KVE 401(UNIT 2)

Do you think that human beings are a sum-total of sentiments and physical
aspects the ‘self‘ and the ‘body’? Explain your answer using examples.
Ans.
Same Question asked in Exams:
A human being is the co-existence of the self and body. Elaborate.
Explain the relation between the self and body. What is the responsibility of self towards the
body?
1. The coexistence of “I” and the body, along with the communication of information between
the two, is the human person. In other words, “I” and the body coexist and are connected.
2. Information travels in both directions, from the “I” to the body and back again. In terms of the
requirements, actions, and characteristics of these two entities, we can distinguish between the
self and the body in three different ways.
3. While the demands of the body are physical necessities (suvidha), such as food, all of the
wants of the “I,” such as respect, trust, etc., can be referred to as happiness (sukh).
4. The activities of the “I” are things like desire, thought, and choice, whereas the actions of the
body are things like eating, breathing, and so forth.
5. Knowing, assuming, recognizing, and fulfilling are all parts of the “Imanner “‘s of
engagement. Recognition depends on assumptions, and assumptions depend on knowing or not
knowing, which in turn depends on fulfillment (beliefs).
6. Body interaction just consists of recognising and satisfying.
7. The self is a conscious entity, whereas the body is a material entity with physicochemical
properties.
8. Thus, we can say:

9. To summarize, the human being can be understood as the coexistence of two completely
distinct entities, namely the sentient ‘I’ and the material body. Their needs and activities are very
different, and they must be understood as such. However, these two human components must
work in tandem.
Distinguish between the activities going on in the self, going on in the body,
and involving both the self and the body.
Ans. Understanding activities in the self and activities in the body:
1. If we look at the variety of activities that we are engaged in commonly – we see that we can
put them in three categories:
i. Activities that are going on in the self.
ii. Activities that are going on in the body.
iii. Activities involving both the self and the body.
2. Activities in the self are:
i. Analyzing
ii. Imagining
iii. Dreaming
iv. Desiring
v. Understanding
vi. Feeling
vii. Speaking
viii. Believing
ix. Thinking
3. These processes occur in us all the time, and we are usually unaware of them. We can become
aware of them if we pay attention to them. We can also see that these activities occur regardless
of the state of the body.
4.Activities involving both the self (I) and the body are:
We engage in some activities that involve both the ‘I’ and the body. Decisions and choices are
made in the letter ‘T,’ and they are carried out by the body.These activities are:
i. Listening
ii. Seeing
iii. Talking
iv. Eating
v. Walking
5. Consider the act of eating. Here, I decide which food to eat first, then decide whether to take
the food inside the body, use my hands to carry the food to the mouth, chew the food in the
mouth, and then swallow it. Thus, eating is an activity that involves both the self (‘I’), where the
decision is made, and the body, which performs the activity.
6. Activities in the body – but only with the consent of ‘I’:
The body is a collection of ‘self-organized activities’ that take place with my (I) consent but
without my (I) active participation. These are functions like:
i. Nourishment
ii. Breathing
iii. Heart beat
iv. Blood flow
v. Digesting
How do we go into conflicts when our activities are not guided by our natural
acceptance?
Ans.
1. When we are not guided by our natural acceptance, our activities are guided by
preconditioning and sensations.
2. Preconditioning means that we have assumed something about our desires based on prevailing
beliefs about them. We have not independently verified the desires..
3. A sensation is a perception that is associated with the stimulation of a sense organ or with a
specific body condition, such as a heat sensation or a visual sensation.
4. Conflicts and Contradictions in ‘I’ as a Result of Preconditioned Desire:
i. We haven’t examined our own internal wants, ideas, and aspirations in light of our own innate
acceptance. These aspirations, ideas, and decisions clash as a result. Because the desires are in
conflict, so are the thoughts they give rise to, and consequently, so are the choices made from the
thoughts.
ii. This conflict affects us in different manners:
a. Wavering aspirations: Our objectives are constantly changing, just as external inputs are
constantly changing.
b. Lack of confidence: Since our desires are shaky, we are not sure about them.
c. Unhappiness/conflicts: Our conflicting wants, ideas, and expectations become the root of our
discontent, causing stress and tension.
d. Lack of qualitative improvement in us: The requirements of the body take up a big portion of
our attention. We consequently have a sense of unfulfillment in our daily lives.
e. State of resignation: We gradually begin to lose hope because we do not adequately
understand ourselves and because we are internally contradictory.
5. Short-lived nature of pleasure from sensations :
i. The pleasure obtained from sensations is short-lived.
ii. The outside thing is transient in nature. The physical interaction between the external object
and the body is just fleeting. The bodily experience that “I” am experiencing is fleeting. Finally,
the flavor of the bodily sense in “I” is similarly fleeting. We want to be happy and want that
enjoyment to last, therefore this is a constant need for the “I.”
iii. As a result, if the source of our happiness is, by definition, transient, our need for continuous
happiness will never be met. As a result, any sensation we have from our bodies cannot be the
source of our long-term happiness.
iv. We operate primarily on the basis of our surroundings, either through sensations or through
preconditioning.

How self enjoys the activities of the body?

Ans.
The Seer:
1. The Seer is the one who understands and is also known as the ‘Drasta’.
2. One sees through the eyes, but the eyes are the Self’s instruments.
3. It is the Self that instructs the eyes to see.
4. The eyes themselves do not process or comprehend the information they see.
5. It is the Self that analyses the information and understands it.
6. So one says, I saw it’.
7. In addition to seeing outside, the Seer can see inside without using his or her eyes.
8. In other words, the Seer can tell when someone is happy or sad, angry or upset.
9. The Self ‘sees’ and ‘understands’ through the body at times and without it at others.
The Doer:
1. The Doer is the one who does and is also known as the ‘Karta’.
2. The Self is the one who commands the Body to perform various tasks.
3. The Self instructs the Body to use its various parts to accomplish various tasks.
4. For example, the Self instructs the Body to eat, and the Body then places food in the mouth,
chews it, and swallows it.
5. So one says, ‘I ate the food’.
6. The Self makes the decisions, and the Body acts in accordance with the Self’s wishes.
7. Thus, the Self is the Doer and the action is expressed through the Body.
The Enjoyer :
1. The Enjoyer is the one who enjoys and is also known as the ‘Bhokta’.
2. When an action is performed, such as eating delicious food, it is the Self who enjoys it.
3. The body has simply served as a tool for putting food into the mouth and chewing it.
4. The enjoyment is done by the Self. ‘I enjoyed the food,’ says one.
5. One can safely conclude that being the Seer, the Doer, and the Enjoyer are all interconnected.
6. All are aspects of the Self, and the Body is simply an instrument for carrying out the Self’s
desires.

How harmony in an individual is possible?

Ans. 1.
Harmony in the Self leads to harmony at all levels of being. This understanding is necessary for
each of us to live a life of fulfillment and continuous happiness. The 4-step process that leads to
harmony in the Self is :
ii. Becoming aware that a human is the co-existence of Self/I and the Body.
ii. Becoming aware that the Body is only an instrument of the Self / I. I is the seer, doer and
enjoyer, not the Body.
iii. Becoming conscious of the Self’s activities – Desires, Thoughts, and Expectations – and then
putting these Desires, Thoughts, and Expectations to the test of your own natural acceptance.
iv. Understand harmony at all levels of existence, which leads to realization and understanding,
which leads to a sense of certainty in our desires, thoughts, and expectations.
2. This achievement of harmony results in a smooth flow with no contradictions or conflicts. As
a result, we have a better understanding of ourselves, our basic aspirations, and how we can
achieve these aspirations.
3. As a result, we have a better understanding of everything around us and our relationships with
everyone. This brings us to the svatantrata state, in which we become self-organized in our
imagination, behavior, and work, resulting in continuous happiness and prosperity.

How does the feeling of sanyam ensure health of the body? List two programs
of sanyam?
Ans.
The upkeep, defence, and proper use of the body are all the duty of the self. For this, one must adhere to
certain plans. To ensure the body’s health and better our understanding of how it organizes itself, we must
labour.
1. Nurturing of the Body:
Proper Food, Air, Water, Etc. In the process of selecting food for the body, I must identify the
components that comprise a complete food that provides the body with the necessary nutrients
and energy. Based on our understanding of the harmony of the self with the body, we can
conclude that food should be consumed only when we are hungry. The food must be chosen in
such a way that it is easily digestible, and it must be consumed with proper body posture and in
the appropriate quantity.
2. Protection of the Body:
Body protection is the second problem. We must ensure proper body interaction with the
environment using the clothing we chose for protection. The body needs to be exposed to the air,
water, and sun in the proper amounts to ensure that it functions properly. To ensure the health of
the Body, we need to take care of the following: (i) Ahar-Vihar, (ii) Shram- Vyayam, (iii) Asana-
Pranayam and (iv) Aushadhi-Chikitsa. We have already discussed about Ahar (Food), let us now
discuss about the others:
i. Proper upkeep (Vihar) of the Body: The body becomes fatigued as we work. The body gets
better at working when we take a break. But once more, the quantity of labour and rest we
require has a limit. We also need to make sure that we work and rest at the right times and in the
right positions. For the Body to operate properly, sanitary conditions must be provided. The
maintenance of the Body includes addressing these concerns.
ii. Labour: Another requirement is labour. It refers to physically using the body to produce and
maintain physical facilities. Each aspect of the body benefits from our labour in that it functions
appropriately.
iii. Physical Exercises: We are aware of the importance of physical activity. While working,
some parts of the body may be overworked while others may not be. We can use exercises to
employ all of the parts of the body in the desired manner.
iv. Asan-Pranayam : This is yet another way to keep the body running smoothly. We give the
body proper postures by sitting or lying in Asanas, and we regulate the breathing in Pranayam.
v. Treatment of the body: Despite our best efforts, the body may require treatment at times.
There are several approaches that can be taken to ensure this. It is possible that simply going
without food for a period of time will cure the body. Food selection can also help. Treatment of
the body can also be accomplished through proper exposure to air, water, or sun. The use of
herbs or medicines may also be beneficial. One thing to understand here is that the body’s
system works in a self-organized manner, and I only need to facilitate that self-organization 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.
3. Right utilization of the body (Sadupyog): Understanding the goal for which the Body is to be
utilised as an instrument is necessary for proper instrumentation. Typically, we have a tendency
to think of the body as a sensory instrument, but this is untrue. We occasionally use our bodies to
take advantage of other people or the rest of nature, which is also an improper use. Realizing that
the human body is a tool for facilitating appropriate knowledge and its actualization in life is
crucial. I also need to set up the tools and equipment necessary for proper body usage. They
improve the body’s capacity and effectiveness.
SHORT QUESTIONS

Q1. Define Materialism.

Ans. A Material Entity is an entity that does not have the activities of knowing, assuming,
recognizing, and fulfilling. Because the Body can only identify and fulfill, we can conclude that
it is a Material Entity.

Q2. How can self control ensure healthy life?

Ans. Sanyama, also known as self-control or self-regulation, describes a sense of responsibility

for caring for, protecting, and properly using the body. Health, or Svasthya, is the state of the
body when it is capable of responding to the requirements of the Self (the “I”) and when there is
harmony between the body’s components. Svasthya’s foundation is sanyarna, or self-control.

Q3. What is Sanyam?

Ans. Sanyama, also known as self-regulation, is essentially the Self’s emotional reaction to
properly care for, protect, and utilise the body. Since the Body serves as the Self’s instrument, it
must be taken care of in order for it to be able to carry out the Self’s commands.

Q4. What do you mean by Sukh and Suvidha?

Ans. Sukh and Suvidha:

• 1. Sukh is a complete and all surrounding state of the mind that creates inner harmony.
Sukh is also called as happiness.
• 2. Suvidha implies that it is looking for physical comforts and all the sources of attaining
such comforts.
• 3. When our body gets used to a certain level of comfort then we will only feel
comfortable at that level e.g . comfort in cooler or air conditioner.
Q5. ‘I’ is a conscious UNIT while the Body is a material UNIT. Examine this statement. OR
Explain briefly how Self is Conscious Entity. OR
Explain how the Body is the Material Entity.

1. The Self, or I, is the jeevan because it has the capacity to think, imagine, speak, walk,
work, etc. It has the quality of awareness or awareness. I am a conscious unit, then.
2. A material entity is an entity that lacks the ability to know, assume, recognise, or fulfil.
We can assume that the Body is a Material unit because it can only identify and fulfil.
Q6. Define Sanyam and Svasthya. How are the two related?

Ans. 1. Sanyama or self-regulation is basically the feeling of responsibility in the Self to nurture,
protect and rightly utilize the Body.

2. Svasthya can be explained as having two elements : when the Body acts according to the
needs of the I and when there is harmony among all the parts of the Body.

3. When the Body is in harmony with the Self, the state of svasthya occurs, malting the Body fit
for use by the Self. Svasthya also means being anchored to the Self and being in close harmony
with the Self.

Q7. Can Σ D, T, E, activities of self be definite? Give name to both definite, indefinite state
of activities in self.

Ans. Yes Σ D, T, E, activities of self is definite.

Definite state of activity= Swatantrata.

Indefinite state of activity= Partantrata.

Q8. Differentiate between the activities of the Self and the Body on any two grounds.

Ans. Difference between Activities of the Self and the Body :

I (self) Body

Activities are Desire, thinking , etc. Breathing, hea

Knowing, assuming, recognizing, fulfilling Recognizing,

Q9. What is preconditioning? What is their source?

Ans. Preconditioning: Preconditioning means w e have assumed something about our desires
on the basis of prevailing notion about it.

Sources: They comes from what we read, see, hear, what our parents tell us, our friends talk
about what the social media talk of, what we see on the TV etc.
Q10. What are the four levels of living?

Ans. The four levels of our living are :

• 1. Living in myself.
• 2 . Living in family.
• 3 . Living in society.
• 4. Living in nature/existence.
Q11. How is our body a self-organized unit?

Ans. The fact that a body performs so many different tasks throughout the day and night,
including while we sleep, makes it a self-organized system. The human body is a very complex
machine made up of many different organs and glands, all of which have continuing functions.
Each individual in the body is therefore self-organized and contributes to the overall self-
organization of the body.

Q12. What are the various problems faced by us due to preconditioning?

Ans. It includes:

• 1. Wavering aspirations.
• 2. State of resignation.
• 3. Lack of confidence.
• 4. Lack of qualitative improvement.
Q13. What happens when our desires are being set by outside?

Ans. There is a possibility that we can be at odds when our goals are being dictated from
without. Manyata refers to the preconditioning that sets our wants, while partantra refers to the
enslavement that results from a bodily sense.

Q14. What are the three requirements related to the Body?

Ans. The three requirements of the Body are :

• 1. Nutrition
• 2. Protection
• 3 . Right utilization
Q15. Why Sukh and Suvidha both are important?

Ans. A happy and fulfilled human being need both Sukh and Suvidha, thus one cannot take the
place of the other. For instance, if all we have is the confidence of those around us but no place
to call home, we won’t be content; likewise, if we have a large home with all the comforts but no
one we can love and trust, we won’t be content either. Therefore, both needs must be fully met.

Q16. Explain briefly Seer.

Ans. The Seer is the one who understands and is also known as the drasta. The Seer sees when
the individual is happy or sad, angry or upset. Sometimes the Self sees and understands through
the body and sometimes without the help of the Body.

Q17. Who is Enjoyer?

Ans. The Enjoyer is the one who enjoys and is also known as the bhokta. When an action is
carried out, the Self is the one who enjoys it.