Question Bank

QUESTION BANK –UNIVERSAL HUMAN VALUES
UNIT 1
Short answer questions (2 marks
each) Define the following terms

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

human being in this order. Hence to understand the human values, we
need to understand the human reality along with all that is there in that
existence constituting the larger order, and the role of human being in
the relationship with each and every unit in the existence.
3. Value Education: Character oriented education that instils basic

values and ethnic values in one’s psyche are called ‘Value Based
Education’. The subject that enables us to understand ‘what is
valuable’ for human happiness is called value education.
4. Self Exploration: Self exploration is the process to find out what is

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

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

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

harmony. When I identify my innateness, what I really what to be.
8. Swatantrata: Swatantrata means being self- organized – being in

harmony with oneself. When I identify my innateness, what I really
what to be and establish a dialogue with it, it enables me to become
self organised, i.e. I attain harmony in myself. This is swatantrata.
9. Swarajya: Swarajya means self-expression, self- extension – living in

harmony with others. When I identify my innateness, what I really
what to be and establish a dialogue with it, it enables me to become
self organised, i.e. I attain harmony in myself. When I start living with
this harmony, it starts expressing itself through my harmonious
behaviour and work, and it naturally extends to my participation with
the surroundings. This is working towards swarajya.
10. Happiness (Sukh): Happiness may be defined as being in

harmony/synergy in the state/ situation that I live in. “A state or
situation in which I live, if there is harmony in it then I like to be in
that state / situation. The state of liking is happiness.” It is a holistic
and all encompassing state of the mind that creates inner harmony.
11. Prosperity: The feeling of having or making available more than

required physical facilities is prosperity. For prosperity, two things are
required- (1) Identification of the required quantity of physical
facilities, and (2) Ensuring availability / production of more than
required physical facilities.
We can be prosperous only if there is a limit to the need for

physical facilities. If there is no limit what so ever be the availability
the feeling of prosperity cannot be assured.
Secondly, just assessing the need is not enough. We need to
be able to produce or make available more than the perceived need.
12. Right Understanding: Understanding the harmony at four levels of
living from self to existence. This refers to higher order human skills –
the need to learn and utilize our intelligence most effectively.
13. Physical Facilities (Suvidha): This includes the physiological needs

of individuals and indicates the necessities as well as the comforts of
life. Suvidha implies that it is looking for physical comforts and all the
sources of attaining such comforts.
14. Animal Consciousness: (a) Living of human being only on the basis
of physical facilities, and not with right understanding and
relationship. Working only for physical facilities is living with Animal
Consciousness. (b) living with assumption for oneself as body.
15. Human Consciousness: (a) Living with all three: right understanding,
relationship, and physical facilities. Working for right understanding
as the first priority followed by relationship and physical facilities
implies living with Human Consciousness. (b) living with views of
justice, resolution and truth. (c) understanding human being as
coexistence of self (jivan, ‘I’) and body.
16. Value Domain: Value domain means the domain of wisdom, this
helps us to identify and set the right goals and to proceed in the right
direction.
17. Domain of Skills: Domain of skill means our competence or ability to

learn methods and practice to actualize the goals, to develop the
techniques to make this happen in real life in various dimensions of
human endeavour.
Q 18. Explain the process of value education.

ANS. The process for value education has to be that of self-exploration,
which includes two things: verification at the level of natural acceptance and
experiential validation in living. Self exploration is the process to find out
what is valuable to me by investigating within myself, what is right for me,
true for me, has to be judged within myself. Through self exploration we get
the value of ourself. Various aspects of reality facilitating the understanding
of human values will be presented as proposals. We need to verify these
proposals for our self and examine our living in this light.
Q 19. Illustrate the content of value education.

What should be the content of value education to make it complete?
How do values relate to our day to day living? (UPTU 2010-11)
ANS. The subject that enables us to understand ‘what is valuable’ for human
happiness is called value education. The scope of value education
includes all dimensions (thoughts, behaviour, work and realization) and all
levels (individual, family, society and nature – existence). Accordingly, the
content of value education will be to understand myself, my aspirations, my
happiness; understand the goal of human life comprehensively, understand
the other entities in nature, the innate inter-connectedness, the coexistence in
the nature- existence and finally the role of human being in this
nature/existence entirely. Hence, it has to encompass understanding of
harmony at various levels and finally, learning to live in accordance with this
understanding by being vigilant to one’s thoughts, behaviour and work.
Q 20. What is the content of self – exploration?

ANS. The main focus of self-exploration is myself - the human being.
Content of self exploration is just finding answers to the following
fundamental questions of all human beings:
1. The Desire/Goal: What is my (human) Desire/ Goal? What do I really
want in life, or what is the goal of human life?
2. Program: What is my (human) program for fulfilling the desire? How to
fulfil it? What is the program to actualize the above?
In short, the above two questions cover the whole domain of human
aspirations and human endeavour. Thus, they form the content of self-
exploration.
Q 21. What do you understand by the terms svatva, swatantrata and

swarajya?
ANS.
Svatva: Swatva means innateness of self – the natural acceptance of
harmony.
Swatantrata: Swatantrata means being self- organized – being in
harmony with oneself
Swarajya: Swarajya means self-expression, self- extension – living
in harmony with others
Swatva ------------------ Swatantrata--------------------Swarajya
Q 22. What do the abbreviations given as SVDD, SSDD and SSSS

signify?
ANS. To achieve our basic aspirations we need to work for right
understanding as the base on which we can work for relationship and then
physical facilities. Today we are not working according to this that why we
can see that there are two kind of people in the world:
1. Those that do not have physical facilities/ wealth and feel unhappy and
deprived. i.e. SVDD: Sadhan Viheen Dukhi Daridra – Materially
Deficient, Unhappy and Deprived.
2. Those that have physical facilities/ wealth and feel unhappy and
deprived. i.e. SSDD: Sadhan Sampann Dukhi Daridra – Materially
Affluent, Unhappy and Deprived.
But these are states we don’t want to be in. We want to move from this to
third category i.e.
3. Having physical facilities and feeling happy and prosperous
i.e. SSSS: Sadhan Sampann Sukhi Samriddha – Materially Adequate,
Happy and Prosperous.
Presently, as we look around, we find most of the people in the above
two categories called SVDD and SSDD, while the natural acceptance of all
human beings is to be in the category of SSSS.
Q 23. What is happiness?

“Mutual fulfilment in human relationships is something we want,
we aspire for.” Explain
ANS. Happiness may be defined as being in harmony/synergy in the state/
situation that I live in. “A state or situation in which I live, if there is
harmony in it then I like to be in that state / situation. The state of liking is
happiness.” Happiness is a state of mind or feeling characterized by
contentment, love, satisfaction, pleasure or joy. Happiness may be described
as consisting of positive emotions and positive activities. There may be three
kinds of happiness: pleasure, engagement, and meaning. In other words,
freedom from want and distress, consciousness of the good order of things,
assurance of one’s place in the universe or society, inner peace and so forth.
Happiness is the state of mind, where we feel good in most of the walk of
life.
Q 24. What is the meaning of prosperity? How can you say that you are
prosperous?
ANS. The feeling of having or making available more than required physical
facilities is prosperity. Almost all of us feel that wealth alone means
prosperity and try to explain this phenomenon on this nonexistent or half
fact. We are trying to achieve happiness and prosperity by maximizing
accumulation and consumption of physical facilities. It is becoming anti-
ecological and anti-people, and threatening the human survival itself. For
prosperity, two things are required-
1. Identification of the required quantity of physical facilities, and
2. Ensuring availability / production of more than required physical
facilities.
We can be prosperous only if there is a limit to the need for physical
facilities. If there is no limit what so ever be the availability the feeling of
prosperity cannot be assured.
Secondly, just assessing the need is not enough. We need to be able
to produce or make available more than the perceived need.
Long answer questions (7 marks each)
Q 25. What is value education? Why there is a need of value education?

How does value education helps in fulfilling one's aspirations?
ANS. Character oriented education that instils basic values and ethnic values
in one’s psyche is called ‘Value Based Education’. The subject that enables
us to understand ‘what is valuable’ for human happiness is called value
education. Value education is important to help everyone in improving the
value system that he/she holds and puts it to use. Once, one has understood
his/ her values in life he/she can examine and control the various choices
he/she makes in his/ her life. Value education enables us to understand our
needs and visualize our goals correctly and also helps to remove our
confusions and contradictions and bring harmony at all levels. It also helps
remove our confusions and contradictions and enables us to rightly utilize
the technological innovations.
Values form the basis for all our thoughts, behaviours and actions.
Once we know what is valuable to us, these values becomes the basis, the
anchor for our actions. We also need to understand the universality of
various human values, because only then we can have a definite and
common program for value education. Then only we can be assured of a
happy and harmonious human society.
Q 26. What are the basic guidelines for value education? (UPTU 2011 –
12)
happiness is called value education. In order to qualify for any course on
value education, the following guidelines for the content of the course are
important:
 Universal: It needs to be applicable to all the human beings irrespective
of cast, creed, nationalities, religion, etc., for all times and regions.
 Rational: It has to appeal to human reasoning. It has to be amenable to
reasoning and not based on dogmas or blind beliefs.
 Natural and verifiable: It has to be naturally acceptable to the human
being who goes through the course and when we live on the basis of such
values it leads to our happiness. It needs to be experientially verifiable,
and not based on dogmas, beliefs or assumptions.
 All encompassing: Value education is aimed at transforming our
consciousness and living. Hence, it needs to cover all the dimensions
(thought, behaviour, work and realization) and levels (individual, family,
society, nature and existence) of human life and profession.
 Leading to harmony: The value education ultimately is targeted to
promote harmony within the individual, among human beings and with
nature.
Q 27. What is the need for value education?

Write a short note on the need for value education in today’s
seenario. (MTU 2010 – 11)
happiness is called value education. Need for value education is:
 Correct identification of our aspirations. The subject which enables us
to understand ‘what is valuable’ for human happiness is called ‘value
education’ (VE). Thus, VE enables us to understand our needs and
visualize our goals correctly and also indicate the direction for their
fulfilment. It also helps to remove our confusions and contradictions and
bring harmony at all levels.
 Understanding universal human values to fulfil our aspirations in
continuity. Values form the basis for all our thoughts, behaviours and
actions. Once we know what is valuable to us, these values becomes the
basis, the anchor for our actions. We also need to understand the
universality of various human values, because only then we can have a
definite and common program for value education. Then only we can be
assured of a happy and harmonious human society.
 Complimentarity of values and skills. To fulfil our aspirations both
values and skills are necessary. When we identify and set the right goals
and produced in right direction. This is known as value domain, the
domain of wisdom, and when we learn and practices to actualize this goal
to develop the techniques to make this happen in real life, in various
dimensions of human endeavour (struggle). This is known as domain of
skills.
Hence, there is an essential complementarity between values and
skills for the success of any human endeavour. For example, I want to
lead a healthy life. Only wishing for good health will not help me keep
my body fit and healthy and without having understood the meaning of
health, I will not be able to choose things correctly to keep my body fit
and healthy.
 Evaluation of our beliefs. Each one of us believes in certain things and
we base our values on these beliefs, be they false or true which may or
may not be true in reality. These believes come to us from what we read,
see, hear, what our parents tells us, our friends talk about, what the
magazines talk of, what we see from TV etc. Value Education helps us to
evaluate our beliefs and assumed values.
 Technology and human values. The present education system has
become largely skill-based. The prime emphasis is on science and
technology. However, science and technology can only help to provide
the means to achieve what is considered valuable. It is not within the
scope of science and technology to provide the competence of deciding
what really is valuable. Value Education is a crucial missing link in the
present education system. Because of this deficiency, most of our efforts
may prove to be counterproductive and serious crises at the individual,
societal and environmental level are manifesting.
Q 28. What is the need for value education in technical and other
professional institutions?
‘Is our present education system in India has the deficiency of
value education?’ If yes, why and if not then why not? Elaborate
the answer.
What would be the consequences if technology is used without
taking human values into consideration?
happiness is called value education. The present education system has
become largely skill-based. The prime emphasis is on science and
technology. However, science and technology can only help to provide the
means to achieve what is considered valuable. It is not within the scope of
science and technology to provide the competence of deciding what really is
valuable. Value Education is a crucial missing link in the present education
system. Because of this deficiency, most of our efforts may prove to be
counterproductive and serious crises at the individual, societal and
environmental level are manifesting. (Give some examples where
technology is used without value education and the results are not people
friendly and eco friendly)
Q 29. Values and skill complement each other. Elaborate.

“For success in any Human Endeavour both values and skills are
required.” Explain.
What do you mean by values? How do they differ from skills? How
are values and skills complementary?
Explain how production skills and human values are
complementary. Give two examples. (UPTU, 2011 – 12)
Values and skills have to go hand in hand. Comment.
ANS. Values means importance or participation and skills means qualities,
training, and capabilities. To fulfil our aspirations both values and skills are
necessary. When we identify and set the right goals and produced in right
direction. This is known as value domain, the domain of wisdom. Basically
we must know what really is useful to achieve human happiness, the
happiness to all and for all the time.
And when we learn and practices to actualize this goal to develop the
techniques to make this happen in real life, in various dimensions of human
endeavour (struggle). This is known as domain of skills. Hence, there is an
essential complementarity between values and skills for the success of any
human endeavour.
For example, I want to lead a healthy life. Only wishing for good
health will not help me keep my body fit and healthy and without having
understood the meaning of health, I will not be able to choose things
correctly to keep my body fit and healthy. So i have to learn the skills to
achieve the goal of good health i.e. food to be consumed, the physical
workout to be designed. So without knowing the meaning of good health,
health cannot be achieved and also it is necessary to make use of the goal to
achieve the goal of the goal.
Q 30. Explain the process of self-exploration with a diagram.

“Process of self exploration leads to realization and
understanding.” Explain with example.
Anything that we come to know should be a proposal or final
decision? Explain this with respect of our value education
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How can we acquire assurance, satisfaction and universality

through self- exploration?
What is the role played by self-exploration in achieving our basic
aspirations i.e. happiness and prosperity?
ANS. Self exploration is the process to find out what is valuable to me by
investigating within myself, what is right for me, true for me, has to be
judged within myself. Through self exploration we get the value of ourself.
The process of self exploration is a follows:
First of all we have to keep in mind that,
Whatever is being presented is a
PROPOSAL.
 Don’t assume it to be true immediately, nor reject it without proper
exploration.
 Verify it in your own right, on the basis of it being naturally acceptable
to you,
o Not just on the basis of scriptures
o Not on the basis of equipment/instrument data
o Not on the basis of the assertion by other human beings.
Therefore, it is essential to carefully ponder over these on your own
right. Neither accept these as true immediately nor reject them prematurely
without proper exploration.
Don’t just accept / reject these only on the basis of the following:
 Because something like this/ different from this, has been mentioned in
scriptures,
 Or, because it has been preached/ denied by some great men,
 Or, a large number of people possess such a view / a different view,
 Or it is claimed to have been verified through some physical instrument
or, claimed that this is beyond the domain of verifiability by physical
instruments.
Then what to do
 Verify on the basis of your natural acceptance
 Live accordingly to validate it experientially
o If the proposal is true in behaviour with human leads to
>
mutual happiness
o If the proposal is true in work with rest of the nature leads to >
mutual prosperity
Remember, it is a process of self- exploration, therefore, it has to be
authenticated by us alone by means of verification at the level of natural
acceptance and experiential validation. The process is shown in the diagram
below:
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But this process is not complete. It will be completed when on

verification on the basis of natural acceptance and testing in our living
ultimately results in ‘realization’ and ‘understanding’ in us.
 Verify on the basis of your natural acceptance
 Live accordingly to validate it experientially
o If the proposal is true in behaviour with human leads to
>
mutual happiness
o If the proposal is true in work with rest of the nature leads
to
> mutual prosperity
 Results in realization and understanding
 On having realization and understanding we
get o Assurance
o Satisfaction
o Universality (Applies to all time, space and individual)
Take for example: a proposal- ‘respect’ is a value in human relation.

When I verify at the level of natural acceptance, I find that it is naturally
acceptable to me. Similarly, when I behave with respect, it is mutually
fulfilling to me and to the other.
Thus the proposal is ‘True’. If it fails on any of the two tests, it is untrue.
This verification leads to realization of the truthfulness of the proposal and it
becomes part and parcel of my understanding. It is reflected in my thoughts
and in my behaviour.
Q 31. What do you mean by self-exploration? What is the need for self-
exploration?
What do you understand by self exploration? Where does it take
place – self or body? (UPTU 2009-10)
Explain the concepts of natural acceptance and experiential
validation as the mechanisms of self exploration.
What is the mechanism of self exploration? And as a result what do
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This self exploration will be done on the basis of whether the proposals
(information) are acceptable to us in a natural manner – i.e. they need to be
naturally acceptable to us and not just imposed externally. It also includes
verifying the proposal through experiential validation, i.e. by living
according to them. Experiential validation will ascertain that when we live
our life on the basis of this education, our living will be fulfilling to us as
well as our surroundings. The two mechanism of self exploration are:
1. Natural acceptance: Natural acceptance implies unconditional and total
acceptance of the self, people and environment. It also refers to the
absence of any exception from others. Once we fully and truly commit
ourself on the basis of natural acceptance, we feel a holistic sense of
inner harmony, tranquillity and fulfilment.
2. Experiential validation: Experiential validation is a process that infuses
direct experience with the learning environment and content. It may be
regarded as a philosophy and methodology in which the direct
experience and focused reflection of the individual helps to increase
knowledge, develop skill and clarify values.
Self exploration takes place in the self and not the body. (You can give some
examples to explain and elaborate this section.)
Q 32. Illustrate the purpose of self exploration.

The purpose of self exploration is:
1. It is a process of dialogue between “what you are” and “what you
really want to be”: It is a process of focusing attention on ourself, our
present beliefs and aspirations vis-à-vis what we really want to be (that is to
say, what is naturally acceptable to us). If these two are the same, then there
is no problem. If on investigation we find that these two are not the same,
then it means we are living with this contradiction (of not being what we
really want to be) and hence, we need to resolve this contradiction this
conflict within us. It is a process of discovering that there is something
innate, invariant and universal in all human beings. This enables us to look at
our confusions and contradictions within and resolve them by becoming
aware of our natural acceptance.
2. It is a process of self evolution through self investigation: It
successively enables us to evolve by bridging the gap between ‘what we are’
and ‘what to be’. Hence, the self exploration leads to our own improvement,
our self evolution – we will become qualitatively better.
3. It is a process of knowing oneself and through that, knowing the
entire existence: The exploration starts by asking simple questions about
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which gives our clarity about our being, and then clarity about everything
around us.
4. It is a process of recognizing one’s relationship with every unit in
existence and fulfilling it: It is a process of becoming aware about our right
relationship with other entities in existence and through that discovering the
interconnectedness, co-existence and other in the entire existence, and living
accordingly.
5. It is a process of knowing human conduct, human character and
living accordingly: It is a process of discovering the definitiveness of
human conduct and human character and enabling one to be definite in
thought, behaviour and work.
6. It is a process of being in harmony in oneself and in harmony with
entire existence: This process of self exploration helps us to be in harmony
with ourself and with everything around.
7. It is a process of identifying our innateness and moving towards self
organization and self expression: This process of self exploration helps us
to identify our swatva and through that acquiring swantantrata and swarajya.
Swatva: Innateness of self – the natural acceptance of harmony
Swatantrata: Being self- organized – being in harmony with oneself
Swarajya: Self-expression, self- extension – living in harmony with
others
Swatva ----------------- Swatantrata--------------------Swarajya
The swatva is already there, intact in each one of us. By being in
dialogue with it, we attain
swantantrata enabling us to work for swarajya.
Q 33. What do you understand by the terms svatva, swatantrata and

swarajya?
What is innateness (svatva), self organization (swatantrata) and
self expression (swarajya)? How are they related to each
other?
How can we get the value of our self? Explain it. How can we
move towards self organization using it?
How swaraj is related to self exploration?
ANS. This process of self exploration helps us to identify our swatva and
through that acquiring swantantrata and swarajya.
Swatva means innateness of self – the natural acceptance of harmony.
Swatantrata means being self- organized – being in harmony with oneself
Swarajya means self-expression, self- extension – living in harmony with
others
Swatva ----------------- Swatantrata--------------------Swarajya
The swatva is already there, intact in each one of us. By being in
dialogue with it, we attain swantantrata enabling us to work for swarajya.
Living in contradiction, means we are not self-organized and living with pre-
conditionings where we have assumed certain things, have accumulated
desires without having first evaluated them, then it means we are partantra.
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the other hand, when we identify our innateness, what we really want to
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be and establish a dialogue with it, it enables us to start living with this
harmony, it starts expressing itself through our harmonious behaviour and
work, and it naturally extends to our participation with the surroundings.
This is working towards swarajya.
Q 34. How can we verify proposals on the basis of our natural

acceptance? Explain with example.
What do you mean by your natural acceptance? Is it innate,
invariant and universal? Explain (UPTU 2011 – 12)
“Natural acceptance is innate, invariant and universal.” Explain
this statement with an example. (MTU 2011 – 12)
Is natural acceptance a faculty presents in each human being?
ANS. Natural acceptance implies unconditional and total acceptance of the
self, people and environment. It also refers to the absence of any exception
from others. Once we fully and truly commit ourself on the basis of natural
acceptance, we feel a holistic sense of inner harmony, tranquillity and
fulfilment. Actually natural acceptance is way to accept the good things
naturally. Learn everything that is good from others, but bring it in, and in
our own way absorb it; do not become others. We can easily verify proposals
in the basis of characteristics of natural acceptance mentioned below:
a. Natural acceptance does not change with time. It remains invariant
with time. For example our natural acceptance for trust and respect does
not change with age.
b. It does not depend on the place. Whatever we have accepted, in our
life, at any time of our age, does not change, even if we move from one
place to another one.
c. It does not depend on our beliefs or past conditionings. No matter
how deep our belief or past conditioning, as long as we ask ourselves the
question sincerely, as long as we refer deep within ourselves, the answer
will always be the same.
d. This natural acceptance is ‘constantly there’, something we can
refer to. Natural acceptance is always there. Whatever we do, this
natural acceptance is within us, it is telling us what is right.
e. Natural acceptance is the same for all of us: it is part and parcel of
every human being, it is part of humanness. Though each one of us,
may have different likes and dislikes and means to live and to react etc.
but if we go deep in our mind the purpose of our work, behaviour,
efforts etc. are based on common goals like need to be happy, need to be
respected, need to get prosperity. So our basic acceptance remains the
same.
Q 35. What are the requirements to fulfil basic human aspirations?

What is the program to fulfil the basic human aspirations?
Explain (MTU 2011 – 12)
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the correct priority among them. (UPTU 2009-10)

Three things are needed in order to fulfill basic human
aspirations–right understanding, right relationships and
physical facilities. Explain meaning of each one of these.
(UPTU 2010–11)
Right understanding has first priority to fulfill basic aspiration.
How can you explain it?
ANS. Our basic aspirations are happiness (mutual fulfilment) and prosperity
(mutual prosperity). Happiness is ensured by the relationships with other
human beings and prosperity is ensured by working on physical facilities.
 Right Understanding: This refers to higher order human skills – the need
to learn and utilize our intelligence most effectively.
 Good Relationships: This refers to the interpersonal relationships that a
person builds in his or her life – at home, at the workplace and in society.
 Physical Facilities: This includes the physiological needs of individuals
and indicates the necessities as well as the comforts of life. It means the
feeling of having or being able to have more physical facilities than is
needed.
In order to resolve the issues in human relationships, we need to

understand them first, and this would come from ‘right understanding of
relationship’. Similarly in order to be prosperous and to enrich nature, we
need to have the ‘right understanding’. The ‘right understanding’ will enable
us to work out our requirements for physical facilities and hence correctly
distinguish the difference between wealth and prosperity. With nature as
well, we need to understand the harmony in nature, and how we can
complement this harmony.
Q 36. What do you mean by animal and human consciousness? Explain

with the help of a diagram.
Distinguish between ‘human consciousness’ and ‘animal
consciousness’. How “shiksha and sanskar” are helpful in
raising man to “human consciousness” level. (UPTU 2010 – 11)
What is the difference between animal consciousness and human
consciousness? How does the transformation take pladce in a
human being? (MTU 2011 – 12)
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AM ANS. Ethicsfacilities only, or to live solely on the
Giving all priorities to physical
basis of physical facilities, may be termed as ‘Animal Consciousness’.
Living with all three: Right understanding, Relationship and Physical
facilities is called ‘Human Consciousness’.
From the diagram we can say that:

 For animal, physical facility is necessary as well as complete – whereas
for human beings it is necessary but not complete.
 Working only for physical facilities is living with Animal
Consciousness.
 Working for right understanding as the first priority followed by
relationship and physical facilities implies living with Human
Consciousness.
 There is a need for transformation from Animal Consciousness to
Human Consciousness. It can be accomplished only by working for right
understanding as the first priority.
 This transformation from Animal Consciousness to Human
Consciousness forms the basis for human values and values based living.
The content of education is the understanding of harmony at all the
four levels of our existence – from myself to the entire existence. Right
living or sanskar refers to the ability to live in harmony at all the four levels
of living. This dimension of society works to ensure ‘right understanding’
and ‘right feelings’ in individual. Or all encompassing solution called
samadhan in every individual and ensures that our succeeding generation
have both the content and the environment available to work towards
achieving their goal of continuous happiness and prosperity.
Q 37. Critically examine the prevailing notions of happiness in the

society and their consequences.
What is happiness and prosperity? Are they related to each other?
Can happiness be obtained without prosperity? Explain.
What is prosperity? Is it different from happiness?
What are the basic human aspirations? Explain. (MTU 2010 – 11,
UPTU 2012 -13)
What is the outcome when we try to identify relationship based on
the exchange of physical facilities?
Money as a source of human aspiration can be a path to reach
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mutual fulfilment? Comment.
ANS. Happiness may be defined as being in harmony/synergy in the state/
situation that I live in. “A state or situation in which I live, if there is
harmony in it then I like to be in that state / situation. The state of liking is
happiness.” Whereas, prosperity is the “feeling of having or making
available more than required physical facilities”.
In the current scenario, we are generally trying to achieve happiness
and prosperity by maximizing accumulation and consumption of physical
facilities. This is an attempt to achieve happiness through pleasant sensory
interactions. The physical facilities are not seen in terms of fulfilling bodily
needs but as a means of maximizing happiness.
This has resulted in wrong assessment of wants for physical facilities
as being unlimited. But this pursuit is self-defeating. Neither can we hope to
achieve continuous happiness through sensory interactions nor can we have
prosperity, as it amounts to trying to fulfil unlimited wants through limited
resources. This effort is engendering problems at all the levels. It is
becoming anti-ecological and anti-people, and threatening the human
survival itself. Some of the consequences of such a trend are summarised
below:
1 At the level of the individual – Rising problems of depression,
psychological disorders, suicides, stress, insecurity, psycho-somatic diseases,
loneliness etc.
2 At the level of the family – Breaking of joint families, mistrust, conflict
between older and younger generations, insecurity in relationships, divorce,
dowry tortures, family feuds, wasteful expenditure in family functions etc.
3 At the level of the Society – Growing incidences of terrorism and
naxalism, rising communalism, spreading casteism, racial and ethnic
struggle, wars between nations, attempts of genocide, fear of nuclear and
genetic warfare, etc.
4 At the level of nature – Global warming, water, air, soil, noise, etc.
pollution, resource depletion of minerals and mineral oils, sizeable
deforestations, loss of fertility of soil.
It therefore, calls for an urgent need for human beings to correctly
understand happiness and prosperity as well as the sustainable way to
achieve these.
Q 38. “Right understanding + Relationship = Mutual fulfilment; Right

understanding + Physical facilities = Mutual prosperity.”
Illustrate the above with two examples for each.
How do right understanding, relationships and physical facilities
help in fulfilling the aspirations of human beings?
Ans. Our basic aspirations are happiness (mutual fulfilment) and prosperity
(mutual prosperity). Happiness is ensured by the relationships with other
human beings and prosperity is ensured by working on physical facilities.
Relationship refers to the interpersonal relationships that a person builds in
his/her life – at home, at the workplace and in society. Physical Facilities
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the physiological needs of individuals and indicates the necessities
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as well as the comforts of life. It means the feeling of having or being able to
have more physical facilities than is needed.
Today we are unable to have fulfilling relationships all the time: in
family, outside family, and as a society – in the world at large. If there is a
problem in relationship, we feel uneasy, it bothers us. Even if we are
interacting with someone, and something we said or did offends them, it
makes us uneasy; i.e. we want mutual fulfilment in relationship. Similarly,
we want to feel prosperous, but end up working only for accumulation of
wealth. We want to enrich nature, but are exploiting it, destroying it. But our
natural acceptance is that we want to live in harmony with nature.
The reason behind these problems is that we have to focus on one
more aspect, i.e. right understanding. Right Understanding refers to higher
order human skills – the need to learn and utilize our intelligence most
effectively.
In order to resolve the issues in human relationships, we need to
understand them first, and this would come from ‘right understanding of
relationship’. Similarly in order to be prosperous and to enrich nature, we
need to have the ‘right understanding’. The ‘right understanding’ will enable
us to work out our requirements for physical facilities and hence correctly
distinguish the difference between wealth and prosperity. With nature as
well, we need to understand the harmony in nature, and how we can
complement this harmony.
Thus we can say that when we use right understanding with

relationships it gives us mutual fulfilment because if we have right
understanding, then we can be happy in ourselves and work to have fulfilling
relationships with humans and mutual prosperity with nature. If we do not
have the right understanding, then we have problems. Thus, our happiness
depends on the fulfilment of these three basic requirements.
Right understanding + Relationship = Mutual fulfilment.
Right understanding + Physical facilities = Mutual
prosperity.
Q 39. What do you understand by the value of an entity? What is the

value of a human being? (UPTU 2009-10)
ANS. The value of any unit in this existence is its participation in the larger
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of a pen is that it can write. Here writing is
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the participation of the pen in the bigger order in which pen, paper, human
being, all are present. Value of an eye is that it can be used for seeing. Value
of a vegetable plant is that it gives nutrition to animals and humans.
The value of human being is to understand harmony at all the levels
of existence and the participation of human being at different level in this
order to maintain harmony. The participation of the human being is seen in
two forms: behaviour and work. The participation of human being pertaining
to behaviour are the nine values in relationship, viz. trust, respect, affection,
care, guidance, reverence, glory, gratitude and love. Likewise, working with
material things, we have two values: utility value and artistic value. All these
values are nothing but the participation of the human being in different
dimensions of living.
Value of human being
|
| |
|
To understand and live to help others to to
rightly utilize our
In harmony at all understand and live in
mind (self), body and wealth
Four level of living harmony at all four level to
maintain harmony
(Individual, Family, at
all four level
Society, Nature/ Existence)
(Students have to elaborate this answer by giving suitable examples

from their life where they are able to understand their responsibility and
participation at all four levels)
Q 40. What are the Basic Human Aspirations? Describe each human
aspiration in brief and give example of each.
ANS. [To answer this question students have to define happiness and
prosperity in detail with examples]
Q 41. Self exploration is a process of dialogue between ‘what you are’

and ‘what you really want to be’. Explain and illustrate.
judged within myself. Through self exploration we get the value of ourself. It
is a process of focusing attention on ourself, our present beliefs and
aspirations as well as what we really want to be (that is to say, what is
naturally acceptable to us). If these two are the same, then there is no
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problem. If on investigation we find that these two are not the same, then it
means we are living with this contradiction (of not being what we really
want to be) and hence, we need to resolve this contradiction this conflict
within us. It is a process of discovering that there is something innate,
invariant and universal in all human beings. This enables us to look at our
confusions and contradictions within and resolve them by becoming aware
of our natural acceptance.
(Students have to elaborate this answer by giving suitable examples from
their life where they were able to evaluate and understand their goals)
Q 42. What is the difference between prosperity and wealth? What is

more acceptable to us and why?
What do you understand by prosperity? What is the difference
between prosperity and wealth? How are the two related?
What is the meaning of prosperity? How does it differ from
possession of wealth? Explain with examples. (UPTU 2009 - 10)
Differentiate between prosperity and wealth with examples. (MTU
2010 – 11)
ANS. Prosperity is a feeling of having more than required physical facilities,
it is not just physical facilities. Almost all of us feel that wealth alone means
prosperity and try to explain this phenomenon on this nonexistent or half
fact. Wealth is a physical thing. It means having money, or having a lot of
physical facilities or both. This is a very important distinction.
We mostly fail to make this distinction today. We keep working for
wealth, without realizing that the basic desire is for the feeling of prosperity,
to have a feeling of having enough. Prosperity is more acceptable to us
because wealth is just a part of prosperity. We are trying to achieve
happiness and prosperity by maximizing accumulation and consumption of
physical facilities. It is becoming anti-ecological and anti-people, and
threatening the human survival itself. A person have lot of money, but does
not want to share even a bit of it. The person ‘has wealth’ but feels ‘deprived’.
For prosperity, two things are required-
1. Identification of the required quantity of physical facilities, and
2. Ensuring availability / production of more than required physical
facilities.
If one felt prosperous he/she would have shared what one has, since
there is lot more than enough wealth anyway.
Q 43. What is your present vision of a happy and prosperous life?

There are many problems manifest today at the level of
individual, family, society and the nature. Identify some of these
problems humans suffer from. (UPTU 2010 – 11)
What are the consequences of confusing between Sukh and
Suvidha?
ANS. Suvidha: Suvidha implies that it is looking for physical comforts and
all the sources of attaining such comforts Sukh: Sukh is a holistic and all
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encompassing state of the mind that creates inner harmony.

People think that their happiness depends upon suvidha (facilities)
but is it not so; happiness depends upon our thinking or our mental
satisfaction.
Today we are generally trying to achieve happiness and prosperity by
maximizing accumulation and consumption of physical facilities. This effort
is giving rise to many problems manifest today at the level of individual,
family, society and the nature. It is becoming anti-ecological and anti-
people, and threatening the human survival itself. Some of the consequences
of such trend are summarized below:
 At the level of individual– Rising problems of depression, anxiety,
suicides, stress, insecurity, increasing health problems, lack of confidence
and conviction etc.
 At the level of family– Breaking up of joint families, mistrust and
disharmony in relationships, divorce, generation gap, dowry deaths,
neglect of older people etc.
 At the level of society– Growing incidences of terrorism, violence,
communalism, racial and ethnic struggle, corruption, adulteration, sex-
crimes exploitation, wars between nations, proliferation of lethal weapons
etc.
 At the level of nature– Global warming, weather imbalances, depletion
of mineral and energy resources, deforestation, soil degradation, hunting,
poaching (smuggling of wild animals) etc.
All the problems are a direct outcome of an incorrect understanding,
our wrong notion about happiness and prosperity and their continuity – this
is an issue for serious exploration.
Q 44. “Physical facilities are necessary and complete for animals, while
they are necessary but not complete for humans.” Comment.
Explain how physical facilities are necessary but not complete for
humans while they are complete for animals.
Physical facilities are necessary but not complete for human being.
Do you agree with this statement? Support your answer with
reasons and examples. (UPTU 2011 – 12)
Does having physical facilities ensure relationship & right
understanding? Pankaj Kumar, EC B (2012)
Being financially stable and enjoying physical facilities is not
enough for a happy life. We need some other elements too.
ANS. Physical facilities are necessary and complete for animals, while they
are necessary but not complete for humans. It is easy to verify.
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For Animals : Animals need physical things to survive, mainly to take care
of their body. For example; cow will look for food when it is hungry. Once it
gets the grass or fodder. It eats it, sits around to chew at leisure. Hence, we
can say that as long as animals have physical things, they are largely fine.
They don’t desire other things like knowledge or a peaceful animal society
or getting a good MBA.
For Humans : While physical facilities are necessary for human beings,
they are not complete by themselves to fulfil our needs. Our needs are more
than just physical facilities. We all have other needs, other plans, perhaps we
think of going to a movie or reading a book, or go to college, or watch some
TV, or spend time with family and friends….. this list is endless. Thus it is
easy to see that while physical facilities are necessary for us human beings,
they are not complete by themselves to fulfil our needs.
Hence we can say that for animals – “Physical facilities are necessary
and complete.”
For humans “Physical facilities are necessary but not complete.”
Q 45. “To be in a state of harmony is happiness”. Explain this statement

and illustrate with two examples from your day to day life.
Define that happiness is the state of synergy.
ANS. Happiness is a state of mind or feeling characterized by contentment,
love, satisfaction, pleasure or joy. Happiness may be described as consisting
of positive emotions and positive activities. In other words, freedom from
want and distress, consciousness of the good order of things, assurance of
one’s place in the universe or society, inner peace and so forth. Happiness is
the state of mind, where we feel good in most of the walk of life. One
important characteristic of this is feeling is that we like to continue this
feeling. Or in other words,
“The state/situation in which I live, if there is harmony/ synergy in it,
then I like to be in that state or situation.” i.e. “To be in a state of liking is
happiness.”
If we explore our life we will find that respect is a state of harmony
between two human beings. When I respect the other and the other respects
me, I like to be in that situation. It gives me happiness. Take other example,
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when there is harmony in my thoughts and feelings, I feel relaxed and I want
to be in that situation. This feeling is happiness.
their life)
Q 46. What is meant by experiential validation? Why is it a necessary

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

or with a specific body condition is known as sensation. For example,
the sensation of heat. In other words, it is a term commonly used to
refer to the subjective experience resulting from stimulation of a sense
organ, for instance, a sensation of warm, sour, or green. Suppose we
had seen the bike and not associated it with ‘greatness’; rather we only
liked the way it ‘looked’ – then this is based on the sensation.
2. Imagination: The activities of desire, thoughts and expectation at the

level of self, are collectively called as imagination.
Imagination = Desires + Thoughts +

Expectations
We all imagine, and most of our activities (in the self) today
can be mostly clubbed into imagination. This activity of imagination
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in ‘I’ is continuous and not temporary.
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3. Pre-Conditioning: Preconditioning means we have assumed

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

(‘I’) for nurturing, protection and right utilization of the body.
5. Svasthya (Health): (a) the body act according to the needs of ‘I’. (b)
there is harmony among the parts of body. So, swasthya is the
condition of the body where every part of the body is performing in
expected function. There is harmony within the body and it is fit for
use by the self. And also it is being anchored to the self, being in close
harmony with the self.
Q 6. What do you mean by Sukh and Suvidha?

Distinguish between Sukh and Suvidha in detail taking needs of
yourself as an example. (MTU 2011 – 12)
ANS. Sukh is a holistic and all encompassing state of the mind that creates
inner harmony. Sukh is also called as happiness. Suvidha implies that it is
looking for physical comforts and all the sources of attaining such comforts.
When our body gets used to a certain level of comfort then we will only feel
comfortable at that level eg. comfort in fan, cooler or air conditioner.
Different people have a different perception of suvidha and will seek a
corresponding level of suvidha according to their perceptions.
By nature man is fond of comfort and happiness so he goes on
making desires and ambitions one after the other to enjoy more in life. To
lead a comfortable life he also accumulates many facilities, so that his life
may become full of comfort and happiness. Sukh depends upon our thinking,
so many times we are surrounded by materialistic possessions but we feel
unsatisfied. People think that their happiness depends upon suvidha
(facilities) but is it not so; happiness depends upon our thinking or our
mental satisfaction.
Q 7. How can we ensure harmony in self (‘I’)?

ANS. The way to ensure harmony in self is a four step process given below:
1. Becoming aware that human is the coexistence of self (‘I’) and the body.
2. Becoming aware that the body is only an instrument of ‘I’. ‘I’ is the seer,
doer and enjoyer.
3. Becoming aware of the activities of desire, thoughts and expectation and
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each of these desires, thoughts
acceptance.
4. Understand harmony at the level of our existence- by verifying the
proposals being placed at the level of our natural acceptance. This leads to
realization and understanding, which in turn becomes the basis for desire,
thoughts and expectations – this leads to harmony in ‘I’ in continuity.
Q 8. What do you mean by Imagination? OR What is Imagination?

ANS. The activities of desire, thoughts and expectation at the level of self,
are collectively called as imagination.
Imagination = Desires + Thoughts + Expectations
We all imagine, and most of our activities (in the self) today can be
mostly clubbed into imagination. This activity of imagination in ‘I’ is
continuous and not temporary. The power may change but the activity is
continuous. The object of the taste may change but the activity of
selecting/tasting is continuous. Also what we analyze may keep changing the
activity of analyzing is continuous. We make choices with the external world
based on our imagination today.
Long answer questions
Q 9. The needs of the self are qualitative. Illustrate.

ANS. Human beings are a complex combination of the sentiment ‘I’ which
relates to all the feelings and the material ‘body’ which refers to all the
physical facilities available to them. Need of self is sukh (happiness). Sukh is
qualitative. Therefore the needs of ‘I’ are qualitative. They are not
quantifiable. We also want them continuously. We cannot talk of one kg of
respect or one meter of happiness. Our feelings are qualitative. Either they
are or they are not. Ex. Happiness is qualitative. Either we are feeling happy
or we are not. Also if a feeling is not naturally acceptable; we do not want it
even for a single moment. If acceptable, we want it continuously. We can see
this with the example of respect. We don’t want the feeling of disrespect
even for a single moment, since it is not naturally acceptable to us.
By nature man is fond off comfort and happiness so he goes on
making desires and ambitions one after the other to enjoy more in life. To
lead a comfortable life he also accumulates many facilities, so that his life
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become full of comfort and happiness. Sukh depends upon our thinking,
so many times we are surrounded by materialistic possessions but we feel
unsatisfied. People think that their happiness depends upon suvidha
(facilities) but is it not so; happiness depends upon our thinking or our
mental satisfaction.
Q 10. Distinguish between the needs of the Self and the needs of the
Body.
What are the needs of the ‘self’ and the ‘body’?
‘The need for physical facilities is temporary’ – explain the
meaning of this statement with any two examples. (UPTU
2009-10)
Differentiate between the needs of self and the needs of body.
(UPTU 2011 – 12)
ANS. The human being is the co-existence of ‘I’ and the body, and there is
exchange of information between the two. We can make this distinction
between the self and the body in terms of the needs as shown in the table
below:
I Body
Trust, Respect…. Food, Clothing…
Needs are …. Physical Facilities
Happiness (sukh)
N (suvidha)
e In time needs
Continuous Temporary
e are…….
d In quantity, Quantitative (limited
Qualitative
s needs are... in quantity)
Needs are Right understanding and
Food, clothing, etc.
fulfilled by….. right feelings
1. Needs are ….The needs of the body like food for nourishment clothes
for protection, and instruments to ensure right utilization can be
categorized as being ‘physical’ in nature, or also called ‘physical
facilities’ (suvidha) whereas the need of I is essentially to live in a state
of continuous happiness (sukh). The needs of the body are physical in
nature, whereas the needs of the self (‘I’) are not physical in nature - like
trust, respect, happiness etc.
2. In time, needs are… The needs of ‘I’ are continuous in time, unlike the
need of the body, which is temporary in time. We want happiness
continuously. We also want the feeling of respect continuously and so
also acceptance in relationship. If we talk about food, clothing, shelter, or
instruments, these are needed only for some amount of time, or we can
say that the need for physical facilities of the body is temporary in time-
it is not continuous.
3. In quality, needs are….. Physical facilities are needed for the body in a
limited quantity. When we try and exceed these limits, it becomes
troublesome for us after some time. Let’s take the example of eating. As
far as physical facilities (say rasgulla) go they are necessary in the
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beginning, but if we keep consuming, it becomes intolerable with the
passage of time. This applies to every physical facility. We can only
think of having unlimited physical facilities, but if we try and consume,
or have too much of physical facilities, it only ends up becoming a
problem for us. Whereas the needs of ‘I’ are qualitative (they are not
quantifiable), but we also want them continuously. Our feelings are
qualitative. Either they are or they are not. Ex. Happiness is qualitative.
Either we are feeling happy or we are not. Also if a feeling is not
naturally acceptable; we do not want it even for a single moment. If
acceptable, we want it continuously.
4. Needs are fulfilled by….The need of the self (‘I’), for happiness (sukh)
is ensured by right understanding and right feelings, while the need of
the body, for physical facilities (suvidha), is ensured by appropriate
physico- chemical things.
Q 11. Do you think that human beings are sum-total of sentiments and
physical aspects the ‘self’ and the ‘body’? Explain your answer using
examples.
‘I’ is a conscious unit while the body is a material unit. Examine
this statement.
“Human being is more than just the body” – Explain.
ANS. There is the familiar shape and structure of a human being that is
immediately apparent to us and we imagine someone with similar human
body-like features. But in addition to the body, there is also the alive-ness of
the person – the entity that keeps the body ‘alive’ and makes it operate in
various ways.
We perceive this aliveness in the activities demonstrated by the
person like their seeing, talking, listening, walking, and eating, etc.
This aliveness is called Jivana. Thus, a human being is coexistence of the
body and jivan. This jivan refers to itself as ‘I’ (self). Thus we say “I am so
and so” or “I feel tired” or “I am happy” and not “my body is happy”. This I
or self is also called ‘consciousness’ and is the sentient constitute of the
human being.
The human being is the sum total of sentiments and physical aspect,
the self (‘I’) and the body, and there is exchange of information between the
two, i.e. ‘I’ and body exist together and are related. There is a flow of
information from ‘I’ to the body and from body to the ‘I’. We can make this
distinction between the self and the body in three ways in terms of the needs,
activities and the types of these two entities.
All the needs of I, say respect, trust, etc., can be called as Happiness
(such), while the needs of body are physical facilities (suvidha) like food.
The two things are qualitatively different. There is no relevance of quantity
for the needs of I as it is qualitative, while the needs of body are quantitative,
and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection,
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the activities of body are activities
The mode of interaction of ‘I’ includes knowing, assuming,
recognizing and fulfilment. The fulfilment depends on recognition depends
on assumptions and assumptions depends on knowing or not knowing
(beliefs). If assuming is based on knowledge, then recognition will be correct
and fulfilment will be correct. If assuming is not based on knowledge, then
things may go wrong. The mode of interaction of body is only recognizing
and fulfilling. Self is a conscious entity and the body is a material entity, or
physic-chemical in nature.
To conclude we can say that the human being can be understood in
terms of a co-existence of two entirely distinct entities, namely sentient ‘I’
and material body. Their needs and activities are quite different and have to
be understood accordingly. But these two constituents of human being are to
act in close synergy with each others.
Q 12. ‘Human being is co-existence of the Self and the Body’ – elaborate
on this statement.
‘Human being is the co-existence of the Self and the Body’ – Explain
this statement taking yourself as an example. (MTU 2010 – 11)
ANS. The human being is the co-existence of ‘I’ and the body, and there is
exchange of information between the two, i.e. ‘I’ and body exist together and
are related. There is a flow of information from ‘I’ to the body and from body
to the ‘I’. We can make this distinction between the self and the body in
three ways in terms of the needs, activities and the types of these two
entities. All the needs of I, say respect, trust, etc., can be called as Happiness
(such), while the needs of body are physical facilities (suvidha) like food.
The two things are qualitatively different. There is no relevance of quantity
for the needs of I as it is qualitative, while the needs of body are quantitative,
and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection,
while the activities of body are activities like eating, breathing etc. The mode
of interaction of ‘I’ includes knowing, assuming, recognizing and fulfilment.
The fulfilment depends on recognition depends on assumptions and
assumptions depends on knowing or not knowing (beliefs). If assuming is
based on knowledge, then recognition will be correct and fulfilment will be
correct. If assuming is not based on knowledge, then things may go wrong.
The mode of interaction of body is only recognizing and fulfilling. Self is a
conscious entity and the body is a material entity, or physic-chemical in
nature. Thus we can say:
To conclude we can say that the human being can be understood in

terms of a co-existence of two entirely distinct entities, namely sentient ‘I’
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and material body. Their needs and activities are quite different and have to
be understood accordingly. But these two constituents of human being are to
act in close synergy with each other.
Q 13. Explain with examples where activities involves both body and 'I'
Differentiate between the activities of knowing, assuming,
recognizing and fulfilling with the help of an example. (UPTU
2010 – 11)
Explain the activities of knowing, assuming, recognizing and
fulfillment with one examples. (UPTU 2011 – 12)
Differentiate between the activities of the self and the body on any
two grounds. (MTU 2010 – 11)
What is the qualitative difference between the activities of the Self
and those of the Body? Illustrate with one example.
How recognizing and fulfilling in the self do depends upon knowing
or assuming?
Can the activities of the self be distinctly understood from the
activites of the body? Name any three activities and elaborate.
(MTU 2011 – 12)
ANS. If we look at the variety of activities that we are engaged in commonly
– we see that we can put them in three categories:
1. Activities that are going on in the self
2. Activities that are going on in the body
3. Activities involving both the self and the body
Knowing, assuming, recognizing and fulfilling are the activities involving
both the self and the body.
1. Activities of recognizing and fulfilling in the body: Apart from the
activities of Breathing, Heartbeat, Digestion etc., the activities of the body
can also be understood as recognition and fulfilment. In fact, the mutual
interaction between any two material entities can be understood as
recognition and fulfilment of their relationship. For example when we are
thirsty and drink water, the body absorbs the water to the extent needed and
uses for the nourishment of the various organs. Here, body recognizes its
relation with water and fulfils it.
Recognizing ---F--ulfilling
2. Activities of knowing, assuming, recognizing and fulfilling in the self
(‘I’): When it comes to self (jivan or ‘I’), which is a conscious entity; in
addition to ‘recognizing and fulfilling’, there is also the activity of assuming
and that of knowing. In fact, recognizing and fulfilling in case of human
beings will depend upon knowing and/or assuming.
a. We assume – We all make assumptions and our response (recognition and
fulfilment) is dependent on the assumption. For ex.: If I see a snake and
assumed it to be a rope, I shall respond differently to it, than if I take it to be
a snake itself. We call this activity ‘assuming or mannana’.
b. We recognize – We all recognize things today, we recognize a variety of
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our parents, friends, etc. We call this
activity ‘recognizing or pahachaanana’. The recognizing in ‘I’ depends on
assuming.
c. We fulfil –The response that follows recognition is called the activity of
‘fulfilling or nirvaha karna’. The fulfilment depends on the recognition. For
ex.: Once we recognize water, we take it.
Taken together we can write it as (in I):
Assuming ----------------------- Recognizing---------------Fulfilling
There is another activity that exists in us (in ‘I’). This activity is
called ‘knowing’. Knowing means we have the right understanding – the
understanding of harmony at all levels of our living. When we have the right
understanding, when we have the knowledge of reality, it is definite, and
then assuming becomes according to the knowing, and hence recognizing
and fulfilling becomes definite, or according to knowing. Until then, it is
subject to beliefs and assumptions, and this keeps changing. When we list
these down:
Knowing leads to Assuming leads to Recognizing leads to
Fulfilling
I Body
Desiring, thinking Breathing, heart-beat,
etc. etc.
Activiti Knowing,
Activities are …..
es assuming, Recognizing,
recognizing, fulfilling
fulfilling
Q 14. How can you say that the activities in ‘I’ are continuous?
Explain how activities in 'I' are continuous.
ANS. There are various activities in ‘I’. These activities are imaging,
analyzing and selecting/ tasting. If we observe these activities we will find
that we are imaging throughout the day, even at night. During the day, we
keep having desires, and these desires don’t stops even at night. The activity
of analyzing, takes place all the time as well. What we analyze may keep
changing, the activity of analyzing is continuous. Similarly, the activity of
selecting/tasting is also continuous. The object of the taste may change but
the activity of selecting/tasting is continuous. We are expecting something
all the time. And do the selection on the basis of this expectation. These
activities keep going on in us, irrespective of whether we want them or not.
E.g. my object of taste may change from rasgulla, to engineering or
nice looking bike, etc. similarly I may analyze about my personal life at one
moment and about my surrounding at the next moment and may start
thinking about my relationships.
These activities keep going on in us irrespective of whether we want
them or not. This is what happens when we say “I was going to the exam and
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that song kept repeating itself in me, it was so distracting”.
Q 15. “The problem today is that the desires, thoughts and expectations
are largely set by preconditioning or sensations” – examine this
statement.
What are the problems that we are facing today because of
operating on the basis of pre-conditioned desires and
sensation?
How do we go into conflicts when our activities are not guided by
our natural acceptance?
Explain how pre conditioning can lead to unhappiness.
Discuss the problems that are created by having desire, thoughts
and expectation on the basis of pre – conditioning. (UPTU
2011 – 12)
How do sensations and pre-conditionings influence our
imagination? Give two examples of each. (MTU 2011 – 12)
In today’s world, we are largely operating on the basis of
assumptions, which may be right or wrong. How does this
lead to uncertainty in ourselves? Illustrate with examples.
Explain pre-conditioning and its effects at individual level.
ANS. When our activities are not guided by our natural acceptance, then
they are guided by preconditioning and sensations. Preconditioning means
we have assumed something about our desires on the basis of prevailing
notion about it. We have not verified the desires in our own right. As a
result, we are not clear about what we will get out of fulfilment of that
desire. What is the issue with that? Unless we verify our desires, we may not
even know whether they are our! We may end up spending an entire
lifetime accumulating desires that are not our, and in running about trying to
fulfil them!
Sensation is a perception associated with stimulation of a sense organ
or with a specific body condition: the sensation of heat; a visual sensation.
We go into conflicts when our activities are not guided by our natural
acceptance:
A. Conflicts and contradictions in ‘I’ as a result of pre-conditioned
desire
We have not verified the desires, thoughts and expectations in us on
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Ethics As a result, these desires, thoughts
and selections are in conflicts. Since the desires are in conflict, the thoughts
they give rise to, are also in conflict and in turn, the selection from the
thoughts are also in conflicts. This conflict affects us in different manners:
1. Wavering aspirations: Our goals keep shifting as the inputs from the
outside also keep changing. Our desires thus keep shifting, because their
source is outside and these preconditioned desires may come from what
we read, see, hear, from media, friends, society, etc. hence, we are
always wavering in what we want; we are not able to be certain about it.
2. Lack of confidence: Since our desires are shaky, we are not sure about
them. As a result, we lack self confidence, in the true sense. Our
confidence seems relative i.e. we keep comparing ourselves with others
in order to feel confident.
3. Unhappiness/conflicts: Since our desires, thoughts and expectations are
in conflict, it becomes the cause for our unhappiness, leading to stress
and tension. Such desires will also be in conflict with our natural
acceptance
4. Lack of qualitative improvement in us: We focus largely on fulfilling
the needs of the body. As a result, we live with a sense of lack of
fulfilment. We are doing many things, accumulating a lot, progressing on
paper, but we don’t feel that we have improved, that we have become
better. It seems that only the things around us are changing!
a) State of resignation: Because we do not understand ourselves
properly and have contradictions within, we slowly start getting
disillusioned (pleasant but mistaken beliefs). We feel that there are no
solutions to these issues, and end up in a state of resignation.
B. Short lived nature of pleasure from sensations: The pleasure obtained
from sensations is short-lived. We have so much dependent on sensations
that instead of giving us some sensory pleasure, it becomes the source for
our happiness. This can be understood as follows:
The external object is temporary in nature the contact of the external

object with the body is temporary in nature. The sensation from the body to
‘I’ is temporary. And at last the taste of the sensation from the body in ‘I’ is
also temporary. Therefore, if the source for our happiness is temporary by
definition, then our need for continuous happiness will never be fulfilled.
Hence, any sensation we have from the body can’t be the source for our
lasting happiness.
To sum up, if our desires, thoughts and expectations are based on
pre- conditionings, we are generally in a state of great confusion. This
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confusion, unhappiness, conflict and stress. We have lack of clarity about the
self, relationships, society, nature and existence. We have lack of
confidence. We have a feeling of being unfulfilled, unsettled. We operate
largely on the basis of the environment, driven from the outside – either from
sensations, or based on pre-conditionings.
Q 16. “I am the seer, doer and enjoyer. The body is my instrument” –

Explain. (UPTU 2011 – 12)
How self enjoys the activities of the body?
ANS. There is a relation between the self and body that body act as an
instrument of self. Whatever self thinks body performs it physically. Body
does not decide itself. We can verify this by the following discussion.
I am the seer: When we are reading a book or listening, when someone is
explaining something to us, when we are watching a scenery or when
we are thinking – we are engaged in the activities of ‘seeing’ or
understanding. Now when we see some nice scenery we say ‘I am
seeing’ that means our self ‘I’ see via the eyes, the eyes don’t see, they
are just instruments, that unable me to see something outside. Different
images are formed in the eyes every time, but it is I who is able to
relate it to the meaning of that image every time. Similarly, I can see
inside ‘in me’ also – without the eyes. For example I can see that I am
getting angry. In this case I understand or know or am aware that I am
getting angry. When I see outside the body works as an instrument.
I am the doer: once I have seen/ understood something, I am the one who
decides what to do or not to do. I am the doer. For example, when I see
the scenery I am the one who decide to take a picture of the scenery. I
use my hands to pick camera and click a picture. The hands in the body
are thus used as an instrument. In this way I work with my hands and
legs.
I am the enjoyer: I saw the scenery and I took the picture. I am the seer and
doer so far. When I see the picture I like it. I am the one that enjoys it.
Thus there is a continuity of being the seer, doer and enjoyer. Similarly
when I eat, I am the one that gets the taste – from the tongue.
Q 17. Explain the activities of imaging, analyzing and selecting/ tasting

with a diagram. With the help of an example, show how are they
related.
What do you mean by ‘Power’ and ‘Activity’ of self?
ANS. The self is conscious in nature while the body is physico-chemical in
nature. The interaction between the ‘I’ and the body is in the form of
exchange of information. So the focus of attention is on two categories of
attributes of the self, namely, the powers of the self and the corresponding
activities as the manifest outcomes of these powers.
Power: This means the basic capacity in the self (‘I’). They are: desires,
thoughts and expectations.
Activities: Activity is the process of utilizing this power The activities are:
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imaging, analyzing, and selecting/tasting. The activity of analyzing means
breaking down the image into various parts or to open it up. Selecting/tasting
is with the expectation of fulfilling our desires with the expectation of
happiness. The activity of selecting/tasting is the basic level via which the
self interacts with the body.
We can understand the activities by a simple example. We may have
a desire to have respect by being the owner of a big house. This is in the
form of imaging – we have an image in us of fulfilment of this need for
respect via a house. Based on this image, we start working out the details of
the house. The house will have rooms and a verandha, there will be a kitchen
garden on the backside, it will have four rooms etc. Here the image of
wanting respect from the house split into many parts – this is called
analyzing. Now that we have worked out the details of the house, we go
about choosing the size, colour, etc. of the rooms and other details. This is
called selecting/ tasting. They are related in the sense that without the
activity of imaging, analyzing will not be possible and without analyzing,
activity of selection/ tasting will not take place.
Q 18. “The pleasures that we derive from sensations are short lived and
the efforts to extend them lead to misery” – examine this
statement.
Elaborate how sensation from the body cannot be a source for
continuous happiness.
ANS. A perception associated with stimulation of a sense organ or with a
specific body condition: the sensation of heat; a visual sensation. A term
commonly used to refer to the subjective experience resulting from
stimulation of a sense organ, for instance, a sensation of warm, sour, or
green.
The pleasure obtained from sensations is short-lived. We are driven
by five sensations (sound from the ears, touch from the skin, sight through
eyes, taste from the mouth, and smell from the nose) and most of the time we
are busy trying to get pleasure from sensations, from the senses. We have so
much dependent on sensations that instead of giving us some sensory
pleasure, it becomes the source for our happiness. Then what is the issue
with this is? This can be understood as follows:
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The external object is temporary in nature the contact of the external

object with the body is temporary in nature. The sensation from the body to
‘I’ is temporary. And at last the taste of the sensation from the body in ‘I’ is
also temporary.
The need of the ‘I’ is continuous, i.e. we want to have happiness, and
its continuity. Therefore, if the source for our happiness is temporary by
definition, then our need for continuous happiness will never be fulfilled.
Hence, any sensation we have from the body can’t be the source for our
lasting happiness.
No matter how much we try to be become happy via the senses, or
via bodily sensation, it does not last. This does not mean that we stop these
sensations from the body, or that we stop tasting from the senses. It only
means that we need to understand the limitations of happiness or pleasure
got from the sensations from the body and need to understand what is there
use or purpose. If we confuse this purpose with the happiness, we are in
trouble, since something that is temporary can’t be the source for our
continuous happiness.
We can thus understand that living on the basis of preconditioning
(“good life means having a nice car”) or sensations (happiness out of taste
from the body) means being in a state of being decided by the others or
outside, i.e. enslaved (partantrata). We are at the mercy of the
preconditioning and the sensation. Whereas, we want to be in the state of
self-organization of being decided by our own self, in our own right
(svantrata).
Q 19. Explian the activities of realizaiton and understanding. How do

they lead to harmony in the activities of ‘I’? Illustrate with an
example.
How does realization and understanding lead to definiteness of
human conduct?
Realization and understanding are essential for happiness and
harmony. Explain.
ANS. Realization: Means to be able to see the reality as it is. In realization,
we get the answer to “what is the reality?” This, for each one of us, translates
into the answers to “what to do?” and “why to do?” when we operate on the
basis of realization and gains understanding according to the realization then
it give definiteness and certainty and makes us self organized.
Understanding: Means to be able to understand the self organization in all
entities of nature/existence and their inter-connected organization “as it is”.
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We are able to see the harmonious interconnectedness at all the levels of our
living. Understanding plays an important role in desire making. When we do
not have the right understanding, our desire keep shifting, and this
indefiniteness is reflected in our thoughts, and selections we make, and
finally in our behaviour and work. On the other hand, when our
understanding is based on realization and we use this understanding in desire
making then our desire will be correct and thoughts and selection will be
according to the understanding.
These are the two activities in the self (‘I’) (placed at point 1 and 2 in
the figure). When we have (1) realization then (2) understanding becomes
according to the realization. When this happens, then (3) imaging or desires
get set according to this understanding. Consequently, (4) analysis or
thoughts become according to the imaging/desires and hence, the (5)
expectations or selection/taste are according to the thoughts/analysis. This is
called self- organization or svantrata. This leads to happiness and its
continuity.
In realization and understanding, we get the answer to “what is the
reality?” This, for each one of us, translates into the answers to “what to
do?” and “why to do?” Then what remains to find out is “how to do?”, which
comes from imagination (activities 3, 4, and 5). Is we see today we are
focusing on “how to do?”, without trying to first verify “what to do?” and
“why to do?”! It is just like traveling in a comfortable AC vehicle on a
smooth road without knowing where we have to go!
Q 20. Explain with examples the various activities in the self 'I'.
Briefly explain the activities of Desire, Thought and Expectation
in the self with an example. (MTU 2011 – 12)
With the help of one example each, explain how the activities of
the self (selecting/ tasting, analysing, imaging) may be in
harmony or disharmony? (UPTU2012 -13)
1. Power: This means the basic capacity in the self (‘I’). They are: desires,
2. Activities: The activities are: imaging, analyzing, and selecting/tasting.
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parts or to open it up. Selecting/tasting is with the expectation of fulfilling

our desires with the expectation of happiness. The activity of
selecting/tasting is the basic level via which the self interacts with the
body.
A simple example to understand these activities is a follow:
 We may have desire to have respect by being the owner of a big house.
This is in the form of imaging – we have an image in us of fulfilment of
this need for respect via a house.
 Based on this desire, we start working out the details of the house. Ex no.
of rooms, storeys, on which floor in will stay. The image of wanting
respect from the house is split into many parts – this is called analysing.
The activity of analysing means breaking down the image into various
parts.
 Now that we have worked out the details of the house, we go about
choosing the size, colour etc. of the room. This is called selecting / tasting.
(for the answer of last ques you have to give examples from your own
life)
Q 21. Explain how activities in self (I) are inter related.

1. Power: This means the basic capacity in the self (‘I’). They are: desires,
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:
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From outside (the body) to inside (in ‘I’)

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

continuous.
Selection leads to Thoughts leads to Desires leads to Thoughts
leads to
Selection
Q 22. What are the programs for ensuring the health of the body?
Explain.
What are the programs to take care of the body? Explain.
Suggest programms to ensure proper functioning of your body.
Can we sustain them without right understanding? (MTU
2010 – 11)
ANS. Our present lifestyle and conditionings are not very conductive to keep
the body fit and therefore it is important to understand sanyama and
swasthya correctly and maintain proper harmony with the body. As a
proposal, we need to work for the following few things
1. To understand and live with sanyama.
2. To understand the self organization of the body and ensure health of
the body.
1. Understanding and Living with Sanyama : Sanyama implies that the

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self takes the responsibility for proper nurturing, and right utilization of
the body. For this it is essential to understand the functioning of the body
instrument. It is also essential to understand that this instrument has a
limited life span and undergoes a pattern of growth and decay. The
interaction of the self with the body has to be in consonance with the
above objectives which are achieved through sanyama.
2. Understanding the self organization of the body and ensure health
of the body:
a. Nurturing of the Body: Proper Food, Air, Water, Etc.: In the
process of selecting food for the body, I need to make out the
elements which make a complete food so that it gives required
nutrients and energy to the body. On the basis of understanding
of the harmony of the self with the body, it can be said that the food
needs to be eaten only when we feel hungry. The choice of the food
has to be such that it is easily digestible and the food needs to be
taken with proper posture of the body and in right quantity.
b. Protection of the Body: The second issue is the protection of the
body. The clothes we choose for protection need to be such that
they ensure proper interaction of the body with the environment.
The right amount of exposure of the body to the air, water, and sun
is required to ensure its proper functioning.
c. Right Utilization of the Body (Sadupayoga): Right utilization of
the body as an instrument necessitates understanding the purpose
for which this instrument is to be used. Normally, we tend to believe
that the body is an instrument for sensory enjoyment, which is not
correct. We also happen to use our body to exploit other human
beings or rest of the nature which is not right utilization. It is
important to realize that the human body is an instrument to
facilitate right understanding and its actualization in life.
Q 23. What is the responsibility of the self towards the body? How is it
fulfilled?
How does the feeling of sanyama facilitate the correct appraisal of
our physical needs?
Suggest any two programs that you can undertake to improve the
health of your body.
How can we ensure the health of the body?
Explain. In what way does self control help us?
How does the feeling of sanyam ensure health of the body? List two
programs of sanyam. (UPTU 2010 – 11)
Explain the relation between the self and the body. What is the
responsibility of the self towards the body? (UPTU 2009-10)
What do you mean by Sanyam? How does it ensure harmony with
the body? Explain. (UPTU 2011 – 12)
ANS. The self has the responsibility for nurturing, protection and right
utilization of the body For this self has to follow some programs We need to
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work to understand the self organization of the body and ensure health of the
body.
Nurturing of the Body:
Proper Food, Air, Water, Etc.: In the process of selecting food for the
body, I need to make out the elements which make a complete food so that it
gives required nutrients and energy to the body. On the basis of
understanding of the harmony of the self with the body, it can be said that
the food needs to be eaten only when we feel hungry. The choice of the food
has to be such that it is easily digestible and the food needs to be taken with
proper posture of the body and in right quantity.
Protection of the Body:
The second issue is the protection of the body. The clothes we choose
for protection need to be such that they ensure proper interaction of the body
with the environment. The right amount of exposure of the body to the air,
water, and sun is required to ensure its proper functioning. To ensure the
heath of the Body, we need to take care of the following- i) Ahar-Vihar, ii)
Shram- Vyayam, iii) Asana-Pranayam and iv) Aushadhi-Chikitsa. We have
already discussed about Ahar (Food), let us now discuss about the others:
1. Proper upkeep (Vihar) of the Body: When we work, the Body gets tired.
When we take rest, the Body becomes fit to work. But again, there is a limit
to the amount of work and rest we need. We also need to ensure proper time,
posture and ways to work and to rest. We need to provide hygienic
conditions for proper functioning of the Body. These issues are included in
the upkeep of the Body.
2. Labour: Labour is another requirement. It means employing the body
physically for production and maintenance of physical facilities. The labour
we do helps each part of the Body to function properly.
3. Physical Exercises: We are aware of physical exercises. While doing
labour, some parts of the Body may get stressed much while others may not
get employed to that extent. With exercises, we can employ all the parts of
the Body in the desired way.
4. Asan-Pranayam: This is another way to keep the Body function properly.
In Asanas, we give the body proper postures by sitting or lying, and in
Pranayam, we ensure reguation of the breathing.
5. Treatment of the body: When the Body gets hurt, or is in disorder by
either misuse or because of the adversities of the environment etc., there is a
natural tendency of the Body to heal and come back to its desired state of
health. We only need to facilitate this process, and not suppress it. Thus,
when unpleasant sensations come from the Body indicating disorder, they
are to be properly interpreted and attended to.
With all the care we take, the body may require treatment at times.
There are several approaches to ensure this. It may be that just by going
without food for some time, the Body gets cured. Right choice for food may
also help. The treatment of the Body can be done by proper exposures of the
Body to air, water or sun too. Use of herbs or medicines may also serve the
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Here one thing to understand
in a self-organized way and I only need to facilitate the self-organization of
the body by arranging for material things. One thing to take care about is that
while curing the Body of one problem, we need to choose ways which do not
give rise to other problems.
Right utilization of the body (Sadupyog): Right utilization of the Body as
an instrument necessitates understanding the purpose for which this
instrument is to be used. Normally we tend to believe that the Body is an
instrument for sensory enjoyment, which is not correct. We also happen to
use our Body to exploit other human beings or rest of the nature which is
also not right utilization. It is important to realize that the human body is an
instrument to facilitate right understanding and its actualization in life.
This is an important issue. I need to ensure that I use my Body for
right behaviour and work. When I do so, it has favourable effects on the
Body. On the other hand, if I use it for acting in opposition with other human
beings or nature, like quarrelling, fighting, hitting, it has adverse effects on
the Body. I also need to arrange for equipments/ instruments for right
utilization of the body. They increase the efficiency and capacity of the
body.
Q 24. What is our present attitude towards the body? What are its
consequences?
“The state of harmony or lack of it in the self has a strong
influence on the health of the body” – comment on this
statement and illustrate with an example.
In what way are we irresponsible towards our body? What are its
consequences?
ANS. The human body is a self organized and highly sophisticated
mechanism. Today we are facing different problems and they are lack of
responsibility towards the body, tendency for medication to suppress the
ailment, and polluted air, water, food. Let’s take them in detail:
Lack of Responsibility towards the Body: Our lifestyle has become very
busy and unnatural. We usually do not give priority to take proper care of the
body. We have increasingly stated eating at odd hours, eating junk food, and
are largely ignorant about the state of our body.
Tendency for Medication to Suppress the Ailment: Whenever there is a
pain in any part of the body, it is a signal of some disorder which needs to be
properly attended to. However, our common tendency has become to
suppress this pain by immediate medication and then forget about it.
Polluted Air, Water, Food: We have polluted our environment today and it
is directly or indirectly harming us. There is contamination in the air, water,
soil, plants and we are responsible for it. Our food has become impure. Due
to heavy use of chemical fertilizers, pesticides and a lot of pollutions, our
food has all kinds of toxic contents in it. The air we breathe in, is polluted by
various chemicals released from industries and vehicles, while our water is
also polluted due to industrial effluents (liquid sewage), sewage etc. all this,
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is not conductive to the health of people.
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Q 25. In what way can we say that the human body is a self organized
unit?
ANS. The human body is a self organized and highly sophisticated
mechanism. The body is made up of several organs and glands and the
different parts of the body keep working in a close co-ordination. All the
activities keep the body fit for the use of ‘I’ (self or jivana) so that ‘I’ and the
body may work in synergy as a human being. The silent aspects of this
harmony b/w ‘I’ and the body are:-
1. The body acts according to the needs of I.
2. There is harmony among the parts of the body.
3. What our body follow only by the permission of I.
4. There is a strong coupling b/w I and the body. If I am in disharmony
e.g. in anger or stress or despair. It immediately starts affecting the
body adversely.
5. There are many diseases of the body that are caused or accentuated due
to disharmony in I. These are called psychosomatic diseases such as
asthma, migraine, hyper-tension etc. On the other hand, when there is a
strong disturbance in the body manifesting in the form of severe pain, it
distracts I from its normal functions.
6. I have the feeling of sanyama for the body and the body has swasthya.
Sanyama is basic to swasthya.
Q 26. The needs of the body are quantitative. Illustrate.

When we try to achieve continuity of happiness through sensation
by perpetuating contact with suvidha, the following pattern
results: Necessary and tasteful => unnacessary but tasteful =>
unnacessary and tasteless => inrolerable. Do you agree with this
statement? Support your answer with arguments. (MTU 2011 –
12)
Need of body are required in limited quantity. Illustrate with help
of examples.
ANS. Need of body are physical facilities. Physical facilities are needed for
the body in a limited quantity. When we try and exceed these limits, it
becomes troublesome for us after some time. Let’s take the example of
eating. As far as, physical facilities (say rasgulla) go, they are necessary in
the beginning, but if we keep consuming, it becomes intolerable with the
passage of time. This applies to every physical facility. We can only think of
having unlimited physical facilities, but if we try and consume, or have too
much of physical facilities, it only ends up becoming a problem for us. When
we try to perpetuate physical facilities, the following pattern results. With
time it successively changes from:
Necessary and tasteful
|
|
Unnecessary but tasty =>
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|
|
Unnecessary and tasteless =>
|
|
Intolerable!
(To elaborate this answer student can give 2-3 different names of physical
things they find necessary for them)
Q 27. What is pre-conditioning? What is their source?

What is the meaning of desire? How do we verify whether our
desries are comming from sensations or preconditioning or
natural acceptance? (UPTU 2010 – 11)
How human mind gets influenced or conditioned? (UPTU 2010 –
11)
What are the source of preconditioning?
ANS. Preconditioning means we have assumed something about our
desires on the basis of prevailing notion about it. They comes from what
we read, see hear, what our parents tell us, our friends talk about what the
magazines talk of, what we see on the TV etc. We have not self-verified the
desires in our own right. As a result, we are not clear about what we will get
out of fulfilment of that desire. The problem with that is, unless we verify
our desires, we may not even know whether they are our. We may end up
spending an entire lifetime accumulating desires that are not ours, and in
running about trying to fulfil them.
Q 28. What do you mean by right utilization of the body?

ANS. Normally we tend to believe that the body is an instrument for sensory
enjoyment, which is not correct. We also happen to our body to exploit other
human beings or rest of the nature, which is also not right utilization. Body is
the instrument of the self and the body needs to be given nutrition, protection
and utilized to work as an efficient and effective tool for the right purpose.
This utilization is termed as right utilization. In other words, employing our
body as an instrument for sensory enjoyment, and to exploit other human
beings or rest of the nature is not the right utilization. On the contrary
utilizing our body for right behaviour and work is actually the right
utilization of the body.
Q 29. How are sanyama and svasthya related?

Define sanyama and svasthya. How are the two related?
Write a short note on developing ‘self control’ and ensuring a
healthy life.
What is sanyam? How is it necessary in ensuring svasthya?
What is swasthya? How does 'I' affect the body in performing its
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Define Sanyam and Swasthya. How are they helpful in keeping

harmony between self and body. (UPTU 2011 – 12)
ANS. Sanyama means the feeling of responsibility in the self (I) for
nurturing, protection and right utilization of the body. Self control or
sanyama is the control of the mind and its desires, urges, emotions and
delusions. It is controlling the outgoing tendencies of the mind and the
senses and bringing them back to our self within. Swasthya is the condition
of the body where every part of the body is performing its expected function.
The word swasthya literally means being anchored to the self, being in close
harmony with the self. In other words, swasthya, in Sanskrit means self–
dependence (swa = your own). Also, embedded in its meaning are health,
sound state, comfort and satisfaction. So we can say that sanyam ensures
swasthya.
With right understanding, I get self-organized and take care of the
body properly. With lack of right understanding, I am able to do it and the
body becomes unhealthy. With right understanding and right feelings, the
body gets favourably affected. For example; when I am happy, the
temperature and pressure in the body are normal, when I am angry or tense,
they get upset. It means if I am in disharmony, say in anger or stress or
despair, it immediately starts affecting the body adversely. There are many
diseases of the body that are caused due to disharmony in ‘I’. These are
called psychosomatic disease, such as asthma, allergies, migraine, diabetes,
hypertension etc. so we can say that sanyam has a strong effect on swasthya.
UNIT 3
Short answer questions
Define the following
terms
1. Trust: Trust or vishwas is the foundational value in relationship. “To

be assured that each human being inherently wants oneself and the
other to be happy and prosperous” is known as trust.
2. Respect: Respect means individuality. The sense of individuality is

prime object. This is the first basic step towards respect (sammana).
Once we realized that we are individual then only we can see ourself
different from others. In other words, respect means right evaluation,
to be evaluated as I am.
values.html
AM 3. Affection: Affection is the feeling of being related to the other.
Ethics
Affection comes when I recognize that we both want to make each
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other happy and both of us are similar. Then for the first time, I feel
that I am related to the other that the other is a relative of mine. This
feeling is called affection.
4. Care: The feeling of care is the feeling to nurture and protect the body
of our relative. Care is level of active concern, or lack of negligence,
towards avoidance of possible dangers, mistakes, pitfalls, and risks,
demanded of a party as a duty or legal obligation. We understand a
human being as a coexistence of the self (‘I’) and the body, and the
body is an instrument of ‘I’. Based on this understanding, we take the
responsibility of nurturing and protecting the body of our relatives.
5. Guidance: The feeling of ensuring right understanding and feelings in

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

called reverence. We understand that we aspire for continuous
happiness and to realize it, we have to understand harmony at all the
levels of our living, and live accordingly. When we see that the other
has achieved this excellence- which means to understand and to live in
harmony at all the levels of living ensuring continuity of happiness, we
have a feeling of reverence for him/her. This feeling of accepting the
excellence in the other is called reverence.
7. Glory: Glory is the feeling for someone who has made efforts for
excellence. We find that there have been people in the history, or even
around us, who are investing their time, energy and their belongings to
achieve excellence (to understand and to live in harmony at all levels
of living ensuring continuity of happiness), to make others excellent.
This gives us a feeling of glory for them.
8. Gratitude: Gratitude is the feeling of acceptance for those who have

made efforts for my excellence. Gratitude is an emotion that occurs
after people receive help, depending on how they interpret the
situation. Specifically, gratitude is experienced if people perceive the
help they receive as (a) valuable to them, (b) costly to their benefactor,
and (c) given by the benefactor with benevolent intentions.
9. Love: Love is called the complete value since this is the feeling of
relatedness to all human beings. It is the emotion of strong affection
and personal attachment. In other words, love is a feeling of warm
personal attachment or deep affection, as for a parent, child, or friend.
It starts with identifying that one is related to the other human being
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(the feeling of affection) and it slowly expands to the feeling of being
related to all human beings.
10. Justice: Justice is the recognition of values (the definite feelings) in

relationship, their fulfilment, the right evaluation of the fulfilment
resulting in mutual happiness. Justice concerns itself with the proper
ordering of things and people within a society. There are four
elements: Recognition of values, fulfilment, evaluation and mutual
happiness ensured. When all the four are ensured, justice is ensured.
Mutual fulfilment is the hallmark of justice.
11. Differentiation (Disrespect): differentiation means accepting other on

the basis of body features, physical facilities or belief and not on the
basis of right evaluation.
12. Intention: Intention is what one aspires for (our natural acceptance).
In intention every human being wants to do what is right.
13. Competence: Competence is the ability to fulfil the aspiration. The

competence may be lacking which needs to be developed through
proper understanding and practice.
14. Fearlessness: Mutual trust and complementariness. It means every

member of society feels related to everyone else and therefore there is
trust and fearlessness. When every individual is able to live
harmoniously in relationship, and the needs of all the families are
ensured, fearlessness (mutual trust) in society will naturally follow.
15. Co-existence: Co-existence means to be related, to be in harmony. In

other words there is a relationship and complementarity among all the
entities in nature including human being. When human beings with
right understanding interact with nature, it will be in consonance with
the coexistence and will be mutually enriching.
16. Education – Right living: The content of education (shiksha) is the

understanding of harmony at all the four levels of our existence – from
myself to the entire existence. Right living (sanskaar) referes to the
ability to live in harmony at all the four levels of living. This
dimension of society works to ensure ‘Right understanding’ and ‘Right
Feeling’ or all encompassing solution called Samadhan in every
individual.
17. Health – Self-regulation: Sanyam (Self regulation) regeres to a

feeling of responsibility for nurturing, protecting and rightly utilizing
the body. When the body is fit to act according to the needs of the self
(I) and there is harmony among the parts of the body, it si referred to
as health or svasthya. Sanyam is basis of swasthya. This dimension of
society works to ensure ‘Prosperity’.
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18. Justice – Preservation: Nyaya (Justice) refers to harmony in the
relationship between human beings, while preservation (suraksha)
referes to harmony in the relationship between human being and the
rest of the nature (enrichment, protection and right utilization of the
nature). This dimension of society works to ensure ‘Fearlessness’
and ‘Coexistence’.
19. Production – Work: Work refers to the physical efforts made by

human on the rest of the nature, while production refers to the output /
physical produce that is obtained through these efforts. This dimension
of society works to ensure ‘Prosperity’ and ‘Coexistence’.
20. Exchange – Storage: Exchange refers to the exchange of physical

facilities between the members of the society, while storage refers to
the storage of physical facilities that is left after fulfilling the needs of
the family. It is important to note that exchange and storage is done for
mutual fulfilment and not for madness of profit or exploitation or
hoarding. This dimension of society works to ensure ‘Prosperity’ and
‘Fearlessness’.
Q 21. Define trust. Or How is ‘trust’ the foundation value of

relationships?
What do you understand by ‘trust’? What is its importance in
human relationship? (UPTU 2011–12)
ANS. Trust or vishwas is the foundational value in relationship. “To be
assured that each human being inherently wants oneself and the other to be
happy and prosperous” is known as trust. Having faith in others and
believing them. Trust is the expectation of people that they can rely on our
word. It is built through integrity and consistency in relationships. To keep
the trust on ourself and others, we have to pay attention on the intensions and
to understand if we or the other person is not able to do benefit, it is because
we are lacking competence. Trust is the result of right understanding of the
intention of all the human beings around us. This trust helps to improve our
competence in others and in ourselves.
Q 22. Define ‘affection’. Or How does affection lead to harmony in the

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

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Reaction Response
1.Doubt on intention. We are able to see that relationship
IS at the level of ‘I’.
We feel the relatedness with the other
2.Irritation – at the level of ‘I’
We don’t doubt the intention of the
other ‘I’.
3.Getting angry We feel a sense of responsibility to
improve our own competence and
4.Fights. the other’s competence
We work for mutual fulfilment.
Q 24. Difference between respect and differentiation.

What is the difference between respect and disrespect? Which of
the two is maturally acceptable to you? (UPTU 2009-10, 2011 –
12)
ANS. Difference between respect and differentiation
Respect Differentiation
1.Respect is right evaluation. Differentiationislackof understanding of respect.
This differentiation can take the form of:
Gender bias
2. Respect for others is generated by the right evaluation
Generation gap and understanding which leads to fulfilment in relations
among people. Caste struggle
Power play and domination
Communal violence
Clash of race, religion, etc.
class struggle,
This leads to the escalation in the
problems of societywhich
further lowers the respect
shown to others in society.
Q 25. Define love. Or How can you say that love is the complete value?
ANS. Love is called the complete value since this is the feeling of
relatedness to all human beings. It is the emotion of strong affection and
personal attachment. In other words, love is a feeling of warm personal
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AM attachment Ethics
or deep affection, as for a parent, child, or friend. It starts with
identifying that one is related to the other human being (the feeling of
affection) and it slowly expands to the feeling of being related to all human
beings.
The word love can refer to a variety of different feelings, states, and
attitudes, ranging from generic pleasure ("I loved that meal") to
intense interpersonal attraction ("I love my wife"). "Love" can also
refer specifically to the passionate desire and intimacy of
romantic love, to the sexual love of Eros (cf. Greek words for
love), to the emotional closeness of familial love, or to the platonic
love that defines friendship, to the profound oneness or devotion
of religious love. This diversity of uses and meanings, combined
with the complexity of the feelings involved, makes love unusually
difficult to consistently define, even compared to other emotional
states.
This feeling or value is also called the complete value since this is the
feeling of relatedness to all human beings. It starts with identifying that one
is related to the other human being (the feeling of affection) and it slowly
expands to the feeling of being related to all human beings. The feeling of
love leads to an undivided society, it starts from a family and slowly expands
to the world family in the form of love.
Q 26. What is meaning of justice in human relationships? How does it

follow from family to world family? (UPTU 2009 - 10)
What is ‘justice’? What are its four elements? Is it a continuous
or a temporary need?
Explain justice with the help of the diagram.
What is justice? How does it lead to mutual happiness? (UPTU
2011 – 12)
ANS. Justice is the recognition of values (the definite feelings) in
relationship, their fulfilment, the right evaluation of the fulfilment resulting
in mutual happiness. Justice concerns itself with the proper ordering of
things and people within a society. There are four elements: Recognition of
values, fulfilment, evaluation and mutual happiness ensured. When all the
four are ensured, justice is ensured. Mutual fulfilment is the hallmark of
justice. And justice is essential in all relationships. Justice starts from family
and slowly expands to the world family. The child gets the understanding of
justice in the family. With this understanding, he goes out in the society and
interacts with people.
If the understanding of justice is ensured in the family, there will be
justice in all the interactions we have in the world at large. If we do not
understand the values in relationships, we are governed by our petty
prejudices and conditionings. We may treat people as high or low based on
their body (particular caste, or sex or race or tribe), on the basis of wealth
one possesses or the belief systems that one follows. All this is source of
injustice and leads to fragmented society while our natural acceptance is for
an undivided society and universal human order. Having explored the
harmony in the human beings, we are able to explore the harmony in the
family. This enables us to understand the harmony at the level of society and
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AM nature/existence. Ethicsthe harmony in our living grows. We
And this is the way,
slowly get the competence to live in harmony with all human beings.
Q 27. What do you mean by differentiation in relationship? What are

the issues on which differentiation in relationship in prevalent in
the society?
How do we differentiate in relationships on the basis of body,
physical facilities, or beliefs? What problems do we face because
of such differentiation?
What is respect? When do we feel we have been disrespected?
How have we differentiated people on the basis of body and beliefs?
What is the meaning of respect? How do we disrespect others due to
lack of right understanding of this feeling? (UPTU 2010 – 11)
How do we come to differentiate between human beings on the basis
of body? Explian. What are its consequences? (MTU 2011 – 12)
[ to answer this ques you have to mention only the points of body
and there outcomes mentioned in next ques]
ANS. Respect means accepting individuality and doing right evaluation (to
be evaluated as I am). Our basis for respect today is largely quite contrary to
our discussion above. Instead of respect being a basis of similarity or one of
right evaluation, we have made it into something on the basis of which we
differentiate i.e. by respecting you mean you are doing something special,
because you are special or have something special or are in some special
position. Thus, all of us are running around seeking respect from one another
by trying to become something special.
Today, we are differentiating in the name of respect. We either
differentiate people on the basis of their body, on the basis of their wealth
and possessions or on the basis of their beliefs. There is no notion of respect
in terms of right evaluation. Thus, there is no real feeling of relationship,
only one of differentiation.
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On the basis of body
 Sex/gender: We ignore the fact that being male or female is an attribute
of the body, and not an attribute at the level of ‘I’. And differentiate in
giving respect on the basis of gender called male and females. In many
countries, people even prefer a male child to a female child, and in some
other societies, the other way round.
 Race: If the person is of the same race as oneself, then we treat them
differently. For example, we differentiate on the basis of skin colour –
white, brown, black etc. or on the basis of whether the person is of Aryan
race, Mongolian race etc. or on the basis of caste. Again here, we don’t do
the evaluation on the basis of ‘I’, but on the basis of the body
 Age: We have notions such as ‘one must respect elders’. There is no such
notion as respect youngsters. Here, we see that we are again evaluating at
the level of the body – age is related to the body, and not to ‘I’.
 Physical strength: If someone is stronger, we again treat him/her
differently. This is again at the level of the body. In fact, we think that we
are respecting the other while it is fear; the fear that if we do not treat
them like this, we will be harmed.
On the basis of physical facilities
 Wealth: We differentiate people because some have wealth than others.
What we term as a “rich person” gets idolized. We don’t even bother to
find out whether such people are feeling prosperous, or if they just have
wealth. This way, we are over-evaluating physical facilities first, which
are just meant to fulfil the needs of the body, and then on this basis, we
are wrongly identifying our relationship.
 Post: We try to respect on the basis of a person’s position. The post is
wrongly evaluated as the mark of a person’s excellence and
differentiation sets in. The post is considered important either on the basis
that it gives more physical facilities or on the basis that certain positions
are assumed to be important. In our education, we are trained directly or
indirectly to earn posts for us to fetch respect.
On the basis of beliefs
 ‘Isms’: ‘Ism’ means any belief in terms of a ‘thought-system’ that we
have, or that we have adopted. There are also many modern ‘isms’ such as
capitalism, socialism, communism, etc. The people following these sets of
beliefs are called capitalists, socialists, communists, and so on. The
people that have adopted them or are following them have been exposed
to them since childhood. Believing theirs to be the right belief. However,
all beliefs, as we have seen are at the level of desires, thoughts and
expectations (selections) in ‘I’. There is no definiteness at this level, and
hence, this becomes a cause for differentiation.
 Sects: People of one sect only consider those with a similar belief system
to be their ‘own’ and worthy of respect. Following a particular tradition,
or what we call as religion, becomes the basis of respect and disrespect in
relationship.
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Q 28. ‘Discrimination leads to acrimony in relationships’. Explain. What

problems are created when we discriminate? (UPTU 2010 – 11)
Explain the problems faced due to differentiation in relationship.
ANS. Differentiation based on sex/gender: Issue of women’s rights, and
women protesting and demanding for equality in education, in jobs, and in
peoples’ representation. People are insecure and afraid of one another based
on their gender.
Differentiation based on race: there are many movements and protect
against racial discrimination and demands for equality, racial attacks,
movements against cast discrimination has people living in fear of such
racism, racist attacks, casticism and discrimination.
Differentiation based on age: Protests and movements demanding for equal
rights for children on the one hand and for rights for elderly people on the
other, generation gap
Differentiation based on wealth: Class struggle and movements to do away
with class-differentiation. Many people suffering from a lack of self-esteem
and some even committing suicide,
Differentiation based on post: Protests against high handed government
officials. At the level of the individual, leads to depression, etc.
Differentiation based on ’isms: Fights, turmoil, terrorism and war, people
converting from one Ism to another in order to be able to get more respect.
Differentiation based on sects: Countless religions and sects and each sect
has its own movement to ensure that there is no discrimination against
people of their belief. Demands for special provisions in jobs and in
education.
Q 29. What do you understand by trust? Differentiate between intention

and competence with examples.
How do you differentiate between intention and competence, when
you have to judge the other? Why is it important?
What is intension and competence? How do they affect human
relationship?
How do you differentiate between intention and competence when
you have to judge the other? Why is it important? (MTU 2010 –
11)
ANS. Trust or vishwas is the foundational value in relationship. “To be
assured that each human being inherently wants oneself and the other to be
happy and prosperous” is known as trust. Mutual trust is a shared belief that
we can depend on each other to achieve a common purpose. Trust is the
expectation of people that they can rely on our word. It is built through
integrity and consistency in relationships. There are two aspects in trust:
1. Intention (wanting to – our natural acceptance)
2. Competence (being able to do)
Both intention and competence are the aspects of trust. Intention
is what one aspires for (our natural acceptance) and competence is the ability
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the aspiration. In intention every human being wants to do what is
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right, only the competence may be lacking which needs to be developed
through proper understanding and practice. But what we are doing today is
that when we are judging ourself we are judging on the basis of our
intention, whereas, when we are judging the other we are judging him on the
basis of his competence.
We trust our own intention while we are not ready to trust the others
intention. It is the same for other as well. We find that while we look at our
intention, we are sure of it, we are not sure of the other’s intention. We are
actually seeing their competence, and making a conclusion on their intention.
Hence, mistrust is born and we deny the relationship. We seldom look at our
competence and other’s intention.
It is very important to differentiate between intention and
competence. If we have trust on intention, we have a feeling of being related
to the other and we start helping the other to improve his competence, if he
does not have enough.
Q 30. Enumerate some of the important values which lie at the base of
good relationships. (UPTU 2010 – 11)
List down the values in human relationship.
What values are necessary in human relationship? Explain each
briefly.
What are the different values necessary in human to human
relationship? How do they lay the foundation for an undivided
human race?
What are the foundational values of relationships? How can they be
used to ensure strong and mutually relationships?
Name the values which are called as “foundation value” and
“complete value”. Define both these values. (UPTU 2010 – 11)
List down the foundation value and the complete value in human
relationship. Explain each with one example. (MTU 2011 – 12)
ANS. There are certain basic and important values in maintaining
relationship. These values, we all know, are the backbone of health and
happy family relations. The feelings, emotions, sentiments and respect all are
of real importance. These values lead to elimination of friction and
establishment of total harmony in relationship on long term basis. Values
that are important in any relationship are
1. Trust: Trust or vishwas is the foundational value in relationship. “To be
assured that each human being inherently wants oneself and the other to
be happy and prosperous.” If we have trust in the other, we are able to see
the other as a relative and not as an adversary.
2. Respect: Respect means individuality. The sense of individuality is
prime object. This is the first basic step towards respect (sammana). Once we
realized that we are individual then only we can see ourself different from
others. In other words, respect means right evaluation, to be evaluated as
I am.
3. Affection: Affection is the feeling of being related to the
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other. Affection comes when I recognize that we both want to make each
other happy and both of us are similar.
4. Care: The feeling of care is the feeling to nurture and protect the body
of our relative. Or in other words a state of mind in which one is troubled;
worry, anxiety, or concern is called care.
5. Guidance: The feeling of ensuring right understanding and feelings in
the other (my relative) is called guidance. We understand the need of self
(‘I’) for right understanding and feelings. We also understand that the other
is similar to me in his/her faculty of natural acceptance, desire of wanting
continuous happiness and the program of living in harmony at all the four
levels.
6. Reverence: The feeling of acceptance of excellence in the other is
called reverence. When we see that the other has achieved this excellence-
which means to understand and to live in harmony at all the levels of living
ensuring continuity of happiness, we have a feeling of reverence for him/her.
7. Glory: Each one of us wants to live with continuous happiness and
prosperity. Each one of us has the similar faculty of natural acceptance, has
the same goal and program and we have the same potential to realize
this. Glory is the feeling for someone who has made efforts for
excellence.
8. Gratitude: Gratitude is the feeling of acceptance for those who have
made efforts for my excellence. Gratitude is an emotion that occurs after
people receive help, depending on how they interpret the situation.
9. Love: Love is the emotion of strong affection and personal
attachment. In other words, love is a feeling of warm personal
attachment or deep affection, as for a parent, child, or friend. This
feeling or value is also called the complete value since this is the feeling of
relatedness to all human beings. It starts with identifying that one is related
to the other human being (the feeling of affection) and it slowly expands to
the feeling of being related to all human beings.
The above mentioned values are the core of all relations. One has to
follow all to gain on the day to day problems. These values are intrinsic and
available in every person. We need to find out in ourselves and implement.
Without implementation, one cannot think of a strong family relation.
Q 31. “When we are assured of the intention of the other and find that
the competence is lacking, we become a help to the other. When we
doubt the intention of the other, we get into opposition.” Explain.
In our behaviour, we generally observe our intention and others’
lack of competence. Does it lead to mutual happiness? What is
the alternative? Explain with the help of an example. (UPTU
2010 – 11)
ANS. We trust our own intention while we are not ready to trust the other’s
intention. It is the same for the others as well. They would also have the
same answers as we, to the table above. While the other trusts his/her own
intentions he/she does not trust mine Hence mistrust is born and we deny
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the relationship. When we are judging ourself we are judging on the basis of
our intention, whereas, when we are judging the other we are judging him on
the basis of his competence. We are sure in point 2 a) that we want to make
the other happy, but in point 4 a) we are not sure that the other wants to
make us happy. We find that while we look at our intention, we are sure of it,
we are not sure of the other’s intention. We are actually seeing their
competence, and making a conclusion on their intention, we say “I wanted
to do well, but I could not”. But for the other, we say “He did not
want to do well”. “Wanting to”, is the intention, “could not”, is the lack of
competence.
We can see that as we are not able to fulfil our intentions in terms of
our competence at all times. It is the same for the other as well. We want to
be related to the other, and we want the other to be related to us, irrespective
of who this other is. If we have trust in the other, we are able to see the other
as a relative and not as an adversary. We then become ready to become a
help to the other. Intentions are always correct; it is only the competence that
is lacking, which can be improved by right understanding.
Q 32. What is the basis of ‘respect’ for a human being? Do you see that
the other human being is also similar to you? Explain.
ANS. Respect means individuality. The sense of individuality is prime
object. This is the first basic step towards respect (sammana). Once we
realized that we are individual then only we can see ourself different from
others. In other words, respect means right evaluation, to be evaluated as I
am. If we respect a human being on the basis of ‘I’, following things are true
for every human being:
1. I want happiness and prosperity.
 The other too wants to be continuously happy and prosperous!
2. To be happy, I need to understand and live in harmony at all four levels
of my living.
 The other also needs to understand and live in harmony at all four
levels of his/ her living!
3. The activities in me (‘I’) are continuous, we can check this for our
desires, thoughts and expectations.
 It is the same for the other ‘I’ as well. The activities are continuous
there as well, and the other too has continuous desires, thoughts
and expectations!
When we see the above, what can we conclude? The other person
also feels quite like me! There are so many similarities! Let us put down
these similarities, in order:
1. We both want to have continuous happiness and prosperity.
 Our basic aspiration is the same.
2. We both need to have the right understanding, which is to understand and
live in harmony at all four levels of our living.
 Our program of action is the same.
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The activities and powers of the self are continuous and the same in both
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of us – at the level of ‘I’.
 Our potential is the same.
Based on these three evaluations we can conclude that
 The other is similar to me
When we are able to see that the other is similar to me, we are able to
recognize the feeling of respect in the relationship. If not, we either hold
ourselves, more or less than the other and this only leads to differentiation.
Q 33. What is the role of value system in family harmony?

How can you maintain harmony in relationship?
ANS. The family is the basic unit of human interaction… it is the anchor that
roots us… it gives us both roots to hold and wings to fly. It is not surprising
that children who grow up in happy families are more successful and well-
adjusted in life.
There is a set of proposals about the families for us to verify:
1. Relationship IS and it exists between the self (‘I’) and the other self
(‘I’)
2. The self (‘I’) has FEELINGS in a relationship. These feelings are
between ‘I’ and ‘I’.
3. These feelings in the self (‘I’) are DEFINITE. i.e. they can be
identified with definiteness.
4. RECOGNIZING and FULFILLING these feelings leads to MUTUAL
HAPPINESS in relationship.
Now, we will explore into each of the above in details.
1. Relationship IS and it exists between the self (‘I’) and the other self
(‘I’): Once we have recognized the existence of human relationships, we
are subsequently able to identify the feelings (values). When we work
and behave according to these feelings, it leads to fulfilment of both
sides in the relationship, i.e. it leads to mutual fulfilment.
Evaluation is a natural process when we live in relationships and we
constantly evaluating ours’ and the other’s feelings in the relationship.
For example, trust is wanted in a relationship and if there is a mutual
feeling of trust, then it leads to mutual fulfilment and there are no
complaints. But if there is doubt on the other, the happiness in
relationship is missing.
It is not possible to create the relationships that are existent in a
family. We are naturally born into this. In a similar way, the family has
not invented the social dependencies in which it exists. The family exists
naturally as a part of this social web of interdependency. So, we are
embedded in relationships, they are there and all that we need to do is to
recognize them and understand.
2. The self (‘I’) has feelings in a relationship. These feelings are
between ‘I’ and ‘I’: There are feelings in relations naturally. They do not
have to be created, nor can we remove them. We may try to suppress
them, or argue against them, or undermine them, but they are very much
there. These feelings are fundamental to the relationship and can be
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recognized. Let’s ask some questions:
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Question : Who has these feelings? ‘I’ or body?
Answer : ‘I’
Question : With whom does ‘I’ have these feelings? With the order
‘I’ or the other body?
Answer : With the other
‘I’. Here’s another question:
Question : Who want trust in relationship? Our Self or
body? Answer : Self want trust.
Question : From whom we want this trust? The other ‘I’ or Body?
Answer : From the other ‘I’.
This is something we can easily verify ourself, that it is ‘I’ that wants
trust. There is no part of the body that wants trust, no part of the body that
wants respect. When we respect someone, we respect the person’s ‘I’, and
not their body organs. When we ‘trust’ someone, it is the person, and not the
body. Trust is something to do with the person, the self (‘I’). That is to say,
the feelings in relationship are between ‘I’ and ‘I’.
3. These feelings in the self (‘I’) are definite. i.e. they can be identified
with definiteness.: With little exploration, we can see that feelings in
relationships are actually definite, and not vague. These are the values
characterizing relationships – e.g. Trust, Respect, Affection, etc. Living
with these values, we are able to participate in the right way with other
human beings.
4. Recognizing and fulfilling these feelings leads to mutual happiness in
relationship: Once we have recognized the existence of human
relationships, we are subsequently able to identify the feelings (values).
When we work and behave according to these feelings, it leads to
fulfilment of both sides in the relationship, i.e. it leads to mutual
fulfilment. Evaluation is a natural process when we live in relationships
and we are constantly evaluating ours’ and the other’s feelings in the
relationship. For example, trust is wanted in a relationship and if there is
a mutual feeling of trust, them it leads to mutual fulfilment and there are
no complaints. But if there is doubt on the other, the happiness in
relationship is missing.
To summarize – relationships in a family or in a society are not created, they
just are. We can understand these relationships and based upon this
understanding, it will be natural to have right feelings (values) in these
relationships. These feelings are definite and can be recognized with
certainty. We have also seen that recognizing the relationship and having the
feelings in relationship is an activity of the self (‘I’) and not the body. It
becomes clear that relationship is between the self (‘I’) and other self (‘I’)
and the feelings are also between ‘I’ and ‘I’. Mutual fulfilment is the natural
outcome of a relation correctly recognized and lived.
Q 34. Write the program to attain comprehensive human goal. Give

examples also.
What are the five dimensions of human endeavour in society
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conducive to ‘manaviya vyavastha’?
What are the five dimensions of Human Endeavour? How are they
helpful in achieving the comprehensive human goal?
What are the programs needed to achieve the comprehensive
human goal? List and define each briefly. (MTU 2011 – 12)
How doeas the self assume the responsibility towards the body?
How does it help to ensure prosperity? (UPTU 2012 -13)
ANS. Comprehensive human goals are right understanding, prosperity,
fearlessness and co-existence. Programs needed to achieve the
comprehensive human goals are:
1. Education – Right Living (Siksha – Sanskar)
2. Health – Self Regulation (Svasthya – Sanyam)
3. Justice – Preservation (Nyaya – Suraksha)
4. Production – Work (Utpadan – Kriya)
5. Exchange – Storage (Vinimaya – Kosh)
Education – Right Living: Education refers to understanding hormony at
all four levels of living. While right living refers to commitment and
preparedness to live in harmony at all four levels of living.
Health – Self Regulation: Sanyama refers to a feeling of responsibility for
nurturing, protecting and rightly utilizing the body. When the body is fit to
act according to the needs of the self (‘I’), and, there is harmony among the
parts of the body, it is referred to as health or svasthya.
Justice – Preservation: Justice (nyaya) refers to harmony in the relationship
between human beings, while preservation (suraksha) refers to harmony in
the relationship between human being and the rest of nature.
Exchange – Storage: Exchange (vinimaya) refers to the exchange of
physical facilities between the members of the society, while storage (kosa)
refers to the storage of physical facilities that is left after fulfilling the needs
of the family.
We can now see how these five dimensions of humanistic society are
able to ensure the human goal:
Education – Right living leads to Right
understanding
 Having the process of education and right living leads to right
understanding in the individual.
Health – Self-regulation leads to
Prosperity
 Having the program for health and sanyam leads to well being of the
body, nad identification of need for physical facilities which along with
production ensures feeling of prosperity in the family.
Justice – Preservation leads to Fearlessness and
Co-existence (respectively)
 Ensuring justice in relationship, or mutual fulfilment in relationship on
the basis of values like Trust, Respect, etc leads to fearlessness in
society, while Suraksha of nature – via enrichment, protection and
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in nature.
Production – Work leads to
Prosperity and Co-existence
 Production and work are for physical facilities, and this leads to a
feeling of prosperity in the family. Production is done in harmony with
nature, and hence, this also leads to co-existence with nature.
Exchange – Storage leads to
Prosperity and Fearlessness
When we store and exchange for mutual fulfilment and not for exploitation,
then it leads to fearlessness (trust) in society.
Q 35. Explain the comprehensive human goal. How does fearlessness

follow from right understanding and prosperity? (UPTU 2009 -
10)
What do you mean by comprehensive human goal? Explain. How
is it related to your goal in life? (MTU 2011 – 12)
ANS. In order to facilitate the fulfilment of the basic aspirations of all human
beings in the society, the following human goal needs to be understood in a
comprehensive manner:
1. When one does not have the right understanding, one remains disturbed
and also acts in a manner so as to create disharmony with other human
being as well as with rest of nature.
2. Prosperity in the family means that the family is able to identify its needs
and is able to produce/ achieve more than its requirements.
3. Trust in society means every member of society feels related to everyone
else and therefore there is trust and fearlessness.
4. Co-existence in nature means there is a relationship and complementarity
among all the entities in nature including human beings.
Abhaya means fearlessness; it is a permanent state where there is no
question of ever experiencing any fear. A person with abhaya is continuously
aware if his own reality; for him to become subject to fear would be
impossible. We should not consider this quality of abhaya as just the absence
of fear. The fearlessness in the society begins from the individual. We need
to ensure right understanding in the individual as the foundation of harmony
in the society. With right understanding, the need for physical facilities in the
family can be ascertained. By assessing our needs correctly and by
producing more than required the family can be prosperous. Assurance of
right understanding in the individuals and prosperity in the families,
understanding of human relationships leads to harmony and trust
(fearlessness) in the society. When every individual is able to live
harmoniously in relationship, and the needs of all the families are ensured,
fearlessness (mutual trust) in society will naturally follow. Thus the state of
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will only be achieved when we have right understanding at individual level
and prosperity at the level of family.
Q 36. Critically examine the state of society today in terms of fulfilment

of comprehensive human goal.
beings in the society, the following comprehensive human goal needs to be
understood.
Today the state of society in terms of this comprehensive human goal is:
Right understanding in individual: We are talking about information and
skills, but we are ignoring the need of right understanding, we are ignoring
the need to understand happiness correctly. We are ignoring the need to
understand and be in relationship.
Prosperity in families: We are not able to see that the needs of physical
facilities is limited and that, we can have more than what we need. We are
only talking about how to generate wealth. We seem to have forgotten that
the need to have wealth is connected with the need to keep the body healthy
and use it for the right purpose and not for maximizing accumulation for the
purpose of sensory enjoyment.
Fearlessness (trust) in society: In place of working for fearlessness, we are
working for strategic power. In the name of defence, we are misusing the
valuable resources of nature to make weapons and ammunitions. We are
becoming increasingly more fearful of each other, so most of the countries in
the world are busy preparing for war, in the hope that more and more
competence for war will lead to peace.
Co-existence with nature: Instead of co-existing we are busy figuring out
better ways to exploit nature. We have tended to assume that the goal of our
technological development is to get victory over nature, to subjugate the
entities in nature and to disrupt nature’s cycle, in pursuance of our whims
and fancies. We even have disregarded the truth that nature is our basic
support systems and disturbing its balance will result in our own destruction.
Q 37. Describe the concept of an undivided society and the universal

order and explain how both these can help to create a world family.
How can we move towards the universal human order?
ANS. The sarvabhaum vyawastha (Universal Human Order) is the state of
realizing the freedom of individual in context of this universe. The respect
towards mankind and nature is must to establish the universal order. Having
understood the comprehensive human goal, we are able to be in harmony not
only with human beings, but also with the rest of nature. We are able to see
that we are related to every unit in the nature and ensure mutual fulfilment in
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that relationship. Working on the five dimensions of human endeavour in the
light of right understanding, we are able to work for an orderly living of the
human society, whose foundational unit is the family and the final
destination is the world family.
Universal Human Order (Sarvabhauma Vyavastha) – feeling of being
related to every unit including human beings and other entities of nature.
Undivided society (Akhanda samaja) – feeling of being related to every
human being.
An undivided human centric society is one of the higher human
goals. Akhand samaj is the state of the society where all people of different
religion and thought process live together and work towards betterment of
the society.
Three activities can be performed to send the message of a holistic
society:
1. Educating society through workshops, seminars and street plays: this
is about organizing workshops, seminars and street plays at various
levels in society. The activity may be carried out by N.G.O.’s but must
receive the support of government organizations. These activities can be
categorized into three types which include
 Knowing the self,
 Knowing the existence on basis of self,
 Knowing the definite human conduct which is contribution of self
in existence.
2. Value education in educational institutions: value education should
be introduced in current education system at all levels – primary school,
secondary school, senior secondary school as well as college level.
3. Helping to apply values to the real world: organizations – both
government and non-government should open up counselling centres
which can help their employees or general public to apply values to real
life situations. It is about realizing the alternatives in life. Various
individuals are on the way of self-exploration, finding their natural
acceptance towards holistic approach of life and realizing it at all levels
starting from self (with knowledge) to family (with meaningful
relationships), then to society (education – health – production – business
– services). The idea is not to live in isolation or individualism but with
expansion of SELF to higher levels in the social system.
Q 38. Right understanding in the individuals is the basis for harmony in

the family, which is the building block for harmony in the society. Give
your comments.
ANS. Right understanding in the individuals is the basis for harmony in the
family, which is the building block for harmony in the society.
1. The harmony in the society begins from the individual. We need to
ensure right understanding in the individual as the foundation of
harmony in the society.
2. With right understanding, the need for physical facilities in the family
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can be ascertained. By assessing our needs correctly and by producing
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more than required the family can be prosperous.
3. Assurance of right understanding in the individuals and prosperity in the
families, understanding of human relationships leads to harmony and
trust (fearlessness) in the society. When every individual is able to live
harmoniously in relationship, and the needs of all the families are
ensured, fearlessness (mutual trust) in society will naturally follow.
4. When human beings with right understanding interact with nature, it will
be in consonance with the co-existence and will be mutually enriching.
We may also understand it in the following sequence.
1. Right understanding 2. Prosperity 3. Fearlessness (trust)
4. Co-existence
Q 39. Explain how production activities can be enriching to all the

orders of nature. Give any two examples. (UPTU 2009 - 10)
ANS. In nature, there are four different kinds of entities. One of entity
includes materials, the other kind is plants, herbs, etc., the third kind has
animals and birds and the fourth kind includes human beings. When we look
at their interrelationship, we find that the materials, plants and animals are
enriching for the others including human beings. There is cyclic and
enriching process in nature, and based on this process production is naturally
tak ing place in the nature. Humans only have to understand this feature of
nature. The purpose of science and technology is to facilitate the cyclic
processes in nature and make human bings more and more fulfilling to the
other entities. But we will find that human beings are neither enriching
(fulfilling) for humans nor for the other three kinds of entities. If only we
understand the processes in nature, we can design our production systems
through application of science and technology in such a way that this
fulfilment is better ensured, rather than disturbing it.
Q 40. How can the comprehensive human goals of Right understanding,

prosperity, fearlessness and existence create harmony in society?
What is the comprehensive human goal? Explain how this is
conductive to sustainable happiness and prosperity for all.
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.
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3. Trust in society means every member of society feels related to everyone
else and therefore there is trust and fearlessness.
4. Co-existence in nature means there is a relationship and complementarity
among all the entities in nature including human beings.
This is the comprehensive human goal.
With little exploration, we find that all four are required for human
society. We are not satisfied with anything less than this. This is the basic
minimum requirement to ensure sustainable happiness and prosperity. We
can’t cut down any of them. This is the minimum level that each one of us
wants, and also the maximum we can think of. We can’t think of anything
more than this. This is the target for each one of us, the whole human race
and the human tradition. The moment we leave anyone of them out, there
will be loss of continuity, and the goal cannot be achieved.
Q 41. How can I trust a stranger? Clarify.

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

Together, we call these ‘sanskara’.
2. Conformance: Each unit conforms through the principle of

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

 Animal order  Human order
4. Gathansheel: The material units are transformable, and their

composition keeps on changing, hence these are
gathansheel. The material units are transformable, and their
composition keeps on changing, hence these are gathansheel.
5. Gathanpurna: The other category of units the sentient ‘I’, do not

transform and are complete in composition, hence
gathanpurna. The sentient ‘I’ or consciousness, do not transform
and are complete in composition, hence are gathanpurna.
6. Kriyapurnata: Completion of right understanding in human being is

called kriyapurnata. When we have right understanding (understanding
of existence, understanding of self and understanding of human
conduct), the activities of realization and understanding which are
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currently dormant in I get exposed, we call this activity completeness
(kriyapurnata).
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7. Acharanpurnata: Ability to live with complete understanding is

called acharanpurnata. When there is completeness in the ability of I to
live with right understanding at all the four levels leading to mutual
fulfilment, it is called conduct completeness (acharanpurnata).
8. Innateness: Innateness means qualities which are innate to the

unit. Each unit in existence exhibits an innateness, an intrinsic quality
that cannot be seperated from it. We refer this priciple as innateness
also called dharna of that unit. This is inrinsic to the unit.
9. Svabhava (Natural Characteristic): When we look at the different

orders in nature, we find that each order has a certain value. In a
fundamental way, this is the ‘usefulness’ or ‘participation’ of the order
in existence. This ‘value’ or ‘participation’ is also referred to as
“natural characteristic”. The ‘characteristic’ the order displays in
‘natural to itself’. This is the same as the value of the entity, or its
participation also called ‘svabhava’.
10. Existence: Existence means whatever exist it is in harmony with every

other thing. There are two kind of realities in existence – units (nature)
and space. The units are in coexistence being in space. It means nature
submerged in space is existence.
11. Manviyata prun aacharan gyan: having understood I (Jeevan) and

the entire existence, we understood our relationship with every unit in
existence and fulfil it, leading to mutual happiness and prosperity is
called knowledge of human conduct (Manviyata prun aacharan gyan).
Q 12. What does ‘Knowledge of self (I)’ means?

ANS. Understanding the self (I), the activities in ‘I’ and their interrelation,
understanding the reality of ‘I’ as being distinct from the body is called
‘knowledge of self (I)’.
Q 13. What is sanskaar? Explain its effects or the conformance of the

human order.
ANS. Sanskaar means the values that a person gets at the time of his
upbringing. We can see that we humans are not according to our lineage or
race, as in animals. We may pick up something from our parents as we grow
up, but we are usually very different in many ways from them. We humans
are according to our imagination; according to our desires, thoughts and
selection in ‘I’. the desires, thoughts and selections we have in ‘I’ can come
from anywhere. It can come from past memories, it can come from our
parents, the environment, the media, anywhere. In the case of humans, we
can say ‘as the education, so the human’. We are according to our desires,
thoughts and selections. Together, we call these ‘sanskara’. Hence, we say
that a human being comforms to his or her sanskar or has ‘sanskaar
conformance’.
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Order Things Conformance
Human order Human beings Right values / sanskara conformance
Q 14. "As the seed, thus the plant". Explain.

ANS. As the seed, thus the plant, it means in plant order there is a seed
conformance. The plant grown from a seed will have the same qualities that
were present in the seed. A neem seed will always sprout a neem plant. All
of us know this. Its fruits, its leaves, the taste of the leaves, the colour of the
leaves, all this information, this basic information of every neem plant is
stored in the seed. Thus, we say the plant is always as the seed, or we can
say, ‘as the seed, thus the plant’. Hence, we say that a plant conforms to the
seed, or has ‘seed comformance’. This ‘seed comformance’ method is the
mechanism by means of which the continuity of a plant species is
mentained in nature/existence.
Q 15. Define ‘units’ and ‘space’.

ANS. There are two kinds of realities in existence: units and space. Unit is
something that is limited in size. Like a small blade of human hair to the
biggest planets we know of, they are all limited in size i.e. bounded on six
sides. So all the things we have been studying so far: the human beings,
animals, lumps of matter as well as various atoms and molecules, are all
units. We can recognize them as such, they are countable. Whereas, space is
not a unit but it exists, as a reality. We can’t touch it, smell it. We normally
just see through it. It exists everywhere. In other words the empty area all
around the nature is space.
Q 16. Define harmony in nature. OR Explain the harmony in

nature.
ANS. The aggregate of all the mutually interacting units – big or small,
sentient or insentient together can be called nature. These units are infinite in
number and we could easily observe that there exists a dynamic balance, self
regulation among all these units. This self regulation is harmony or balance
in nature. The law of nature has a unique cause and effect system which
must be understood in order to be in harmony with the natural law of things.
Natural harmony is necessary for the following reasons:
1. Natural harmony is necessary to solve the problem of global warming
and depletion of non-renewable natural resource can be aboided.
2. Natural harmony with trees cure all problems like – reduction of wind
velocity, energy savings, doing companion planting, development of an
eco-subsystem in terms of establishing a forest garden, reduction of
building heat.
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3. It is possible to achieve natural harmony in the establishment,
maintenance and management of educational institution like schools,
colleges and universities.
4. One can understand the depths of harmony and alignment in natural by
contemplating and reflecting upon the natural order. It is possible to
unravel the mystery of the natural systhesis in the midst of ongoing chaos
at the material plane.
Q 17. What do you mean by co-existence?

ANS. Co-existence in nature means there is a relationship and
complementarity among all the entities in nature including human beings.
Co-existence is a state in which two or more groups are living together while
respecting their differences and resolving their conflicts non-violently. Co-
existence has been defined in numerous ways:
1. To exist together (in time or space) and to exist in mutual tolerance.
2. To learn to recognize and live with difference.
3. To have a relationship between persons or groups in which none of the
parties is trying to destroy the other.
4. To exist together (in time or place) and to exist in mutual tolerance.
The world is full of Diversity – there are different nations, cultures,
religions, communities, languages, and beliefs. The beauty of existence can
only be maximized if everything in this world is in harmony. Peaceful,
symbiotic co-existence is the key to harmony in the world.
Q 18. Define the terms Gathansheel, Gathanpurna, Kriyapurnata and

Acharanpurnata.
Explain ‘Existence is Gathansheel and Gathanpurna and also
there is Kriyapurnata and Acharanpurnata in existence’.
ANS.
Gathansheel: The material units are transformable, and their composition
keeps on changing, hence these are gathansheel.
Gathanpurna: The other category of units the sentient ‘I’, do not transform
and are complete in composition, hence gathanpurna.
Kriyapurnata: Completion of right understanding in human being is called
kriyapurnata
Acharanpurnata: Ability to live with complete understanding is called
acharanpurnata.
The material units are transformable, and their composition
keeps on changing, hence these are gathansheel. The other category of
units, the sentient ‘I’, do not transform and are complete in composition,
hence gathanpurna.
The material units are changeful (with activities of recognizing and
fulfillment only) while the other kind of units are continuous (with activities
of knowing, assuming, recognizing and fulfillment).
The material units are available in two orders – material order and
pranic order. In the material order, an atom combines with another atom to
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form a molecule, a molecule similarly forms a molecular structure.
Molecular structures are found in two forms: lumps and fluids.
Fluids give nutrition to pranic order. In pranic order, the smallest
units are plant cells which combine with other cells to form plants, animal
bodies and human bodies.
The co-existence of ‘I’ with the animal body becomes the animal
order, and the co-existence of ‘I’ with the human body becomes the human
order.
Completion of right understanding in human being is called
kriyapurnata and ability to live with complete understanding is called
acharanpurnata.
Q 19. What do you mean by ‘innateness’? What is the innateness in the

four orders? (MTU 2011 – 12)
What do you understand by the term ‘innateness’ (dhaarna) in
nature? Explain the innatenss of material and animal
order in nature. (MTU 2011 – 12 even)
ANS. Innateness (dharana) : Innateness means qualities which are innate
to the unit. Each unit in existence exhibits an innateness, an intrinsic
quality that cannot be seperated from it. We refer this priciple as innateness
also called dharna of that unit. This is inrinsic to the unit.
Material order When we burn coal and it has finished burning and
only some ash is left and smokes have gone out, it is not that the basic
material, the fundamental particles in coal, have ‘cease to exist’ or
‘disappeared’ from existence. They may not be visible to the eye at that
moment, but they continue to exist, they still are in the form of other
matter or in the form of gases, etc. This is there with all material units.
We cannot destroy matter, we can only convert it from one form to the
other. Thus, “to exist”, or ‘existence’ is intrinsic to all material, it is
innate to it. We cannot separate the ‘existence’ of a thing from the thing
itself.
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Plant/bio order Because the pranic order is a development of the
material order, it also has the innateness of ‘existence’. In addition, it
also exhibits the ‘growth’. This priciple of ‘growth’ cannot be separated
from any units of this order. If it is of pranic order, it will grow. For
example, if you have a plant, you cannot stop it from growing. It will
continue to respire and keep changing in this way. The only way you
can stop it from growing is by cutting it, but when you do that, it ceases
to belong to the pranic order, instead decays and then belongs to the
material order. So, as long as you have a plant, it will grow.
Animal order The animal body is a development of the pranic order
and therfore this order inherits the innateness of the previous order
namely ‘existence’ and ‘growth’. This is at the level of the body, which
is physico-chemical in nature. In addition, all units in this order have
the ‘will to live’ in ‘I’. Indeed no unit in this order can be seperated
from this ‘will to live’. It is intrinsic to every unit in this order.
Human (knowledge) order When we look at the human being, we find
that ‘existence’ and ‘growth’ are fundamentally present in the body, just
as in the animal body. At the level of ‘I’ however, in addition to the
‘will to live’, a human being’s innateness is the ‘will to live with
happiness’.
Order Things Innate-ness
Material Soil, water,
Exisetence
order metals, etc.
Pranic
Plants and trees Exisetence + growth
order
Animal Animals and (Exisetence + growth) in body + will to
order birds live in ‘I’
Human (Exisetence + growth) in body + will to
Human beings
order live with happiness in ‘I’
Q 20. What is the svabhava (natural characteristic) of a unit? Elaborate

on the svabhava of a human order.
How does the natural characteristics (svabhava) of material order
helped man to lead a better life?
Explain the svabhav of human order and how it helps in living with
harmony.
Explain the natural characteristics of the material and pranic
orders. Give examples. (UPTU 2011–12)
What is the natural characteristics (swabhava) of human order?
Explain. (MTU 2011 – 12)
ANS. When we look at the different orders in nature, we find that each order
has a certain value. In a fundamental way, this is the ‘usefulness’ or
‘participation’ of the order in existence. This ‘value’ or ‘participation’ is also
referred to as “natural characteristic”. The ‘characteristic’ the order displays
in ‘natural to itself’. This is the same as the value of the entity, or its
participation also called ‘svabhava’ The svabhava of material order is
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‘composition/decomposition’, of Plant/bio order is

‘composition/decomposition’ and to nurture or worsen other pranic units.
The svabhav of animal order and human order can be understood in two
aspects: body and self. The svabhav of animal order is Composition /
decomposition, nurture / worsen in body and non cruelty, cruelty in ‘I’. The
svabhav of human order is Composition / decomposition, nurture / worsen in
body and perseverance, bravery, generosity in ‘I’.
Similar as to the case in animals, the human body also belongs to the
plant/ bio order and hence has the same svabhava or value/natural
characteristic as the pranic order. It either nurtures or worsens other
pranic units. As in the example above, when I digest the vegetable, I absorb
the plant and it worsens, while my body is nurtured. The svabhava/ value of
the self (‘I’) in human beings is perseverance (dhirata), bravery (virata)
and generosity (udarata).
 Perseverance (dhirata): Being assured that the all encompassing
solution is to understand and live in harmony at all levels of existence,
living with this commitment without any perturbation.
 Bravery (virata): Being assured that the all encompassing solution is to
understand and live in harmony at all levels and I am ready to help the
other to have the right understanding. This is the commitment to help the
other have the right understanding of the harmony and living at all levels
of existence.
 Generosity (udarata): Being assured that the all encompassing solution
is to understand and live in harmony at all the four levels and I am ready
to invest myself, my body and wealth to help the other have the right
understanding.
Human beings are not living as per this natural characteristic;
even though we have a svabhava, we are not living according to this. This is
basic reason for the contradiction and conflict that we see in human being.
This is what leads to a state of unhappiness. Only when we live according to
our basic human characteristics as mentioned above, we have definite
character, otherwise, it is not definite, it is uncertain, unlike other three
orders as discussed above.
Order Things Natural Characteristic
Composition / decomposition
order metals, etc.
Pranic Composition / decomposition + nurture
Plants and trees
order / worsen
(Composition / decomposition, nurture
Animal Animals and
/ worsen) in body + (non cruelty,
order birds
cruelty) in ‘I’
(Composition / decomposition, nurture
Human
Human beings / worsen) in body + (perceverance,
order
bravery, generosity) in ‘I’
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Q 21. Define harmony in nature and why is it important. Explain with
examples.
ANS. If one is to enjoy the benefit of life to the fullest, it is necessary to
develop and maintain harmony. The law of nature has a unique cause and
effect system which must be understood in order to be in harmony with the
natural law of things. Natural harmony is necessary for the following
reasons:
1. To solve the problem of global warming and depletion of non-renewable
natural resource can be avoided.
2. With trees cure all problems like – reduction of wind velocity, energy
savings, doing companion planting, development of an eco-subsystem in
terms of establishing a forest garden, reduction of building heat.
unravel the mystery of the natural synthesis in the midst of ongoing chaos
First of all we have to understand the importance of nature for our
existence then we have to understand our responsibility towards nature.
When we take from nature, we should also plan to give back to it. This is
possible. Renewable energy sources, such as solar power and wind, are
perhaps the best methods to begin moving in this direction. There can be
harmony only if each subsystem of the entire creation can strike a mutually
satisfying relationship with every subsystem without disturbing the other’s
peaceful existence and without hindering its own growth.
Q 22. Define harmony in nature and how will you create it. Explain with
examples.
ANS. Combination of all that is in solid, liquid or gas state is called as
nature. In other words, the aggregate of all the mutually interacting units –
big or small, sentient or insentient together can be called nature. These units
are infinite in number and we could easily observe that there exists a
dynamic balance, self regulation among all these units.
The law of nature has a unique cause and effect system which must
be understood in order to be in harmony with the natural law of things.
Natural harmony is necessary for the following reasons:
1. Natural harmony is necessary to solve the problem of global warming
and depletion of non-renewable natural resource can be avoided.
2. Natural harmony with trees cure all problems like – reduction of wind
velocity, energy savings, doing companion planting, development of an
eco-subsystem in terms of establishing a forest garden, reduction of
building heat.
3. It is possible to achieve natural harmony in the establishment,
maintenance and management of educational institution like schools,
colleges and universities.
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unravel the mystery of the natural synthesis in the midst of ongoing chaos
5. To create harmony in nature, first of all we have to work in the direction
of development of mankind from animal consciousness to human
consciousness. And this entails working for the right understanding.
Q 23. What are the four orders of nature? Briefly explain them.
ANS. All the physical objects that are in solid, liquide or gas state eighter
living or non living, collectively termed as nature. In other words, the
aggregate of all the mutually interacting units – big or small, sentient or
insentient together can be called nature. These units are infinte in number
and we could easily observe that there exists a dynamic balance, self
regulation among all these units. There are four orders of nature:
Material order The big land mass of the continents, gigantic water
bodies like ocean and seas, mountains and rivers, the atmosphere
above, the heaps of metals and mineral below, the dense gases and
fossil fuels deep below the surface of the earth – all fall into the
material order or padartha avastha. In fact, if we look around beyond
the earth, the material order is visible even in the form of stars,
planets, moons and several astronomical bodies.
Pranic order Our land mass is covered with grass and small shrubs and
they form the lining on the entire soil. Shrubs, plants and trees form
huge forest along with the flora in the ocean. All of this is the
plant/bio order or prana avastha and it is the next big order on our
planet. (The material order is far greater in quantity compared to the
plant/bio order)
Animal order Animals and birds form the third largest order and we
call them the animal order or jiva avastha. Here again, we see that the
plant/bio order is far greater in quantity than the animal order.
Human order Human are the smallest order and they are referred to as
human order or gyana avastha. Animals are far greater in quantity as
compared to the human order.
Q 24. Explain the differences and similarities between animal order and
human order. What is the relation between the two orders?
(UPTU 2009 - 10)
Present the difference and similarity between a human being and
an animal. Give examples to support your answer. (MTU
2010 – 11)
ANS. The two orders can be distinctly recognised in terms of their
characteristics, participation with other units in similar order, activities,
pattern of inheritance, etc. We can see this in the following diagram:
Or Natural Conf
Thi Innate- Basic
de Activity Characteris orma
ngs ness Activity
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AM r Ethics tic nce
(Compositio (Recognisi
(Compositi
(Exisete n / ng,
Ani on /
An nce + decompositi fulfillment Breed
mal decomposit
im growth) on, nurture / ) in body +
s ion,
al in body worsen) in (assuming, confo
and respiration)
or + will to body + (non recognisin rman
bir in body +
der live in cruelty, g, ce
ds selection in
‘I’ cruelty) in fulfillment
‘I’
‘I’ ) in ‘I’
(Compositi (Compositio Recognisin
on / (Exisete n / g, Right
decomposit nce + decompositi fulfillment
value
Hu Hu
ion, growth) on, nurture / in body +
s/
ma ma
respiration) in body worsen) in (knowing,
sansk
n n
in body + + will to body + assuming,
ara
or bei
(selection, live with (perceveranc recognisin
confo
der ngs
thought, happines e, bravery, g, rman
desire) in s in ‘I’ generosity) fulfillment
ce
‘I’ in ‘I’ ) in ‘I’
Things (Vastu)
Animal order: The animal order is made of various kinds of animals and
birds. These entities display both a body (physico-chemical activity) as
well as a conscious activity (self or ‘I’). The animal order thus is the
coexistence of the animal body (pranic order) and the self (or ‘I’ =
consciousness).
Human (knowledge) order: The human order is constituted of all the human
beings. Each human being is co-existence of the self (‘I’, conscious entity
= consciousness) and the body (pranic order).
Activity (Kriya)
Animal Order: Body In Animals – Physico-Chemical Activities: The body
displays respiration, or breathing, or pulsating also there is composition/
decomposition in the body.
‘I’ In Animals – Conscious Activities: The activities in ‘I’ are
fundamentally different from those in the body. ‘I’ is a unit that has the
ability or capacity of assuming. Animals make assumptions. If we have
a dog and some strangers come into the house, the dog may start barking
at him. If this person stays at our house, the dog may stops barking at him,
but will continue to bark at other strangers. What has happened here is
that the dog’s ‘assumption’ about this person has changed, due to which;
the way in which it responds to the person has changed. We call this
assuming.
Human Order: The activities in human body are similar to that in the animal
body, i.e. composition/ decomposition and respiration. When it comes to
consciousness or ‘I’, however, the human displays more than just an
ability to ‘select’ or make choices as animals do. In human beings, ‘I’
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the activities of desiring, thinking, and selecting/tasting, with a possibility
or need for understanding and realization. Only humans have this need to
know and that is why it is called gyana avastha – the knowledge order.
Innateness (dharana)
Animal Order: The animal body is a development of the pranic order and
therefore this order inherits the innateness of ‘existence’ and
‘growth’. This is at the level of the body, which is physico-chemical in
nature. In addition, all units in this order have the ‘will to live’ in
‘I’. Indeed no unit in this order can be separated from this ‘will to live’. It
is intrinsic to every unit in this order.
Human Order: When we look at the human being, we find that ‘existence’
and ‘growth’ are fundamentally present in the body, just as in the
animal body. At the level of ‘I’ however, in addition to the ‘will to live’,
a human being’s innateness is the ‘will to live with happiness’.
Natural Characteristics (Svabhava)
Animal Order: The body of the animal belongs to the plant/bio or pranic
order, and hence has the same ‘usefulness’ or ‘value’ as the pranic order.
Thus ‘nurture/worsen’ is the svabhava of the animal body. The
svabhava of the self (‘I’) of the animal order is non-cruelty (akrurata)
and cruelty (krurata). Cruelty (krurata) means the feeling that it can
fulfil its needs through violence and forcefulness. For ex., cows may
largely be living with a feeling of non-cruelty (akrurata); while animals
like tigers and lions may exhibit cruelty (krurata).
Human Order: Similar as to the case in animals, the human body also
belongs to the plant/ bio order and hence has the same svabhava or
value/natural characteristic as the pranic order. It either nurtures or
worsens other pranic units. As in the example above, when I digest the
vegetable, I absorb the plant and it worsens, while my body is
nurtured. The svabhava/ value of the self (‘I’) in human beings is
perseverance (dhirata), bravery (virata) and generosity (udarata).
1. Perseverance (dhirata): Being assured that the all encompassing
solution is to understand and live in harmony at all levels of existence.
2. Bravery (virata): I am ready to help the other to have the right
understanding.
3. Generosity (udarata): I am ready to invest myself, my body and wealth
to help the other have the right understanding.
Basic Activity:
Animal Order: there is only recognising, and fulfilment in body, and in self
(I) there is the basic activity of assuming, recognising, fulfilment.
Human Order: human displays the same basic activity as that of animal body
i.e. Recognising, fulfilment, but in self (I) human have one more activity
i.e. knowing,
Conformance (Anu-Sangita)
Animal order: Animals conform to their lineage. How animals are, their
behaviour is according to their lineage they belong to, the lineage they
come from Hence we say that an animal conforms to its breed, or has
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‘breed conformance’. This breed conformance method is the mechanism
by means of which the continuity of an animal species is maintained in
nature/existence.
Human (knowledge) order: We humans are not according to our lineage or
race, as in animals. We humans are according to our imagination;
according to our desires, thoughts and selection in ‘I’. The desires,
thoughts and selections we have in ‘I’ can come from past memories, our
parents, the environment, and the media, anywhere. In the case of
humans, we can say ‘as the education, so the human’. Together, we call
these ‘sanskara’. Hence, we say that a human being conforms to his or
her sanskar or has ‘sanskaar conformance’.
Q 25. Explain the difference and similarities between pranic order and
animal order. What is the relation between the two orders?
ANS.
Natural
Ord Thin Innate Basic Confor
Activity Characte
er gs -ness Activity mance
ristic
Composit Composit
Pran ion / ion / Recogni
Plant Exisete Seed
ic decompo decompo sing,
s and nce + conforma
orde sition + sition + fulfillme
trees growth nce
r respiratio nurture / nt
n worsen
(Composi (Recogni
(Composi tion / sing,
(Exiset
tion / decompo fulfillme
ence +
decompo sition, nt) in
Ani Anim growth
sition, nurture / body + Breed
mal als ) in
respiratio worsen) (assumin conforma
orde and body +
n) in in body + g, nce
r birds will to
body + (non recognisi
selection live in cruelty, ng,
in ‘I’ ‘I’ cruelty) fulfillme
in ‘I’ nt) in ‘I’
Q 26. What are the four orders in nature? Describe their activities and
natural characteristics?
What do you understand by ‘activity’? Write down the activity of
the four orders in nature. (UPTU 2011 – 12)
Distinguish between the activities of different orders of nature
giving an example of each. (MTU 2011 – 12)
ANS. Combination of all that is in solid, liquid or gas state, or the aggregate
of all the mutually interacting units – big or small, sentient or insentient
together can be called nature. We can categorize all these units into four
distinct orders.
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 Material order
 Pranic order
 Animal order
 Human order
The four orders can be distinctly recognised in terms of their natural

characteristics and activities.
Orde
Things Activity Natural Characteristic
r
Soil,
Mate
water, Composition / Composition /
rial
metals, decomposition decomposition
order
etc.
Prani Plants Composition / Composition /
c and decomposition + decomposition + nurture /
order trees respiration worsen
(Composition / (Composition /
Ani Animal
decomposition, decomposition, nurture /
mal s and
respiration) in body + worsen) in body + (non
order birds
selection in ‘I’ cruelty, cruelty) in ‘I’
(Composition / (Composition /
Hum decomposition, decomposition, nurture /
Human
an respiration) in body + worsen) in body +
beings
order (selection, thought, (perceverance, bravery,
desire) in ‘I’ generosity) in ‘I’
Q 27. How will you show interconnectedness and mutual fulfilment in

four order of nature with examples.
“Other than human order, the three orders are mutually fulfilling
to each other”. Explain with examples.
Material, pranic and animal order are fulfilling human order but
human are not fulfilling them. There is lack of mutual
fulfilment from human order. How and why is it so?
Discuss the human interrelationship with nature.
What are the orders of nature? How are all four orders
interconnected?
How are we disturbing the balance in nature?
There are four orders in nature. How does each order participate in
the harmony in the nature? Give few examples. (UPTU 2010 –
11)
What are the four orders in nature? How can the human order be
responsible to the other three orders? (MTU 2010 – 11)
Critically examine the attitude of humans today towards the other
three orders of nature. Try to make a proper evaluation of
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human efforts. (MTU 2010 – 11)
How is the human order related to the other three orders in nature?
How does this understanding help in choosing the production
activity for a human being? (MTU 2011 – 12)
ANS. In the nature, all the units are connected to each other and fulfilling
each other. Human being is related to all other human beings. On this basis,
we have feelings and emotions for everyone. Human being is connected to
all the material units in the existence and gets aware of it as he starts
exploring it. We can see this interconnectedness and mutual fulfilment in the
following diagram:
Material Order and Plant/Bio-Order: The material order provides the
nutrients to the plant/bio order in the form of soil, minerals, etc while
the plant/ bio order decays and forms more nutrients, thus enriching the
soil. The plant/bio order also decays to substances like oil and coal,
which are stored deep within the earth as protection against the heat
from the molten core inside the earth as well as the heat from the sun
(today, this is the material we are removing and using as fuel). Plants
help move the nutrients through the various layers of the soil. The
roots of the plants hold the soil together and prevent the soil from
erosion. Plants produce oxygen/ carbon dioxide and thus help in the
movement of the material order. There is a mutual interdependency
and co- existence we can see here.
Material Order, Plant/Bio- Order and Animal Order: The material order
provides the basis for movement of all animals, birds and fishes. Water,
oxygen and other gases are necessities for both plants and animals. At the
same time, the animal order helps enrich the soil with its excreta and this
excreta helps the plants with nutrients. The plant/bio order provides food for
animals, birds and fishes. The animal Order helps in pollination of the
flowers of the pranic order.
Material Order, Plant/Bio- Order, Animal Order and Human Order: We
humans also have a natural acceptance to be mutually fulfilling to
these three orders. However, we are not able to ensure this mutual
fulfilment. We are dependent on the material order for soil and
minerals and metals, but only end up polluting the soil and depleting
the fossil fuels; we are dependent on plants for our food and holding
together the larger ecosystem, but we have destroyed forests and
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destroyed multiple species of plants and herbs; we are dependent on
animals to carry out our production and transportation activities, but
have made many species of animals extinct, and are today known for
our cruelty towards animals. We can see that there is
interconnectedness and mutual fulfilment in all the orders of nature
except human order. We have to work on this.
Q 28. What do you mean by ‘conformance’? Explain the conformance in

the four orders.
ANS. Each unit conforms through the principle of conformance or
anusangita. It means how the continuity of the fundamental nature of the unit
is preserved.
Order Material order Pranic Animal
Human order
order order
Things Soil, water, Plants and Animals
Human beings
metals, etc. trees and birds
Seed Breed Right values /
Conform Constitution
conforman conformanc sanskara
ance conformance
ce e conformance
Material order The continuity of the fundamental nature of the
material unit is preserved through the physical and chemical processes.
Take iron for example. Each atom of iron comforms to the
constitutional structure of ‘Iron’. There is no atom of iron that will be
unlike the other atom of iron, if it were, we would not call it iron. We
call this ‘constitution conformance’. The material order exhibits
constitution conformance. We can verify this for all things in the
material order. For example, oxygen, nitrogen, other gasses, gold,
silver, aluminium… all of them comform to and are always
according to the constitution of their kind. Hence, we say that any
matter conforms to its constitution or has ‘constitution
conformance’.
Plant/bio order A neem seed will always sprout a neem plant. All of us
know this. Its fruits, its leaves, the taste of the leaves, the colour of the
leaves, all this information, this basic information of every neem plant
is stored in the seed. Thus, we say the plant is always as the seed, or we
can say, ‘as the seed, thus the plant’. Hence, we say that a plant
conforms to the seed, or has ‘seed comformance’. This ‘seed
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comformance’ method is the mechanism by means of which the
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continuity of a plant species is mentained in nature/existence.
Animal order We see that a cow is always like a cow, and a dog is
always like a dog. Animals conform to their lineage. How animals are,
their behaviour, is according to their lineage they belong to, the lineage
they come from. Hence, we say that an animal comforms to its breed,
or has ‘breed conformance’. This breed conformance method is the
mechanism by means of which the continuity of an animal species
is mentained in nature/existence.
Human (knowledge) order We can see that we humans are not
according to our lineage or race, as in animals. We may pick up
something from our parents as we grow up, but we are usually very
different in many ways from them. We humans are according to
our imagination; according to our desires, thoughts and selection in ‘I’.
the desires, thoughts and selections we have in ‘I’ can come from
anywhere. It can come from past memories, it can come from our
parents, the environment, the media, anywhere. In the case of humans,
we can say ‘as the education, so the human’. We are according to our
desires, thoughts and selections. Together, we call these
‘sanskara’. Hence, we say that a human being comforms to his or
her sanskar or has ‘sanskaar conformance’.
Q 29. How is the activity in human order is different with that of animal
and plant order?
ANS. An activity means something that ‘has motion’ and /or ‘has a
result’. The material order is active in multiple ways, and the same with the
plant order or animal order or human order. We are sitting in a room. But we
are active. We are thinking, desiring, the body has breath running, heart
throbbing. The air in the room is blowing. The wall standing constantly also
have activity. The chair in the room is also active. It may not be very visible
to our eyes but the chair is still active.
We can understand this activity in two ways:
 Things that we see are ‘visibly moving’, through the naked eyes, such as
a spinning top, a moving bus, a running man, are active, and
 All things that are ‘visibly stationery’, are not moving, are also active.
Like a stationary chair. The activity of chair is that the wood of the chair
is interacting with the environment and as a result it decays with time.
All units around us, including oursleves, are actibe, all the time. They
are interacting with the environment. In the activity, there is a state or
configuration and motion simultaneously. This remains all the time.
Order Things Activity
Material order Soil, water, metals, etc. Composition / decomposition Mate
Composition / decomposition +
Pranic order Plants and trees
respiration
(Composition / decomposition,
Animal order Animals and birds
respiration) in body + selection in ‘I’
(Composition / decomposition,
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Human order Human beings respiration) in body + (selection, thought,
desire) in ‘I’
rial order All material things (i.e. units in the material order)
can be understood as an acitivity of ‘units’ coming together to form a
bigger unit. We call this ‘composition’. For example, the chair is made
of smaller pieces of wood. Bigger units can also separte from each
other to form smaller units and we call this ‘decomposition’. Like a
wooden chair can decay after a few years. Thus any unit in the material
order can be understood as an ‘activity of
‘composition/decomposition’.
Plant/bio order When we look at all the units that make up the
plant/bio order we will find that they can be understood in terms of
composition/ decomposition and respiration. Not only do plants
compose (following new plants) and decompose (decaying), they are
also breathing, or pulsating, which we call respiration.
Animal order We can understand the activities of animal order in two
aspects:
 Body In Animals – Physico-Chemical Activities The body
displays the same activities that we see the plant. The body displays
respiration, or breathing, or pulsating, as we call it. The body is also
formed at one point in time and keeps building cells as well, i.e. there is
composition in the body. Hence, the activities in the body are the same as
that in the plant/bio order, which are: composition/ decomposition and
respiration. Hence, we say that the body belongs to plant/bio order.
 ‘I’ In Animals – Conscious Activities The activities in ‘I’ are
fundamentally different from those in the body. ‘I’ is a unit that has the
ability or capacity of assuming. Animals make assumptions. If you have
a dog and some strangers comes into the house, the dog may start
barking at him. If this person stays at your house, the dog may stops
barking at him, but will continue to bark at other strangers. What has
happened here is that the dog’s ‘assumption’ about this person has
changed, due to which, the way in which it responds to the person has
changed. We call this assuming.
It is important to note that this consciousness or faculty of
assuming is not in the body. The body belongs to the plant/bio order, and is
physico- chemical in nature. It just responds to physico-chemical inputs.
Human (knowledge) order The activities in human body are similar to
that in the animal body, and we have seen this in detail as:
composition/ decomposition and respiration. When it comes to
consciousness or ‘I’, however, the human displays more than just an
ability to ‘select’ or make choices as animals do.
Thus, in human beings, ‘I’ has the acitvities of desiring, thinking, and
selecting/tasting, with a possibility or need for understanding and realization.
Only humans have this need to know and that is why it is called gyana
avastha – the kowledge order.
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AM Q 30. How can we say that ‘nature Ethicsis Self Organized and in space Self-
Organization Is Available.’
ANS. Every unit is an organization. A unit recognizes other units and
combines to form a bigger organization. Starting from the atom, to the big
galaxy, this organization goes on, as a self-organization. At every level, we
get a self-organization. Sub atomic particles recognize each other and come
together to form atoms. Cells recognize each other and form organizations
like organs and a body. Planetary bodies, solar systems, galaxies are still
bigger organizations. We are not organizing it. We are not supplying it
organization from outside.
When we look at humans, we see that we are self-organized at the
level of the body. We are not organizing the body. We are not doing
anything for the coordination between the heart, kidneys, lungs, eyes, brain,
hands, legs, etc. All these are functioning together. Our input is needed only
to provide the required nutrition, and to assist the body when we fall sick/get
injured. At the level of ‘I’, we are not self-organized, but being in space,
self- organization is available to the self (‘I’). That’s why we are in pursuit of
happiness, which is essentially being in harmony. Whenever we are not in
harmony, we are unhappy.
All the units of four orders are self-organized. No one is organizing
them from outside. No one is supplying this organization. This self-
organization is available to units being in space. Hence, for space, we say
‘self organization is available’.
Q 31. Define existence? Show that existence is in a form of co-existence.

Existence is co-existence of mutually interacting units in all-
pervasive space. Explain. (UPTU 2010–11)
“Existence = Nature submerged in space” – Elaborate this
point. Short notes on Co-existence of units in space.
Differentiate between units and space. How are units self-organized
in space?
What do you mean by co-existence? How are units in co-existence
being in space?
How do unit and space co-exist?
What are the various attributes of units and space? Explain each.
Write a short note on ‘nature (units) submerged in space’. Explain
the meaning of submerged here. (UPTU 2011 - 12)
‘Existence is co-existence’. Give your opinion. (UPTU 2011 –
12) There is no existence without harmony. Explain.
ANS. All the units together constitute nature. All the units of nature exist in
space which is an important reality to understand. Existence is nothing but
the nature in space.
Existence = Exist + Essence, whatever exists.
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To be harmony
We define unit as something that is limited in size. Like a small
blade of human hair to the biggest planets we know of, they are all limited in
size, i.e. bounded on six sides. So, all the ‘things’ we have been studying so
far: the human beings, animals, lumps of matter as well as various atoms and
molecules, are all ‘units’. We can recognize them as such, they are
countable.
But there is another ‘reality’ called ‘space’. We normally don’t pay
attention to this ‘reality’, because it’s not a ‘unit’. We can’t ‘touch it’, smell
it. We normally just ‘see through it’. But the fact is because we can’t ‘touch
it’ or ‘see it’ as we would see a unit like our body, our friends, or a piece of
rock, doesn’t mean it does not exist. Space exists everywhere. Co-existence
is a state in which two or more groups are living together while
respecting their differences and resolving their conflicts non-
violently. Co-existence has been defined in numerous ways:
1. To exist together (in time or space) and to exist in mutual tolerance.
2. To learn to recognize and live with difference.
3. To have a relationship between persons or groups in which none of the
parties is trying to destroy the other.
4. To exist together (in time or place) and to exist in mutual tolerance.
EXISTENCE
Nature submerged in Space

(Collection of units) (Empty)
Limited Unlimited
Active
No activity
Energized
Equilibrium energy
Recognizes and fulfils the relation All
reflecting, transparent
Self organized Self
organized is available
Unit All
pervasive
Abundance with diversity All
pervasive
Consciousness (I) – Nirantar Nitya
Material- Anitya (Ulimited
in space and time)
(Niranatar: Limited in space, Unlimited in time, Anitya: Limited in space
and time)
When we look at the existence around, the first thing we see is
space. And then we see the units in space. Between every two units there is a
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space. The units exist in space. If we were to define this, we would say that
there are two kinds of realities in existence and these are: space and units (in
space). So we say,
Existence = space + units (in space)
Since nature consists of the four orders we have been discussing, we can
say,
“Existence = Nature submerged in space”.
Nature = Four orders (Material, Plant/Bio or Pranic, Animal and Human
Order)
Q 32. Explain the concept of holistic perception of harmony in existence.

ANS. The existence is units in space. Space is the empty area all around. The
units are of two types: material (insentient) and conscious (the sentient ‘I’).
The material units are transformable, and their composition keeps on
changing, hence these are gathansheel. The other category of units, the
sentient ‘I’, does not transform and are complete in composition,
hence gathanpurna. The material units are changeful (with activities of
recognizing and fulfilment only) while the other kinds of units are
continuous (with activities of knowing, assuming, recognizing and
fulfilment). The material units are available in two orders – material order
and pranic order. In the material order, an atom combines with another atom
to form a molecule; a molecule similarly forms a molecular structure.
Molecular structures are found in two forms: lumps and fluids. Fluids give
nutrition to pranic order. In pranic order, the smallest units are plant cells
which combine with other cells to form plants, animal bodies and human
bodies.
The co-existence of ‘I’ with the animal body becomes the animal
order, and the co-existence of ‘I’ with the human body becomes the human
order. Completion of right understanding in human being is
called kriyapurnata and ability to live with complete understanding is
called acharanpurnata.
If we look at the left side of the chart, the transformation keeps taking
place and the transformation is cyclic in nature. But on the right hand side,
the transitions are acyclic. This implies that what we have understood
continues to stay with us. We will never miss it. This is a transition in one
direction. This is actually called development (vikas).
So, Existence is in the form of co-existence. It is in Harmony. We
don’t have to create this harmony, it already exists. We only have
to understand it to be in it. This means that having the knowledge of self
(‘I’) gives me the knowledge of humane conduct (how to live in existence,
with the four orders). With this knowledge, I can live with humane conduct.
This is the pending task we have to complete.
Q 33. Explain how there is recyclability and self regulation in nature.

Write a short note on the recyclability and self-regulation in
nature.
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AM Explain the recyclabilityEthics
in nature with any two examples
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(UPTU 2009-10)
There is recyclability in nature. Explain this statement with any
two examples. How does it help in production activity?
(UPTU 2011 - 12)
Explain the recyclability of any two units in nature with
examples. How is it useful for sustainable production
activities? (UPTU 2010 – 11)
ANS. There are several cyclical processes that we can see in nature. For
example the cycle of water, evaporating, condensing and precipitating back
to water giving the weather phenomena. The cycles keep these materials
self- regulated on the earth. Breeds of plants and animals are similarly self-
regulated in their environment. In a forest, the growth of trees takes place in
a way so that the amount of soil, plants and animals remains conserved. It
never happens that the number of trees shoots up and there is a lack of soil
for the trees. The appropriateness of the conditions for growth of both plants
and animals are self-regulated in nature keeping the population proportions
naturally maintained. This phenomenon is termed as self-regulation. In a
single breed of animals, the number of males and females generated through
procreation is such that the continuity of species is ensured by itself. This
happens with humans too, but inhuman practices have led to
disproportionate numbers of men and women. These two characteristics
namely, cyclical nature and self-regulation provide us with some clues of the
harmony that is in nature.
Q 34. Explain the basic activity in the four orders in

nature. ANS.
Order Things Basic Activity
Recognising, fulfillment
order metals, etc.
Pranic
Plants and trees Recognising, fulfillment
order
(Recognising, fulfillment) in body +
Animal Animals and
(assuming, recognising, fulfillment) in
order birds
‘I’
Recognising, fulfillment in body +
Human
Human beings (knowing, assuming, recognising,
order
fulfillment) in ‘I’
In the material and pranic order, there is only recognizing and
fulfilment. Such units do not have the activities of assuming and
knowing. Take for example, hydrogen and oxygen recognise the relation to
each other, and combine to form water. A brick and the other brick have a
definite relation, recognise it and get arranged to form a building. A plant
recognises the relation with sun and water, and fulfils it by acting
accordingly. Such activities take place in a similar way all the time, there is
no seleciton involved here. A plant does not choose to turn or not to turn to
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sun, absorb or not to absorb water. Similarly, the fan in your room does not
choose to rotate clockwise or anti-clockwise. It turns as per the winding in
the motor. No choise.
When we look at the animals and humans, we find selection
taking place.
Q 35. Comment on the statement: “Nature is limited and space is

unlimited.”
ANS. Nature has four orders and there are units in each order. Each unit is
limited in size. The size ranges from being really small (atom) to really big
(galaxies). Each and every unit is finite and limited in size, be it the smallest
particle or the biggest galaxies. Space, on the other hand is unlimited. Space
has no ‘size’, unlike units, it is not bounded. So, there is no beginning or end
to space, as there is to units. For example, when we take a book, we know
that it starts and finishes. We say the book is ‘limited’ in size. When we take
space, there is no such thing. There is space behind us, inside us, between us
and the book, between the book and the earth, in the book, in every page of
it, inside the page, and beyond the earth…. all the way till we can imagine.
We find that space pervades; it is all-pervading. Units, on the other hand
are not all-pervading. This is how we recognize them as units.
Q 36. Explain energized and energy in equilibrium.

ANS. What we normally call or consider as energy today, is the ‘transfer of
energy’. For example, when you place water in a vessel on the stove, we say
the heat energy from the flame was transferred to the water in the vessel.
Anything that is a unit, has activity, anything that has activity, is
energized. All the particles in the water and the metal stove are active, very
active and energized. Hence we don’t say that space is energized but we say
‘space is energy in equilibrium’ or it is ‘constant energy’. All units are
energized in space.
This energy is available to all units. In other words, space is
equilibrim energy, all units are in space; all units are energized and active
being in space.
UNIT 5
Define the following terms

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

ensuring the role of physical facility in nurture, protection and
providing means for the body.
3. Artistic value (kala mulya): The participation of a human being in

ensuring the role of physical facility to help and preserve its utility.
4. Policy (Niti): Policy is the decision (plan, program, implementation,

results, evaluation) about the enrichment, protection and right
utilization of the resources (self, body and wealth – mana, tana and
dhana). This is an outcome of my desires, thought and expectation
(selection) as guided by right understanding.
5. Character (Charitra): The definiteness of my desire, thought and

selection gives definiteness to my living. Definitiveness of character is
the outcome of the definiteness of my behaviour and work.
6. Professional Ethics: Professional ethics means to develop

professional competence with ethical human conduct. Ethical human
conduct means definitiveness of human conduct. Ethical human
conduct is the foundation of professional ethics.
7. Universal Human Order: Universal human order (sarvabhauma

vyavastha) is a feeling of being related to every unit including human
beings and other entities of nature. Having understood the
comprehensive human goal, we are able to be in harmony not only
with human beings, but also with the rest of the nature. We are able to
see that we are related to every unit in nature and ensure mutual
fulfilment in that relationship.
8. Perseverance (Dhirata): After understanding the system, patiently

participating in it. Being assured that the all encompassing solution is
to understand and live in harmony at all levels of existence, living with
this commitment without any perturbation.
9. Bravery (Veerta): Helping other in understanding and participating in

system. (1) Being assured that the all encompassing solution is to
understand and live in harmony at all levels of existence, and I am
ready to help the other have the right understanding. (2) this is the
commitment to help the other have the right understanding of and live
in harmony at all levels of existence.
10. Generosity (Udarta): Using our mind, body and wealth in system.
Readiness to invest oneself, one’s body and wealth to help the other
have the right understanding and live accordingly.
11. Kindness (Daya): To give opportunity or thing to a person who have

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

If a person neither has resource not the abilities to rightly utilize the
resources then providing him both ability and resource is called
compassion.
14. Economic Value (Artha Niti): policy for enrichment of self, body
and wealth
15. Political Value (Rajya Niti): policy for protection of self, body and
wealth
16. Policy For Universal Human Order (Dharma Niti): policy for right
utilization of self, body and wealth
17. Samagra Vyavastha: the whole existence is in coexistence i.e. nature

is submerged in space and both exist in harmony, this is known as
samagra vyavastha. It is definite and self organized system.
18. Holistic Alternative: A correct appraisal of the comprehensive human

goal and human welfare and the realization of co existence at all levels
enable us to visualize and gradually evolve a viable alternative to the
prevailing pattern of human living. Thus the right understanding
prepares us for moving towards the holistic alternative (universal
human order, svarajya) which will be sustainable as well as conducive
to fulfil the basic human aspirations for all human beings.
19. Universal Human values: Universal human values are manifestation

of the truth of existence (harmony, coexistence) in various dimensions
of human interaction in terms of the participation in the universal
order.
20. Humanistic Education: Humanistic education means appropriate

integration of values and skills so that human beings are able to
understand their physical needs correctly and adopt suitable techniques
and production systems to cater to these needs in an eco- friendly and
people friendly manner.
21. Humanistic Constitution: Providing clear guidelines and policy

frame work conducive to the development of an un-fragmented human
society and a universal human order is humanistic constitution. It can
be possible only by the help of right understanding.
22. Profession: (a) participation in the larger order, in the form of

behaviour and work. (b) to profess what one knows – in human
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consciousness with the right understanding.
Q 24. What is ethical human conduct? OR How does right

understanding provide the basis for ethical human conduct? Give two
examples.
ANS. The right understanding gained through self-exploration enables us to
identify the definitiveness of human conduct which may also be called the
ethical human conduct. It is the same for all human beings. So we are also
able to understand the universality of ethical human conduct which is in
consonance with the universal human values. Unless we have the right
understanding, we are not able to identify the definitiveness of ethical human
conduct.
Q 25. What is ethical human conduct? Explain in terms of values,

policies and character with appropriate examples.
ANS. The right understanding gained through self-exploration also enables
us to identify the definitiveness of human conduct which may also be called
the ethical human conduct. It is the same for all human beings. So we are
also able to understand the universality of ethical human conduct which is in
consonance with the universal human values. Unless we have the right
understanding, we are not able to identify the definitiveness of ethical human
conduct. It can be understood in terms of the following:
1. Values (Mulya):
2. Policy (Niti):
3. Character (Charitra):
1. Values (Mulya): Competence of living in accordance with universal
human values or the participation of a unit in the larger order- its natural
characteristics or svabhava. The values of a human being can be enumerated
as thirty, which are listed below:
A) Values in self (Jivan Mulya):
Happiness (Sukha): Definitiness of expectation (selecting/ tasting)
based on definitiness of thought manifests as happiness.
Peace (Shanti): Definitiness of thought based on definitiness of desire
manifests as peace.
Satisfaction (Santosh): Definitiness of desire based on understanding
manifests as satisfaction.
Bliss (Ananda): Understanding based on realization manifests as
bliss.
B) Values in Human – Human Relationship (Sambandh Mulya):
Established – Values Expressed – Values
1 Visvasa (Trust) Saujanyata (Complementariness) 10
2 Sammana (Respect Sauhardra (Compliance) 11
3 Sneha (Affection) Nistha (Commitment) 12
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4 Mamta (Care) Udarata (Generosity) 13
5 Vatsalya (Guidance) Sahajata (Spontaneity) 14
6 Shraddha (Reverence) Pujyata (Obedience) 15
7 Gaurava (Glory) Saralata (Ease) 16
8 Kritagyata (Gratitude) Saumyata (Self-Restraint) 17
9 Prema (Love) Ananyata (Unanimity) 18
What we need to have is the established value; the expressed value is
a natural outcome.
C) Values of a Human Being in its Participation in Universal Human Order
(Manav Mulya):
Perseverance (Dhirata): After understanding the system, patiently
participating in it.
Bravery (Veerta): Helping other in understanding and participating in
system.
Generosity (Udarta): Using our mind, body and wealth in system.
Kindness (Daya): To give opportunity or thing to a person who have
ability
Beneficence (Kripa): To give ability to a person who have
opportunity or thing
Campassion (Karuna): Providing both ability and thing to a person.
D) Values of Human Being in the Interaction with the Rest of the Nature
(Vastu Mulya):
Utility Value (Upyogita Mulya): To prepare a physico-chemical
object for nourish and protection.
Artistic value (Kala Mulya): To ensure the long lasting utility of the
object.
2. Policy (Niti): The decision (plan, program, implementation, results,
evaluation) about the enrichment, protection and right utilization of the
resources (self, body and wealth – mana, tana and dhana). Have three parts:
A) Economic Value (Artha Niti): enrichment of self, body and wealth
B) Political Value (Rajya Niti): protection of self, body and wealth
C) Policy for Universal Human Order (Dharma Niti): right utilization
of self, body and wealth
3. Character (Charitra): The definiteness of my desire, thought and
selection gives definiteness to my living.
A) Sva Nari, Sva Purush: Chastity in conjugal relationship
B) Sva Dhana: Rightful production, acquisition and utilization of
wealth
C) Dayapurna Vyavahar and Dayapurna Karya: Kindness in
behaviour (people friendly) and work (eco friendly)
Q 26. What do you understand by definitiveness of ethical human

conduct? Why is this definitiveness desirable?
What do you mean by definitiveness of ethical human conduct?
How can it be ensured? (UPTU 2011 – 12)
ANS The right understanding gained through self-exploration also enables
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us to identify the definitiveness of human conduct which may also be called

the ethical human conduct. It is the same for all human beings. So we are
also able to understand the universality of ethical human conduct which is in
consonance with the universal human values. Each one of us wants to have a
definite conduct but presently we may not be able to ensure that. This is
because we are presently living on the basis of our pre-conditionings or
assumptions which are not in consonance with the truth or the right
understanding. But, this situation neither gives satisfaction to us not to
others. We do see the human beings struggling to find out what the right
conduct is and in the process, exhibiting a wide variety of attributes. We also
see people debating endlessly about what they consider to be ethical. But
unless we have the right understanding, we are not able to identify the
definitiveness of ethical human conduct. It can be understood in terms of the
following:
1. Values (Mulya) : Competence of living in accordance with universal
human values or the participation of a unit in the larger order- its natural
characteristics or svabhava is known as values. Values are a part of our
ethical conduct.
2. Policy (Niti) : policy is the decision (plan, program, implementation,
results, evaluation) about the enrichment, protection and right utilization
of the resources (self, body and wealth – mana, tana and dhana).
3. Character (Charitra) : The definiteness of my desire, thought and selection
gives definiteness to my living. Definitiveness of character is the outcome
of the definiteness of my behaviour and work.
Q 27. How do the current world views lead to contradictions and

dilemmas in professional life? – Explain.
ANS. Contradictions and Dilemmas: We can understand more clearly
through examples how the contradictions and dilemmas are inherently
generated by the prevailing worldview in which wealth maximization is
perceived to be the prime objective. In such a paradigm, ‘your loss is my
gain’. Thus the other person’s happiness seems to be in conflict with my
happiness. In that case, the other people have to be exploited for one to gain
affluence and there is no possibility of mutual fulfilment in a sustainable
way. In the same way, exploitation of nature also becomes acceptable as it
helps a person to accumulate wealth easily and there is no limit to this. Let
us analyse how such a world view affects the propensity of people in
different professions. Take the example of business circles, whenever there
is a scarcity of commodity due to say – monsoon failure or other natural
disturbances or wars etc, the people in general are in distress and need
succour; however in such a situation the businessmen endowed with
materialistic world view will feel elated and look at it as an opportunity to
make maximum profit. They feel that the market is ‘improving’ and they
should take the maximum advantage of it, even accentuate it by hoarding
and black marketing to serve their objective. Thus the interest of such
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businessmen and the consumers in general come in direct conflict. While in
reality they are expected to be mutually complementary. In a similar way,
ethical practices like adulteration and spurious production etc. are also
adopted in an attempt to increase profits- albeit at the cost of greatly
endangering public health and safety. An interesting example of the
prevailing dichotomy is evident in the advertisements that we daily come
across, particularly in case of various evidently harmful products like
cigarettes, pan masala etc. Where on one hand, the use of these products is
highly glamorized to attract the consumers and in the end there is an
inconspicuous statutory warning indicating that the use of these products is
injurious to health. Thus there is clear tendency of making profits by
promoting the sale of the products which are injurious to public health. In
such a situation the dilemma as to how much importance is to be given to
one’s profit and how much to the welfare always remains unresolved.
Q 28. What do you understand by holistic technology? Briefly explain.

What is a holistic technology? Take any two such examples from
the Indian tradition and elaborate on them. (UPTU 2011 - 12)
Descrive briefly the criteria for evaluation of holistic technology.
Support your answer with an example. (MTU 2011 – 12)
ANS. The modern technologies and systems are all human inventions in
response to the needs visualized under the influence of the prevailing
worldview. Accordingly, they have been designed and optimized to the
objective functions best suited to this world view. In order to facilitate the
development of holistic technologies and systems, it will be necessary to
visualize alternative objective functions and to formulate appropriate criteria
for evaluation compatible with comprehensive human goal. Generally
speaking, there are three broad criteria to guide the development of such
technologies and systems, viz.,
a) Catering to appropriate needs and lifestyles,
b) People-friendly, and
c) Eco-friendly.
Criteria for Technologies
The above mentioned general criteria can be itemized into more specific
form as follows:
1. Catering to real human needs
2. Compatible with natural systems and cycles
3. Facilitating effective utilization of human body, animals, plants and
materials
4. Safe, user-friendly and conducive to health
5. Producible with local resources and expertise as far as possible
6. Promoting the use of renewable energy resources
7. Low cost and energy efficient
8. Enhancing human interaction and cooperation
values.html
AM Q 29. Give a critical review of Ethics
the current management models in
profession.
ANS. Learning from the Systems in Nature and Traditional Practices: If we
really wish to gain an insight into the holistic systems, we have a lot to learn
from systems of nature and from traditional practices. With modern
developments in science and technology, and their widespread application,
an impression has grown that the nature is primarily for exploitation as per
the whims and fancies of human beings, the nature has to be
tamed/controlled and exploitated for human enjoyment. Further, it is
believed that the systems in nature are all primitive and have to be replaced
by man-made systems. This is how one looks at ‘development’. Similarly, it
is also believed that the traditional practices are all obsolete and have to be
rejected outright. This arrogant attitude towards nature and the traditional
know-how has caused much damage to humanity in recent times. It is
high time we critically examine these beliefs and rectify them in the light
of right understanding.
In reality, nature is not only our nourisher but also a learning ground.
The human beings are an integral part of this self-sustaining nature and it is
essential to understand its functioning and systems to live in harmony with
it. After all, it is only by diligent study of nature that all the laws and
principles governing various processes have been discovered by human
beings. In a similar way, the systems and cycles of nature also need to be
understood and emulated as required in man-made designs. Then only, we
can correctly visualize and evolve the holistic way of living.
As for the traditional practices, it is true that with increase in
knowledge and skills, and with changing needs, it is necessary to make
improvisations in technologies and systems of human use, however, in order
to do that it is essential to critically evaluate their strengths and weaknesses.
It is important to identify the characteristics which have enabled the
traditional practices to serve humanity for long periods. The eco-friendly and
people-friendly characteristics of many traditional practices are very much
worthy of our recognition and retention. Then we will be in a better position
to utilize our present day knowledge to augment the systems and make them
more effective, efficient and more suited to current needs. For example, we
can learn a lot from the traditional practices of eco-friendly agriculture
techniques, watershed management, eco-restoration, herbal formulations,
preservation techniques, and artisanal practices and so on. It does not amount
to going backwards but rather enables us to avail from the vast storehouse of
wisdom and experience so that we become better prepared to take the leap
forward in the right direction.
Q 30. Critically examine the issues in professional ethics in the current

scenario. List any five unethical practices in profession today
and the methods being tried to curb them.
What are the reasons of unethical practices in profession today?
What is the real solution to the above problems? Give your
values.html
AM opinion. (UPTU 2011Ethics
– 12)
values.html
AM Ethics
Elaborate on any two practices that are unethical but still quite
prevalent in profession today. Suggest few measures to solve
the problems in a sustainable way. (MTU 2010 – 11)
Mention some of the unethical practices in society today. How do
the prevailing world views lead to such unethical practices?
(MTU 2011 – 12)
ANS. The unethical practices are rapidly increasing and their impact is also
becoming far-reaching. Corruption in multifarious manifestations is
afflicting all the professions like a virus. Similarly, other unethical practices
are also proliferating and getting out of control. It appears as if human
ingenuity is being increasingly harnessed to devise newer and subtler ways
to thwart the ethical conduct of profession, to twist the laws and to beat the
system. As a result of this ‘epidemic’ of unethical practices, we are
frequently coming across serious scams, major economic offences and
kickbacks in large scale purchases. Lapses on the part of big organizations in
ethical conduct of profession have led to large scale disasters, such as Bhopal
Gas Tragedy, the Chernobyl Disaster, etc. endangering public life and
prosperity, and causing serious degradation to environment.
This menace becomes even more serious as unethical politics are
adopted collectively by large industries, cartels, multinational corporations
and even national governments. We are also quite familiar how misleading
propaganda, advertisements using sex-appeal, the influence of show business
ad celebrities are being employed to influence the public mind for promoting
all types of products which are not quite conductive to human welfare. We
may enlist some salient categories of these unethical practices as follows:
 Corruption in multiple forms and at various levels.
 Tax evasion, misappropriation and misuse of public funds.
 Misleading propaganda, unethical advertisements and sale
promotion.
 Cut-throat competition.
 Exploiting the weakness of consumers through various
enticements
 Adulteration and spurious production
 Endangering the health and safety of public at large.
 Hoarding and over-charging etc.
………… the list could be much longer.
Q 31. Explain how Identification of svatva leads to svatantrata and

svarajya.
You were introduced to the words Svatva, svatantrata and
svarajya. How does the self-exploration help you to identify
swatva and transition to swatantrata and swarajya?
How does exploring our svatva leads to svatantrata and svarajya.
Elaborate on the meaning of swatwa (innateness), swatantrata
(self organization) and swarajya (self expression). How are
they related? (MTU 2011 – 12)
values.html
AM Ethics
ANS. We are exploring our svatva and in the process of self-verification and
living accordingly, we are attaining svatantrata and svarajya. Having
discussed the content of right understanding, we can see how we explored
our svatva (our natural acceptance) at different levels of our living and how
the dialogue that started in us helped us getting rid of our preconceived
notions, our dilemmas, contradictions and compulsions, either external or
internal. Having explored our svatva, we are able to live accordingly and this
way, we become svatantra. The more, we attain this self- organized state, we
are able to live in harmony with others and also we are able to help others
attain this state. This leads to our participation in svarajya. It is a natural
process. It leads by itself, without any external force.
From here we get an important message: the effort towards ensuring
orderliness in the society is possible and is sustained by ensuring orderliness
in ourselves. Every mechanism to bring order in the society needs to be
based on this. This is an important implication of right understanding when
we go to make policies for nations and the world.
Q 32. Comment on Profession – in the light of comprehensive human

goal
ANS. Any profession is a channel for participation by human beings in the
larger order in pursuance of comprehensive human goal. In the process, one
is able to contribute towards the livelihood of one’s family and also
participate in the larger order constituting the society and the nature around.
All these activities do require a certain degree of skill and are expected to be
performed in consonance with the comprehensive human goal. Then only,
these will be conducive to the sustained welfare of the individual as well as
the society. The excellence or the success of any professional activity is to be
judged from this comprehensive point of view only and not in terms of just
wealth generation. Accordingly, the profession is not only a means of earning
one’s livelihood but a means of one’s evolution by appropriate participation
in the larger order. It is an important activity to authenticate one’s
understanding, whereby interact with other human beings and with rest of
nature in a mutually fulfilling manner. Thus, profession is a ‘service’.
Q 33. What do you mean by professional ethics?

ANS. Professional ethics means to develop professional competence with
ethical human conduct. Ethical human conduct means definitiveness of
human conduct. Ethical human conduct is the foundation of professional
ethics. The only effective way to ensure professional ethics is through
correct appraisal and systematic development of ethical competence in the
professional (the human being). Profession is a significant domain of human
activity targeted towards participating in the larger order which includes the
society and nature around. Thus, it is a meaningful participation for each one
in one or more of the five domains of human endeavour needed for a
harmonious society. Ethical conduct of profession implies the right
values.html
AM utilizationof one s professional Ethics skills towards the fulfilment of
comprehensive human goal and thus, meaningfully participates in the larger

order. Professional ethics may be defined as a form of applied ethics that
examines ethical principles and moral or ethical problems that arise in a
business environment. Professional ethics concerns the moral issues that
arise because of the specialist knowledge that professionals attain, and how
the use of this knowledge should be governed when providing a service to
the public.
Q 34. What do you mean by competence in professional ethics?

Elaborate with examples.
What do you understand by competence in professional ethics?
Give two examples of its implications in industry. (MTU 2010
– 11)
ANS. Professional ethics means to develop professional competence with
ethical human conduct. Developing ethical competence in the individual
(profession) is the only effective way to ensure professional ethics. The
development of ethical competence is a long term process to be achieved
through appropriate value education. As profession is only a subset of the
life activities, the competence in profession will only be the manifestation of
one’s right understanding. The salient features characterizing this
competence can be summarized as follows:
1. Clarity about comprehensive human goal: Samadhan – Samridhi – Abhay
– Sah-astitva, and its fulfilment through universal human order.
2. Confidence in oneself: Based on the right understanding of oneself and
the rest of existence.
3. Mutually fulfilling behaviour: Clarity and confidence in ethical human
conduct and its correlation with sustained personal as well as collective
happiness and prosperity.
4. Mutually enriching interaction with nature: Self-sufficiency in fulfilment
of physical needs; ability to assess the needs for physical facilities for the
family and their fulfilment through production systems ensuring harmony
in the nature. In the light of the above, one acquires the ability to identify
and develop appropriate (people-friendly and eco-friendly) technologies,
production systems etc.
Q 35. What do you mean by ‘universal human order’?

What is your vision of a universal human order? Write in your
own words. (UPTU 2010 – 11)
What do you mean by universal human order? What are its
implications? (MTU 2011 – 12)
ANS. Universal human order (sarvabhauma vyavastha) is a feeling of being
related to every unit including human beings and other entities of nature.
Having understood the comprehensive human goal, we are able to be in
harmony not only with human beings, but also with the rest of the nature.
We are able to see that we are related to every unit in nature and ensure
values.html
AM mutual Ethics
values.html
AM Ethics
fulfilment in that relationship.
On the bases of understanding of harmony, we get the notion of an
undivided society and universal human order. The universal human order
will comprise of:
1. The five dimensions of human endeavour (education, health etc)
towards a fragmented society.
2. The steps of organization from family to world family, each anchored
in right understanding will integrated in the following way:
Family => family cluster => village / community => village cluster => =>
=> world family
Q 36. What are the implications of value based living at all four levels of
living? Explain. (UPTU 2009-10)
ANS. The implications of value-based living can be studied in the following
terms:
1. At the level of the individual – Transition towards happiness and
prosperity will take place at the individual level. It will instil self
confidence, spontaneous joyfulness, peace, contentment and bliss in the
self, and also perseverance, bravery and generosity in living of the
individual.
2. At the level of the family - Mutual fulfilment in relationships, prosperity
in the family, sustenance of joint families, family as the building block of
societal order in place of law enforcing bodies, respect for all without
differentiation on the basis of age, gender, caste, race, money, post, creed,
etc.
3. At the level of the society – Fearlessness in the society, holistic systems
for education, health, justice, production, exchange and storage, harmony
between nations, world growing as a family.
4. At the level of nature – Co-existence of all units in nature, earth getting
more and more suited for sustenance of all entities on the globe, balance
of seasons, proper development
Q 37. What would be the pragmatic implications of value-based living at

the four levels? Briefly explain.
ANS. The implications of value based living can be understood in the
following terms:
1. At the level of the individual – Achive happiness, peace, contentment
and bliss in the self, perseverance, bravery and generosity in living of the
individual. The individual get rid of the tensions, frustrations, depression,
and other such situations
2. At the level of the family - Mutual fulfillment in relationships,
prosperity in the family, sustenance of joint families, family as the
building block of societal order in place of law enforcing bodies, respect
for all without differntiation on the basis of age, gender, caste, race,
money, post, creed, etc.
values.html
AM Ethics
3. At the level of the society – Fearlessness in the society, holistic systems
for education, health, justice, production, exchange and storage, harmony
between nations, world growing as a family. Differentiations on the basis
of body, physical facilites and beliefs will be reduced.
4. At the level of nature – Co-existence of all units in nature, earth getting
more and more suited for sustenance of all entities on the globe, balance
of seasons, proper development. The problems of pollution and resource
depletion can be solved.
Q 38. What are the values in interaction of human beings with the
material things? Give one example of each.
What is utility value and artistic value? How are both important in
human life? Explain with example.
'When there is no utility there is no scope for art too'. Explain.
ANS. Competence of living in accordance with universal human values or
the participation of a unit in the larger order- its natural characteristics or
svabhava. Values are a part of our ethical conduct. They are the natural
outcome of realization and right understanding, which are always definite.
Values need not to be imposed through fear, greed or blind belief. The vastu
mulya (values of Human Being in the Interaction with the Rest of the
Nature) is the participation of the human being with the rest of the nature. It
is further chategoriized as:
i. Utility Value (Upyogita Mulya): The participation of human being
in ensuring the role of physical facility in nurture, protection and
providing means for the body.
ii. Artistic value (kala mulya): The participation of a human being in
ensuring the role of physical facility to help and preserve its utility.
For example, the utility value of a pen is that it aids in writing. This
provides a means to the body. Providing a cap to the pen so that the ink does
not spill, a proper design for holding of the pen while writing, etc. preserve
the utility of the pen. A shirt has the utility that it protects the body. This is
its utility value. Designing the shirt so that it can be easily put on is the
artistic value.
Unknown Friday August 10 2018 5:18:00 pm

values.html
AM Ethics
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QUESTION BANK –UNIVERSAL HUMAN VALUES

Short answer questions (2 marks

each) Define the following terms

2. Human Values: The value of a human being is the participation of

3. Value Education: Character oriented education that instils basic

4. Self Exploration: Self exploration is the process to find out what is

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

6. Experiential Validation: Experiential validation is a process that

7. Svatva: Swatva means innateness of self – the natural acceptance of

8. Swatantrata: Swatantrata means being self- organized – being in

9. Swarajya: Swarajya means self-expression, self- extension – living in

10. Happiness (Sukh): Happiness may be defined as being in

11. Prosperity: The feeling of having or making available more than

We can be prosperous only if there is a limit to the need for

13. Physical Facilities (Suvidha): This includes the physiological needs

17. Domain of Skills: Domain of skill means our competence or ability to

Q 18. Explain the process of value education.

Q 19. Illustrate the content of value education.

Q 20. What is the content of self – exploration?

Q 21. What do you understand by the terms svatva, swatantrata and

Q 22. What do the abbreviations given as SVDD, SSDD and SSSS

Q 23. What is happiness?

Long answer questions (7 marks each)

Q 25. What is value education? Why there is a need of value education?

Q 27. What is the need for value education?

Q 29. Values and skill complement each other. Elaborate.

Q 30. Explain the process of self-exploration with a diagram.

How can we acquire assurance, satisfaction and universality

But this process is not complete. It will be completed when on

Take for example: a proposal- ‘respect’ is a value in human relation.

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

Q 32. Illustrate the purpose of self exploration.

Q 33. What do you understand by the terms svatva, swatantrata and

Q 34. How can we verify proposals on the basis of our natural

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

the correct priority among them. (UPTU 2009-10)

In order to resolve the issues in human relationships, we need to

Q 36. What do you mean by animal and human consciousness? Explain

From the diagram we can say that:

Q 37. Critically examine the prevailing notions of happiness in the

Q 38. “Right understanding + Relationship = Mutual fulfilment; Right

Thus we can say that when we use right understanding with

Q 39. What do you understand by the value of an entity? What is the

(Students have to elaborate this answer by giving suitable examples

Q 41. Self exploration is a process of dialogue between ‘what you are’

Q 42. What is the difference between prosperity and wealth? What is

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

encompassing state of the mind that creates inner harmony.

Q 45. “To be in a state of harmony is happiness”. Explain this statement

Q 46. What is meant by experiential validation? Why is it a necessary

Short answer questions (2 marks

each) Define the following terms

1. Sensations: A perception associated with stimulation of a sense organ

2. Imagination: The activities of desire, thoughts and expectation at the

Imagination = Desires + Thoughts +

3. Pre-Conditioning: Preconditioning means we have assumed

4. Sanyama (self regulation): the feeling of responsibility in the self

Q 6. What do you mean by Sukh and Suvidha?