the body? Explain.
OR

What are the programs to take care of the body? Explain.

OR

Suggest programms to ensure proper functioning of your body. Can we sustain them without right
understanding?

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 fewthings
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 thebody:

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 rightquantity.

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.

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 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 24. How are sanyama and svasthya related?

OR

Define sanyama and svasthya. How are the two related?

OR

Write a short note on developing 'self control’ and ensuring a healthy life.

OR

What is sanyam? How is it necessary in ensuring svasthya?

OR

What is swasthya?

OR

How does 'I' affect the body in performing its functions?

OR

Define Sanyam and Swasthya. How are they helpful in keeping harmony between self and body.

ANS. Sanyama means the feeling of responsibility in the self (1) 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 'l’. These are called psychosomatic disease, such as asthma, allergies, migraine, diabetes,

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hypertension etc. so we can say that sanyam has a strong effect on swasthya.

Q 25. What is the responsibility of the self towards the body? How is it fulfilled?
OR

How does the feeling of sanyama facilitate the correct ppraisal of our physical needs?

OR

Suggest any two programs that you can undertake to improve the health of your body.

OR

How can we ensure the health of the body? Explain.

OR

In what way does self control help us?

OR

How does the feeling of sanyam ensure health of the body? List two programs of sanyam.

OR

Explain the relation between the self and the body.

OR

What is the responsibility of the self towards the body?

OR

What do you mean by Sanyam? How does it ensure harmony with the body? Explain.

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,
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we need to take care of the following- 1) Ahar-Vihar, 11) 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
2.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.
3._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.
4. 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.
5._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.
6._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 26. What is our present attitude towards the body? What are its consequences?
OR

"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.

OR

In what way are we irresponsible towards our body? What are its consequences?
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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 aboutit.
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 27. 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 'T' (self or jivana) so that T' and the body may work in synergy as a human
being. The silent aspects of this harmony b/w 'T' and the body are:-
1. The body acts according to the needs ofI.
2. There is harmony among the parts of the body.
3. Our body follows only the ‘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. [have the feeling of sanyama for the body and the body has swasthya. Sanyama is basic to swasthya.
UNIT'S

Q 1. Define trust. Or How is 'trust' the foundation value of elationships?

OR

What do you understand by 'trust'? What is its importance in human relationship?

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

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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 2. Explain the feeling of 'respect'

Ans. Respect means individuality. The sense of individuality is prime object. This is the first basic step towards
respect (Ssammana). 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.

Q 3. 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 4. Explain the feeling of 'care'

Ans. 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. 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 'T'. Based on this understanding, we take the responsibility of nurturing and
protecting the body of ourrelatives.

Q 5. Explain the feeling of 'guidance'

Ans. 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,

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 thoughts and expectation.

Q 6. Explain the feeling of 'reverence'

Ans. 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
hin/her. This feeling of accepting the excellence in the other is called reverence.

Q 7. Explain the feeling of 'glory'

Ans. 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.

Q 8. Explain the feeling of ‘gratitude’

Ans. 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.

Q 9. 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 /ove 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 10. What is meaning of justice in human relationships? How does it follow from family to world
family?
OR

What is ‘justice’? What are its four elements? Is it a continuous or a temporary need?

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 OR

Explain justice with the help of the diagram.

OR

What is justice? How does it lead to mutual happiness?

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 1s 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 11. What do you mean by differentiation in relationship?

OR

What are the issues on which differentiation in relationship in prevalent in the society?

OR

How do we differentiate in relationships on the basis of body, physical facilities, or beliefs? What
problems do we face because of such differentiation?

OR

What is respect? When do we feel we have been disrespected?

OR

How have we differentiated people on the basis of body and beliefs?

OR

What is the meaning of respect? How do we disrespect others due to lack of right understanding of this
feeling?
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 OR

How do we come to differentiate between human beings on the basis of body? Explain. What are its
consequences? [ to answer this questions you have to mention only the points of body and there outcomes
mentioned in next question]

Ans. Respect means_accepting individuality and doing right evaluation (to be evaluated as Iam). 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 'l’. 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 thebody
* 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 T.
* 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 1f 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
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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 'l'. 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 12. 'Discrimination leads to acrimony in relationships’. Explain.

OR

What problems are created when we discriminate?

OR

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 13. Difference between respect and differentiation.

OR

What is the difference between respect and disrespect? Which of the two is maturally acceptable to you?
Ans. Difference between respect and differentiation

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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:
0 evaluation and understanding which leads to Gender bias
fulfillment in relationships.
o Generation gap
= Caste struggle
= Power play and domination
= Communal violence
* Clash of race, religion
Class struggle etc.
This leads to the escalation in the problems of society which further lowers the respect shown to others in society.
This further creates a sense of respect among people.

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Q 14. What do you understand by trust?
OR

Differentiate between intention and competence with examples.

OR

How do you differentiate between intention and competence, when you have to judge the other? Why
is it important?

OR

What is intension and competence? How do they affect human relationship?

OR

How do you differentiate between intention and competence when you have to judge the other? Why is
it important?

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 15. Enumerate some of the important values which lie at the base of good relationships.
OR

List down the values in human relationship. What values are necessary in human relationship? Explain
each briefly.

OR
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What are the different values necessary in human to human relationship? How do they lay the
foundation for an undivided human race?

OR

What are the foundational values of relationships? How can they be used to ensure strong and
mutually relationships?

OR

Name the values which are called as "foundation value" and ‘complete value’. Define both these values.

OR

List down the foundation value and the complete value in human relationship. Explain each with one
example.

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 anyrelationship 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 Iam.
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 iscalled 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
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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 16. 'The family is the basic unit of human interaction. Do you agree with the statement?’ Explain
our answer using examples.

OR

"Family is a natural laboratory to understand human relationships" - elaborate.

Ans. The family is the basic unit of human interactionL 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 17. "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. Ina 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.

Q 18. "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.
OR

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.
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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 19. 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 'l', 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 ('T') are continuous, we can check this for our desires, thoughts and expectations. It
is the same for the other 'T' 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 T’.
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.
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 Q 20 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.

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 1s 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 moreeffective

Q 21. 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 usUit 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 (‘T)
2. The self (‘I’) has FEELINGS ina relationship. These feelings are between 'T' and T’.
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, 1.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? 'T' or body?
Answer ; =
Question : With whom does 'T' have these feelings? With the order 'l' or the other body?
Answer : With the other T’.
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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 T' or Body?
Answer : From the other T’.
This is something we can easily verify ourself, that it is 'l' 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
T’, 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 T' and T.
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
haverecognized 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 T' and 'l'. Mutual fulfilment is the natural outcome of a relation correctly recognized and lived.

Q 22. 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 23. 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.
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 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 fulfill 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 24. Write the program to attain comprehensive human goal. Give examples also.
OR

What are the five dimensions of human endeavour in society conducive to 'manaviya vyavastha'?

OR

What are the five dimensions of Human Endeavour? How are they helpful in achieving the
comprehensive human goal?

OR

What are the programs needed to achieve the comprehensive human goal? List and define each briefly.

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 rigt
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
utilizin the body. When the body is fit to act according to the needs of the self (‘I'), and, there is harmony
among the arts 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 fulfilmentin relationship on the basis of values like Trust,
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 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 25. Explain the comprehensive human goal.

OR

How does fearlessness follow from right understanding and prosperity?

OR

What do you mean by comprehensive human goal? Explain. How is it related to your goal in life?
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 26. 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
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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 27. How can the comprehensive human goals of Right understanding, prosperity, fearlessness and
existence create harmony in society?
OR

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

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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 28. Describe the concept of an undivided society and the universal order and explain how both these
can help to create a world family.
OR

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 29. “ Right understanding in the individuals is the basis for harmony in the family, which is the

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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 30. Explain how production activities can be enriching to all the orders of nature. Give any two
examples.
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.

UNIT 4

Q 1. 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
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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 2. 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 inmutual 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 3. Define the terms Gathansheel, Gathanpurna, Kriyapurnata and Acharanpurnata.

OR

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).

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 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 'T’ with the animal body becomes the animal order, and the co-existence of 'T' 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 4. 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 'T’. the desires, thoughts and selections we
have in 'T' 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

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Q 5. What exactly is implied by the term- ‘nature’? Explain.
OR

Ans. All the physical objects that are 1n 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 * Animal order ¢ Pranic order ¢ Human order

Q 6. ''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 7. What do you mean by ‘innateness'?

OR

What is the innateness in the four orders?

OR

What do you understand by the term 'innateness' (dhaarna) in nature?

OR

Explain the innatenss of material and animal order in nature.

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 itfrom growing

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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 'T’. 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 order Soil, water, metals, etc. Exisetence
Pranic order Animal order

Human order
Plants and trees
Animals and birds
Human beings
Exisetence + growth
(Exisetence + growth) in body + will to live in T
(Exisetence + growth) in body + will to live with
happiness 1n 'T'

Q 8. What is the svabhava (natural characteristic) of a unit?

OR

Elaborate on the svabhava of a human order.

OR

How does the natural characteristics (svabhava) of material order helped man to lead a betterlife?

OR

Explain the svabhav of human order and how it helps in living with harmony.

OR

Explain the natural characteristics of the material and pranic orders. Give examples.

OR

What is the natural characteristics (swabhava) of human order? Explain.

ANS. When we look at the different orders in nature, we find that each order has a certain value. In a
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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 T'’. The svabhav of human order is Composition / decomposition, nurture / worsen in body and perseverance,
bravery, generosity in T’.
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 J 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 / 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 order Soil, water, metals, etc. Composition / decomposition
Pranic order

Animal order

Human order
Plants and trees
Animals and birds

Human beings
Composition / decomposition + nurture / worsen
(Composition / decomposition, nurture / worsen) in body

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+ (non cruelty, cruelty) in T’
(Composition / decomposition, nurture / worsen) in body
+ (perceverance, bravery, generosity) in T'

Q 9. 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 buildingheat.
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 10. 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. Itis 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 11. What are the four orders of nature? Briefly explain them.

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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 __ theentire
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 12. Explain the differences and similarities between animal order and human order. What is the
relation between the two orders?
OR

Present the difference and similarity between a human being and an animal. Give examples to support
your answer.

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:

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Order Things Activity Innate-nessNatural Basic ActivityConformance
Characteristic (Recognising,
(Composition / (Exisetence (Coompoistiitoon, / fulfillment) in
mpos n

Animal decomposition, dec 1 n)_ body + Breed

Anndimals a respiration) (assuming,

order in +ogryowth) inl nnurtbuorey/

wor(sneon
bd+ wili d+ conformance
birds body + selection to live in 'IT’ cruelty, cruelty) recognising,
in T in T fulfillment) in
T
n
(Composition/ (Exisetence | (Composition / Relciogmiesning, in
fu fll t
decomposition, + growth) in decomposition, body +
respiration) in nurture / worsen) (knowing, Right values /
Human Human body + body+will im body sanskara
order beings (selection, to live with (perceverance, + assuming, conformance
thought, desire) happiness in _ bravery, recognising,
T

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 in T generosity) in 'T' fu'lfillment) in T

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 1s composition/ decomposition in the body.
'l' In Animals - Conscious Activities: The activities in 'I' are fundamentally different from those in the body.
'T' is a unit that has the ability or capacity of assuming. Animals make assumptions. If we havea 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 'l’, however, the human displays more
than just an ability to 'select' or make choices as animals do. In human beings, 'l' 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
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 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 1.e. Recognising, fulfilment,
but in self (I) human have one more activity 1.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 'l’. 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’.

Q13. Explain the difference and similarities between pranic order and animal order. What is the
relation between the two orders? ANS.
Order Things Activity Basic Activity Conformance
Composition / Innate-ness
Plants
Pranic Nataurralteristic Ch ac
Composition/

order decomposition + decomposition+ Recognising, Seed

Exgisotenhce e

and trees respiration +rwt nurture / worsen _ fulfillment conformance

(Composition / (Recognising,
decomposition, fulfillment) in

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 (Composition /
(Exisetence
Animal Animals decomposition, + growth) in nurture/ body + Breed
order and respiration) in body + will worsen) in body (assuming, conformance
birds body + selection toliveinT’ + (noncruelty, recognising,
in 'T' cruelty) in 'T’ fulfillment) in
Ty

Q 14. What are the four orders in nature? Describe their activities and natural characteristics?
OR

What do you understand by ‘activity’? Write down the activity of the four orders in nature.

OR

Distinguish between the activities of different orders of nature giving an example of each.

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 ¢ Animal order
Pranic order ¢ Human order
The four orders can be distinctly recognised in terms of their natural characteristics and activities.

Order .
Material on be Activity Natural Characteristic
order en Composition / decomposition Composition/ decomposition
Pranic Plintcand Composition / decomposition + Composition / decomposition + nurture /
order — respiration worsen
(Composition / decomposition, nurture /
Animal Animals and (Composition / decomposition, worsen) in body + (non cruelty, cruelty)
order birds respiration) in body + selectioninT) = in T’
(Composition / decomposition, (Composition / decomposition, nurture /
aun Human respiration) in body + (selection, worsen) in body + (perceverance,
ate beings thought, desire) in 'T’ bravery, generosity) in T’

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Q 15. How will you show interconnectedness and mutual fulfilment in four order of nature with
examples.
OR

"Other than human order, the three orders are mutually fulfilling to each other". Explain
with examples.

OR

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?

OR

Discuss the human interrelationship with nature.

OR

What are the orders of nature? How are all four orders interconnected?

OR

How are we disturbing the balance in nature?

OR

There are four orders in nature. How does each order participate in the harmony in the
nature? Give few examples.

OR

What are the four orders in nature? How can the human order be responsible to the other
three orders?

OR

Critically examine the attitude of humans today towards the other three orders of nature. Try
to make a proper evaluation of human efforts.

OR

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?

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 {glowing diagram:

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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 16. Explain how there is recyclability and self regulation in nature.

OR

Write a short note on the recyclability and self-regulation in nature.

OR

Explain the recyclability in nature with any two examples.

OR

There is recyclability in nature. Explain this statement with any two examples. How does it help in
production activity?

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 OR

Explain the recyclability of any two units in nature with examples. How is it useful for sustainable
production activities?

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 17. 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, etc. Plants and trees Animals and birds Human beings
Conformance Seed Breed Right values /sanskara

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 Tron’. 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, aluminiumL) 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.
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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 'l' 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 18. 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
Material
order
Pranic
order
Animal
order

Human order
Things
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Soil, water, metals,
etc. Plants and trees
Animals and birds

Human beings
Activity
Composition / decomposition
Composition / decomposition +
respiration
(Composition / decomposition,
respiration) in body + selection in 'T’
(Composition / decomposition,
respiration) in body + (selection,
thought, desire) in 'T’

Material order All material things (1.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 'l' are fundamentally different from those
in the body. 'T' 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.

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 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 1n 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, 'l' 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.

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 20. 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 1n size 1.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.

Q 21. 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
rangesfrom 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
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the book

and the earth, in the book, in every page of it, inside the page, and beyond the earthU. 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 22. 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 'T', 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 23. Define existence? Show that existence is in a form of co-existence.

OR

“ Existence is co-existence of mutually interacting units in all-pervasive space ”. Explain.

OR

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?

OR

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.

OR

Write a short note on ‘nature (units) submerged in space’. Explain the meaning of submerged
here.'Existence is co-existence’. Give your opinion.

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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.

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.

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
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(Collection of units) (Empty) Unlimited
Limited No activity
Active Equilibrium energy
Energized

Recognizes and fulfils the relation

Self organized
Unit
Abundance with diversity
Consciousness (I) - Nirantar
Material- Anitya

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 All reflecting, transparent Self organized is available
All pervasive
All pervasive
Nitya
(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
cansay,
"Existence = Nature submerged in space".
Nature = Four orders (Material, Plant/Bio or Pranic, Animal and Human
Order)

Q 24. 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 'l'). 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 'T'
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).
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 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
(T') 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 25. 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 inspace

UNITS

Q 1. 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.

Q 2. 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

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 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) 113
3. Sneha (Affection) Nistha (Commitment) 124
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) Ly
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) 1. 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.
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 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 conjugalrelationship
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 3. What are the values in interaction of human beings with the material things? Give one
example of each.
OR

What is utility value and artistic value? How are both important in human life? Explain with
example.

OR

"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 1s 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
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protects the body. This is its utility value. Designing the shirt so that it can be easily put on is the artistic
value.

Q 4. What do you understand by definitiveness of ethical human conduct? Why is this

definitiveness desirable?

OR

What do you mean by definitiveness of ethical human conduct? How can it be ensured?

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 thesame 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 5. 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
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other human beings and with rest of nature in a mutually fulfilling manner. Thus, profession is a ‘service’.

Q 6. Define ethics. Or what do you mean by ethics?

Ans. This 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. In other words ethics (also known as moral philosophy) is a branch of philosophy that
addresses questions about morality - that is, concepts such as good vs. bad, noble vs. ignoble, right vs.
wrong, and matters of justice, love, peace and virtue

Q 7. 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 fulfillment 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 8. What do you mean by competence in professional ethics? Elaborate with examples.

OR

What do you understand by competence in professional ethics? Give two examples of its
implications in industry.

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.

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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 9. What do you mean by ‘universal human order'? What is your vision of a universal human
order? Write in your own words.
OR

What do you mean by universal human order? What are its implications?

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 10. What are the implications of value based living at all four levels of living? Explain.

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.
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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 afamily.
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 11. 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 12. 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
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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 13. What do you understand by holistic technology? Briefly explain.

OR

What is a holistic technology? Take any two such examples from the Indian tradition and elaborate
on them.

OR

Descrive briefly the criteria for evaluation of holistic technology. Support your answer with an
example.

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
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 7.Low cost and energy efficient
8.Enhancing human interaction and cooperation
Q 14. 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 exploited 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 1s
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 15. Critically examine the issues in professional ethics in the current scenario.
OR

List any five unethical practices in profession today and the methods being tried to curb them.

OR
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What are the reasons of unethical practices in profession today? What is the real solution to the
above problems? Give your opinion.

OR

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.

OR

Mention some of the unethical practices in society today. How do the prevailing world views lead
to such unethical practices?

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.
[JLIUU the list could be much longer.

Q 16. Explain how Identification of svatva leads to svatantrata and svarajya.

OR

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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?

OR

How does exploring our svatva leads to svatantrata and svarajya.

OR

Elaborate on the meaning of swatwa (innateness), swatantrata (self organization) and swarajya

(self expression). How are they related?

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.

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 QUESTION BANK

Descriptive

Unit -1

a. What is the need for Value Education in technical and other professional institutions?

b. What is the difference between belief and understanding?

c. Justify the role of self exploration as in the process of Value Education?

d. What is Self Exploration? What is its purpose?

e. Self exploration is a process of dialogue between ‘what you are’ and ‘what you really want to
be’
f. Explain and illustrate.
g. What are pre conditions? What is their source?
h. Do you feel that you have some pre-conditions? How do you evaluate them?
i. Critically examine the prevailing notion of happiness and prosperity and their
consequences?
j. What is the true essence of happiness and prosperity?
k. Does having physical facilities ensure relationship and right understanding? Justify your
answer.
1. Write a note on Human and Animal consciousness’?
m. Illustrate Human and Animal Consciousness with a diagram?
UNIT-IL.

a. Elucidate the self (1) as the conscious entity, the body as the material entity?

b. What are the consequences of confusion between Sukh and Suvidha?

c. “Human being is more than just the Body”- explain?

d. Why are the Physical facilities required? What do you mean by right utilization of Body?

e. Are the activities in ‘I’ continuous or temporary? Justify your answer.

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 f. How does realization and understanding lead to definiteness of human conduct?

g. In what way can we say that the human body is a self organized unit?

h. How is the correct appraisal of our physical needs done?

i. Suggest any two programs that you can undertake to improve the health of your body?

j. How do we go into conflicts when our activities are not guided by one natural acceptance?
UNIT-III

a. The major crisis in today’s society is that of Trust and Respect. Elucidate?

b. What is ‘Justice’ what are its four elements? Is it a continuous or a temporary need?

c. How is ‘Trust’ the foundation values of relationship?

d. What can be the basis of an undivided society- the “World family’?

e. Explain the dimensions of human Endeavour in society conducive to manaviya

Vyavastha?

f. Indicate a few feasible steps to promote harmony in the society and co-existence with nature.

g. What is the Svabhava (Natural Characterstic) of animal order?

h. What is the meaning of Education and Sanskara? How does Sanskara follow education?

i. Write a note on “Recyclability and Self — regulation in nature.

j. Explain the term “Anu —

Sangita’.

UNIT-IV& V

a. Differentiate between units and space. How are units self — organized in space?

b. Draw a chart showing in detail, the different categories of units of nature in co-existence in
space.

c. ‘Nature submerged in space’ — explain the term with reference to existence.

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 d. What do you mean by holistic alternatives? What 1s the vision for the holistic alternative?

e. Explain the term ‘Competence’ in professional ethics.

f. Mention a few steps you may take to promote ethics among your colleagues among whom
unethical practices prevail?
UNIT WISE QUIZ QUESTIONS

FILL IN THE BLANKS

(Text in bracket is the answer of the blank)

e (Value) is Our participation at different levels in the larger order.

e When we participate in the larger order, this participation at different levels is our
(Value)
e The participation of the human being is seen in two
forms: (Behaviour) and (work)
e (Values) are the outcome of (Realization) and (understanding) , which
are always definite.
e By exploring our svatva and living accordingly, we become Svatantra)
e Giving weight age to physical facilities, to the maximization of sensory pleasures, to
accumulation of wealth is called (Animal consciousness)
e (Right understanding) helps the human being to transform from (Animal

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consciousness) to (human consciousness)
There can only be a (Qualitative) change in conscious units.
(Society) is the third level of living
(Individual) is the first level of living.
(Family) is the second level of living.
(Nature) is the fourth level of living.
Self exploration uses two mechanisms— (natural acceptance) and (experiential
validation) —
Mechanisms of self exploration are (natural acceptance) and (experiential validation)

Samridhi means (prosperity)

Process of value education has to be that of (self investigation) and (self exploration)

Prosperity means (health) , (wealth) and (wisdom)

Developed nations are the live example of (prosperity)
Happiness, pleasure or joy is the (emotional) state of being happy.
Without truth, caring, concern or love and justice,(conflicts) arise and peace is
endangered.
Self introspection plays important role to create (harmony) within oneself
Self study helps us to know our (weaknesses)
(Prosperity) is the state to flourishing, thriving, success or good fortune.
(Natural acceptance) of (values) will develop (self respect)
Universal, rational and verifiable are (guidelines) of (value education)
The four levels of human living are (self) , (family) , (society) and
(nature)
To be in a state of (liking) is (happiness)
To be in a state of (disliking) is (unhappiness)
The (value) of entity is its participation in larger order.
(Self exploration) is a process of (self evolution) through (self
investigation)

(Program) and (desire) are the content of (self exploration).

(Value education) helps us to correctly identify our (aspirations)
(Technology) is only a means to achieve what is considered valuable for a human
being in an effective and efficient manner.
Value education leads a human being to (harmony)
The content of Value education is expected to include all (dimensions) and
(levels) of a human being.
The process to understand human (value) is self exploration.
Prosperity means (health) , (wealth) and (wisdom)
Developed nations are the live example of (prosperity)
Happiness, pleasure or joy is the (emotional) state of being happy.
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20.Without truth, caring, concern or love and justice,(conflicts) arise and peace is
endangered
Self introspection plays important role to create (harmony) within oneself
Self study helps us to know our (weaknesses) and how to remove
(Prosperity) is the state to flourishing, thriving, success or good fortune.
(Natural acceptance) of (values) will develop (self respect) ,
Universal, rational and verifiable are (guidelines) of (value education)
The four levels of human living are (self)
(family) , (society) and (nature)
To be in a state of (liking) is (happiness)
To be in a state of (disliking) is (unhappiness)
The (value) of entity is its participation in larger order.
(Self exploration) is a process of (self evolution) through (self
investigation)

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 e (Program) and (desire) are the content of (self exploration).
e (Value education) helps us to correctly indentify our (aspirations)
e (Technology) is only a means to achieve what is considered valuable for a human
being in an effective and efficient manner.
e Value education leads a human being to (harmony)
e The content of Value education is expected to include all (dimensions) and
(levels) of a human being.

Unit 2: Harmony in Self

e ‘Knowing’ means having the (Right understanding) j
e Each human being is co-existence of the (Self (1)) and the body)
e The (body) does not ‘assume’ things.
e (Sanyam) is the feeling of responsibility for nurturing, protecting and right utilizing the
body.
e Where there is harmony among the parts of the body,it is known as (Swasthya)
e (Sanyama) is the basis of (Swasthya)
e (Sanyam) is vital for the (Swathya)
e With the help of the (Body) , self explores and interact with rest of the nature.
e The system of the body works in a (Self organized) way.
e Human body is an instrument to facilitate (Right understanding)

iis

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The self is (Conscious) in nature while body is (Physico-chemical) in nature.
The basic capacity of self is known as (Power)
The power/capacity for selecting/tasting is (Expectation)
(Expectation) is the capacity of (Selecting/tasting)
The self and body interacts with each other via the activity of (Selecting/tasting)
The flow of activity of (Selecting/tasting) can leads to (thoughts)
The capacity of (thoughts) could lead to (desires)
The activity of desires, thoughts and expecting, together is called as (imagination)
We make choices with external world, based on our (imagination) today.
Imaging is (continuous) with time.
The activity of Selecting/tasting is (continuous)
What we analyze may keep changing, the activity of analyzing is (continuous)
When we assume something about on the _ prevailing notion it is_ called
(preconditioning)
(realization) means to be able to see the reality as it is.
What we really want to be is our (natural acceptance)
We can have (right understanding) through the process of (realization)
Behaviour on the basis of (realization and understanding) is called (self organized
behaviour)
Human being 1s co-existence of (self and body)
The self or I is also called (consciousness)
Clothing, nourishment etc are the needs of (body)
Trust, respect, happiness etc are the needs of (self)
The needs of the self are (continuous) in time and needs of body are (temporary)

Needs of the body are temporary while the needs of the self are
Physical facilities are required in (limited) quantity.
If the needs are naturally acceptable I want them (continuously)
The needs of (self) are (qualitative) in nature and we want them continuously
The needs of the body are ensured by (physico-chemical) things.
The needs of the self are ensured by (right understanding) and (right feeling)

By (right understanding) we become responsible to ourselves.

Choosing and imaging are the activities of (self)
Recognition and fulfillment between (material entities) is always (definite)
In I (self), recognizing and fulfillment depends on(assuming)
The activity of fulfillment depends on the (recognition)
Knowing means we have the (right understanding)
Any entity that has the activity of recognizing and fulfillment only can be called as (material
entity)
The feeling of prosperity is the need of (self)

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 Physical facilities are the need of the (body)
Selecting and desiring are the activities of (self)
I am the (seer) , (doer) and (enjoyer)
The (Body) is an (instrument) of (I - self)
The requirements of body are (nutrition) , (protection) and (right utilization)

(Seer) means the one that understands.

The awareness of being is in (1)
Seer is also called (drashta) or Drishta refers to (seer)
Doer is also called (karta) or Karta refers to (doer)
Enjoyer is also called (bhokta) or Bhokta refers to (enjoyer)
In relationship we want (mutual fulfillment)
From physical facilities we want (prosperity)
Swasthya leads to (sukh)
Sanyam represent (self control)
Swastya refers to (health)

Unit 3: Harmony in Family and Society

e Education- right living leads to (Right understanding)

e The process of education and right living leads to (Right ae in the
individual.
e The program for health and sanyam leads to feeling of (Prosperity) in family.
e Ensuring justice in relationship, on the basis of values leads to (Fearlessness) in
society.
e Suraksha of nature via enrichment protection and right utilization leads to (Co-
existence) in nature.
e Production and work for physical facilities leads to (Prosperity) in family and (co-
existence) with nature.
e (Trust) is the foundational value in relationship
e The foundational value in relationship is (Trust)
e The ability to fulfill the aspirations is called (Competence)
e To be assured of others at all the time is the feeling of (Trust)
e (Respect) means (Right evaluation)

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 Any belief in terms of ‘thought system’ that we have or that we have adopted 1s called
(Ism’s)
The feeling that other is related to me is called (Affection)
The feeling to nurture and protect the body of our relative is called (Care)
Ensuring right understanding and feelings in the other is called (Guidance)
Acceptance of excellence in others is called (Reverence)
(Glory) is the feeling for someone who has made efforts for excellence.
(Gratitude) is the feeling of acceptance for those who have made efforts for my
excellence.
(Love) is a complete value.
The feeling of relatedness to all human beings is called (Affection)
Society is an extension of (Family)
(Family) is the basic unit of human interaction.
We are all similar at the level of our (Intension) but differ in our (Competence)

Employing the body physically for production and maintenance of physical facilities is called
(Labour)
There is justice in relationship when there is (Mutual fulfillment)
The four gems of trust are (effective listening) , (empathy) , (justice) and
(honesty) _.
She-astitva means (co-existence)
Abhay means (fearlessness)
(Competence) is the ability to perform a specific task action or function successfully
In healthy relationship, I learn to (respect) and (trust) important people in our life
The commitment is the only aspect that actually strengthens the (relationship)
(Education) means the (vision)
The problems in our relationship with various entities are due to our (assumptions) —_—__
Comprehensive human goal is right understanding, prosperity, fearlessness and
Unit 4: Harmony in Nature and Existence

The participation of the human being in ensuring the role of physical facility in nurture,
protection and providing means for the body is called its (Utility
value)
The participation of the human being in ensuring the role of physical facility to help and
preserve its utility is called its (Artistic value)
Between every two units there is (Space) ,
When nature is submerged in space we call it (Existence)
Nature is (Limited) and while space is (unlimited) in size.
When something is active or has activity, we call it a (Unit)
Space is constant or (Equilibrium) energy.
There are two kinds of realities in existence: (Space) and (units)
Material units have the activities of (Recognizing) and (fulfilling)
Material units are (Temporary) in nature.
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 e Co-existence is when (Nature) is submerged in (space)
e The first order of nature is (Material order)
e The second order of nature is (Plant order)
e The third order of nature is (Animal order)
e The fourth order of nature is (Human order)
e Parsparta means (Interconnectedness)
e Paraspar purakta means (Mutually fulfilling)
e Human beings are dependent on the (Material order) for soil, minerals and metals.
e The natural characteristic of material order (Composition/ decomposition)
e The basic activities of plant order are (Recognizing and fulfillment)
e Conformance of material order is named as (Constitution conformance)
e Conformance of plant/ bio order is called (Seed conformance)
e Conformance of animal order is (Breed conformance)
e Conformance of human order is (Right value or sanskara conformance)
e The cell belongs to (Pranic order) order.
e In animals only the activity of (Selection/taste) is predominant.
e The activities in human body are (Composition/decomposition) and (respiration)
e (Existence) and (growth) together are the innateness of the pranic order.
e The value or participation of different orders in existence is also referred to as their (Natural
characteristics)
e The fundamental characteristic of material order is(Composition/decomposition)
e The body of animals and humans belongs to the (Pranic) order.
e The natural characteristics/svabhava of a human being are (Perseverance) :
(bravery) and (genriosity)
e The continuity of a plant species is maintained in nature by (Seed conformance)
method.
e Human being has (Sanskar) conformance.
e The systems in nature are (Cyclic) and (mutually fulfilling)
e (Nature) is equivalent to the natural world, physical world or material world.
e There is mutual among the four orders of nature.
e The four orders of nature are material order, plant order, order and human order.

Unit 5: Professional Ethics

e The definitiveness of human conduct in terms of values, policies and character is termed as
(Ethics)
e Developing ethical competence in the profession is the only effective way to ensure
(Professional ethics)
e The term ethics has been taken from the Greek word (ethos) which means character.
e (Ethics) are considered the moral standar ds by which people judge behaviour.
e (Professional ethics) is the implication of(right nderstanding) in
(profession)

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 e Comprehensive human goal consists of (samadhan) , (samridhi) , (abhay)
, and (seh-astitiva)
e Holistic production systems are eco-friendly and (people - friendly)

True or False:

1 Harmony of ‘I’ with ‘body’ is not possible as they have different needs. False
2 The body is an instrument of ‘I’. True
3 The ‘I’ is the doer, sear and enjoyer. True
4 Sanyam leads to swasthya and swasthya leads to sukh. True
5 Value education cannot be rational and has to be based on assumptions. False
6 The self is an instrument of the body. False
7 Prosperity in the family is one of the comprehensive human goals. True
8 Nature has self — regulation. True
9 Human conduct is definite. True False
11 The self is the doer, not the body. True
12 Undersatanding human relationships leads to undivided society. True
13 There is an inherent struggle and chaos in nature. False
14 Competence in professional ethics implies the ability to be fulfilling with human being as well as
rest of the nature in profession. True
15 We may differ on many things, but what we respect is free enquiry open mindness, and their pursuit
of ideas for their own sake. True
16 There is an inherent inter connectedness, self regulation and harmony at all levels of existence and
this needs to be discovered by each individual.
The whole existence is coexistence. Humans are only a constituent part. True
17 Humans are scarcely being governed by their preconditioning and sensory experiences and one is
generally very eager to relook at them. True
18 We generally evaluate ourselves on the basis of our intentions and others on the basis of their
competence. True
19 Sanyam is the lack of responsibility in ‘I’ towards the body for its nurture, protection and right
utilization. False
20 Living of human being on the basis of physical facilities is called human consciousness. False
21 To be in harmony is happiness. True
22 Under evaluation is naturally acceptable in relationship. False
23 Body is a material unit while the self is a conscious unit. True
24 Working for unlimited wealth lead to a happy life. False
25 A human being is nothing but a material body. False
26 Existence is co-existence. True
27 Existence in the family is a barrier to harmony in the society. False
28 Every human being wants to live with definite conduct. True
29 Value education can be ensured through self-exploration in the human being.
True

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30 Imagination includes Desire, Thought and Expectation. True
31 Respect is the need of the body. False
32 Fearlessness is one of the comprehensive human goals. True
33 The plant order is a co-existence of the self and body too. False
34 Corruption is an unethical practice. True
35 Prosperity and wealth are equivalent. False
36 Right understanding forms the basis of definitiveness of human conduct. True
37 The process of self evolution is self exploration. True
38 Imaging is the activity of body False
39 ‘Knowing’ in ‘Self means having the “Right understanding’ True
40 Affection is the foundational value in relationship False
41 Ensuring right understanding and feelings in the other is called Guidance. True
42 The feeling of relatedness to all human beings is called Love False
43 Where there is harmony among the parts of the body, it is known as sanyam. False
44 Activities of body are continuous False
45 Sukh is ensured by appropriate physico-chemical things False
46 The feeling of acceptance of excellence in the other is called reverence True
47 Akhand samgj is the feeling of being related to every human being. True
48 Justice in family means recognizing and working on nine values of relationship. True
49 Education — right living leads to fearlessness False
50 Society is the second level of living. False
51 Selecting and desiring are the activities of self True
52 Clothing, nourishment are the needs of body True
53 ‘Bhokta’ means ‘doer’ False
54 Conformance of plant/ bio order is called “seed conformance’ True

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Dr. Rajdeep Deb
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Short Mnswer Type Questions-

HVPE Unit:1-5

Q. What is the difference between the belief and understanding?

Ans: A key point that underpins the distinction between understanding and
belief is that; it is easy to think of instances in which one understand—or at
least partly understand—an idea while believing a completely different idea.
For example student understands the concept of solar system still believing
his/her religious doctrine. So beliefs are the ad-hoc values while correct
understanding is the universal human values.

OR

Distinction between beliefs and understanding can be underpinned by

evaluating following points:

Beliefs Understanding

Beliefs are the ad-hoc values Correct understanding is_ the

universal human values

They usually not the same _ for | They are same for everyone
everybody

Beliefs are assumed values Understanding is evaluated values

Belief usually change with time Understanding does not change

with time
For e.g. At one point of time you
might have thought getting in to a
good college is the most important
now it may change to a getting a good
job to a company or getting ajobina
good company.

Q. How do you presently decide what is valuable to you?

Ans: All of us consider something or other to be valuable. We set our goals,

our aims on this basis and then set out to work towards achieving them.
While the need for determining what is valuable to us may seem evident, but
we hardly appreciate or channelized our effort for correct identification of
them. Complete understanding of our aspirations will helps us to decide what

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is valuable to us. Basically all of us are aspiring to be happy and whatever
appears conducive to our happiness become valuable to us. Once we know
what is valuable to us, these values becomes the anchor of our actions.

Q. 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 the participation of human being at different

level in this order. 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.

Q. Illustrate the content of value education.

or

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. What is the need for value education in technical and other

professional institutions?

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

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counterproductive and serious crises at the individual, societal and
environmental level are manifesting.

Q. What is happiness?

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. 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
Experimental validation in living

Self-exploration is the process to find out what is valuable to me by

investigating within my self, what is right for me, true for me, has to be judge
within myself. Through self-exploration we get to know the value of our self.

Q. What is the need for value education in technical and professional

institute?

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 help to provide the means to achieve
what is considered valuable. It is not within the scope of the science and
technology to provide the competence of deciding what really is valuable.
Value education is crucial missing link in the present education system.
Because of this deficiency, most of our effort may provide to be
counterproductive and serious crisis at the level of individual, societal and
environmental are visible.

Q. What do you mean by a value in relationship?

Ans: The human relationship is between the self (I) and the other self (D. It is
the need of the self (I to be in relationship with other. Being in relationship,
we have the feeling for other. These feeling cannot be replaced by any
material or physical things. These feelings are definite and these feelings are
the values in a relationship. Feelings of one self (I) with the other (I) are
definite, can be identified, understood and fulfilled. If we do not understand
them, then we have problems, we feel we are never able to satisfy the other
and this leaves us with a grudge, even in our closest relationship.

Q. What is the content of self-exploration?

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Ans: Content of self-exploration can be visualized in terms of finding answer
to the following fundamental question for all human beings:
1, What are his/her basic aspirations?
2. What is the process to fulfill this basic aspiration?

This is what any human being would like to know and work towards its
actualization in life and if you have the answer for these two questions, there
is no other question that remains to be answered.

Q. Define sensations?

Ans: 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.

Q. 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 ‘TT 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.

Q. What are preconditioning?

Ans: Preconditioning means the condition developed by beliefs (manyatas).

To day we are not oriented enough to evaluate our belief and we treat them
as our personal domain. When these come in conflict, we try hard to search
out justification and make all effort to defend our own preconditioning. Since
we do not verify within ourselves, we continue to live with a set of
preconditioning which may or may not be true. We have to start verifying our
preconditioning on the basis of our natural acceptance, as living on the basis
of natural acceptance make us more authentic.

Q. List the down the values in human relationship

Ans: Relationship is between the self (I) and the other self (I). There are nine
feelings (values), or expectation of feelings (values), in relationship: of oneself
(I) for the other self (I). These feelings (values) can be recognized: they are
definite (9 Feelings), their fulfilment and evaluation leads to mutual
happiness.
* Trust lps Respect * Affection

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 »* Care ‘* Guidance * Reverence
* Glory #* Gratitude w* Love

Q. Define trust. How is ‘trust’ the foundation value of relationships?

or
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. Explain the feeling of ‘respect’

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.

Q. 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. Explain the feeling of ‘care’

Ans: 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. 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

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instrument of ‘T. Based on this understanding, we take the responsibility of
nurturing and protecting the body of our relatives.

Q. Explain the feeling of ‘guidance’

Ans: 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.

Q. Explain the feeling of ‘reverence’

Ans: 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.

Q. What do you mean by ‘glory’?

Ans: 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.

Q. Explain the feeling of ‘gratitude’

Ans: 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.

Q. How the value in relationship is fulfilled?

Ans: Justice is the recognition of values (the definite feelings) in relationship,

their fulfilment, the right evaluation of the fulfilment resulting in mutual
happiness. Once we have recognized the existence of human relationship, 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.

Thus there are four elements of ensuring values in relationship: recognition

of values, fulfilment, evaluation and mutual happiness ensured. When all the
four are ensured justice is ensured.

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Q. Suggest any two programs that you can undertake to improve the
health of your body.

Ans: To ensure the health of the body, we need to undertake the following
programs: (any two)
1. Proper upkeep of the body: When we work body gets tired. When we
take rest body becomes fit to work. So we need to ensure proper time,
posture and ways to work and to rest. These issues are included in the
upkeep of the body.
2. Physical labour and exercise: requisite amount of physical labour and
exercise are essential to keep the body healthy. Labour means employing
the body physically for production and maintenance of physical facilities.
3. Asan-Pranayam: Yogasana and Pranayama are well-designed exercise to
keep the body healthy and to ensure the synergy between self and the
body. These exercises involve specific postures and regulations of
breathing.

Q. What can be the basis of undivided society- the world family?

Ans: The feelings of being related to every human being leads to our
participation in an undivided society. By living in relationship in the family,
we get the occasion to gain the assurance that the other person is an aid to me
and not a hindrance. The family is a laboratory of sorts, in which we live our
understanding and relationship. With the understanding of values in human
relationship, we are able to recognize the connectedness with every
individual correctly and fulfil it. On getting assured, it becomes easy to see
that society is an extension of family and that it is possible to live in harmony
with every human being- thus laying the foundation for an undivided society-
from family to world family.

Q. Human being is more than Body. Justify

Ans: When we refer to someone as Human beings, we find there is a familiar

shape and structure of human body-like features. The body is wonderfully
made, like a complex, perfect machine that has increasingly complex levels of
organization progressing from cell to tissues to organs to organ systems and
finally to organism. But in addition to the body, we are also aware of the
aliveness of the person- the entities that keep the body alive and make it
Operate in various ways. We perceive this aliveness in the activity
demonstrated by the person like their seeing, talking, listening, walking,
eating, etc. On a deeper examination of the aliveness, we sense the subtler
activities of the person - the person’s feelings, thinking, believing etc. It is
impossible to imagine a human being - a person that is alive- without these
two aspects namely the body and the aliveness, called I. Thus human being is
a co-existence of Body and I.

Those who do not believe that human being is more than Body, will be
required to explain why sudden shocking news will destroy the appetite
completely also why a vivid description of the most luscious eatables will
make anybody hungry, even within an hour after a hearty meal. The other
example include, we do not say my legs started walking by themselves! We

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say, I decided to walk i.e. the decision to walk is taken by I and not the legs
which is part of the body.

Q. What are the implications of value based living at all four levels of
living? Explain.

Ans: The implication 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 instill 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 fulfillment in relationships, prosperity

in the family, s

Q. What exactly is implied by the term- ‘nature’? Explain. OR Define

nature.

Ans: All the physical objects that are in solid, liquid or gas state either living
or nonliving, 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 infinite 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

Q. "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
maintained in nature/existence.

Q. What do you understand by competence in professional ethics? Give

two examples of its implications in industry.

Ans: Competence in professional ethics is the ability to work at an occupation

in a manner as defined by professional ethical codes of conduct. This
generally involves knowing when to apply and when to forbear from
applying knowledge, based on ethical principles: what is ‘right’ and not ‘right’
taking into account client needs as well as what is morally correct and
sensitive to the situation of clients and other stakeholders.

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Developing ethical competence or the value competence of an individual is
the only effective way to ensure professional ethics. In absence of such a
competence, administering oaths and prescribing codes of conduct etc.
become mere formalities.

The salient features characterizing the competence in profession are:

® Clarity about the comprehensive human goal.

® Confidences in oneself as well as confidence in harmony.

@ Competence of mutually fulfilling behaviour.

@ Competence of mutually enriching interaction with nature.

@ Competence of actualizing one’s understanding in real life.

The issues of competence in professional ethics are becoming very complex

in current scenario particularly in Industry. The two burning example in this
regard are:

1. Weare frequently coming across serious scams, major economic offences

and kickback in large scale purchases, manifesting in the form of ‘Hawala’ or
‘Benami Transaction’. In turn leading to a parallel black market economy.

2. The other most common violation of ethical practices in finance related

profession is insider trading, stakeholder interest vs. stockholder interest.

Q. What do you understand by Holistic Technology? Briefly explain.

Ans: The modern technology and systems are all human inventions in
response to the needs visualized under the influence of prevailing worldview.
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.

v Catering to appropriate needs and lifestyles

v People friendly

v Eco-friendly

In addition, these have to promote local self-sufficiency and optimal

utilization of local resources and expertise. Development of these
technologies will provide- a model of living which is inherently conducive to
the needs of all human beings and also compatible with the nature. The
development of such system and devices requires right understanding and a
close scrutiny of the system and processes of nature, as these are basically
holistic, time tested and self regulated. Further, it will also require a careful
learning from some of the traditional practices, critically examining them so
that we are able to identify their strength and desirable features and retain

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them while evolving technologies and system for our present need. Only then
we can appropriately harness the store house of traditional wisdom along
with the present day knowledge of science and technology.

Q. What is the responsibility of the Self towards the Body? How is it

fulfilled?

Ans: The human body is a self-organized and highly sophisticated

mechanism. We observe that the body is made up of several organs and
glands and the different part of the body keep working in a close
coordination. Close observation of the body reveals that each cell is self-
organized and participating in the self-organization of the body as whole. All
this activity keeps the body fit for the use of self (I) so that self (I) and body
may work in synergy as human being. The responsibility of self (I) towards
the body is in the form of feelings of Sanyama (self-regulation) on the part of
self (I) which in turn ensures Swasthya (Health) of the body. Sanyama (self-
regulation) is the feeling of responsibility in the self (I) for nurturing,
protection and right utilization of the Body.

This is fulfilled by the realization of the fact that body is my instrument and
that the body needs to be given nutrition, protected from the environment
and utilize to work as an efficient and effective tool for the right purpose, I
become responsible to the body. This sense of responsibility flows naturally
and does not have to be imposed. Thus there is no feeling of control or
imposition, but a feeling of responsibility that is regulating the way we take
care of and use our body. When I live with sanyama (self-regulation), there is
harmony in among the different parts of the body and the body acts
according to me as a useful instruments.

Q. What are the four orders in nature? How can the human order be
responsible to the other three orders?

Ans: If you look around, everything that we see can be put into one of the
following four orders:

v Material Order - e.g. soil, water, air, etc.

v Plant/ Bio Order - e.g. grass, plants, trees, flowers, fruits, etc.

v Animal Order - e.g. animal, birds, etc.

v Human Order - Human being

Each one of us can recognize all these four orders around ourselves and see
that together these four orders comprise of all the units that we see and
understand around us

On close inspection of these orders, we can easily see that except human
order, the first three orders are interconnected. The relationship between the
first three orders is in such a way that they all fulfill each other and coexist
with each other.

On looking at the connectedness with human beings, we find that:

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v Each of these three orders is fulfilling to the human order

v Human natural acceptance to be mutually fulfilling these entities

However we are not able to ensure this mutual fulfillment. We are dependent
on the material order for soil, minerals and metals but only end up polluting
the soil and depleting the fossil fuel, metals, etc. We are dependent of animals
to carry out our production and transportation activities, but also made many
animal species extinct.

On the other hand, if we explore our natural acceptance, we find that we

want to live harmoniously with nature. This is important for our own
happiness. These relationships we need to be properly understand.

Q. 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.

Q. 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 equilibrium
energy, all units are in space; all units are energized and active being in space.

Q. 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.

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Q. Define ethics.
or

What do you mean by ethics?

Ans: This 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. In other words ethics (also known as moral philosophy) is a
branch of philosophy that addresses questions about morality - that is,
concepts such as good vs. bad, noble vs. ignoble, right vs. wrong, and matters
of justice, love, peace and virtue.

© 2017 Rajdeep Deb - All Rights Reserved Updated 12:08

hrs IST Jun 12, 2017
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