Notes-Universal Human Values KVE-401

By Dr. Shobhana Singh

UNIT 1
Q1. What do you mean by values or human values?
or
What is value education? Why there is a need of value education?
or
How does value education helps in fulfilling one's aspirations?
ANS. Character oriented education that instils basic values and ethnic values in one9s psyche is
called 8Value Based Education9. The subject that enables us to understand 8what is valuable9 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.
Q2. What are the basic guidelines for value education?
Ans: The subject that enables us to understand 8what is valuable9 for human happiness is called
value education. In order to qualify for any course on value education, the following guidelines
for the content of the course are important:
• Universal: It needs to be applicable to all the human beings irrespective of cast, creed,
nationalities, religion, etc., for all times and regions.
• Rational: It has to appeal to human reasoning. It has to be amenable to reasoning and not based
on dogmas or blind beliefs.
• Natural and verifiable: It has to be naturally acceptable to the human being who goes through
the course and when we live on the basis of such values it leads to our happiness. It needs to be
experientially verifiable, and not based on dogmas, beliefs or assumptions.
• All encompassing: Value education is aimed at transforming our consciousness and living.
Hence, it needs to cover all the dimensions (thought, behaviour, work and realization) and levels
(individual, family, society, nature and existence) of human life and profession.
• Leading to harmony: The value education ultimately is targeted to promote harmony within
the individual, among human beings and with nature.

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Q3. What is the need for value education?
or
Write a short note on the need for value education in today9s scenario.
Ans: The subject that enables us to understand 8what is valuable9 for human happiness is called
value education. Need for value education is:
➢ Correct identification of our aspirations. The subject which enables us to understand 8what
is valuable9 for human happiness is called 8value education9 (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 endeavor (struggle). This is known as domain of skills.
➢ Hence, there is an essential complementarity between values and skills for the success of any
human endeavor. 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.
Q4. Values and skill complement each other. Elaborate.
or
<For success in any Human Endeavour both values and skills are required.= Explain.
or
What do you mean by values? How do they differ from skills? How are values and skills
complementary?

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 or
Explain how production skills and human values are complementary. Give two examples.
Ans: Values means importance or participation and skills means qualities, training, and
capabilities. To 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.
Q5. Define self exploration. What is the content of self – exploration?
Ans: Self exploration is the process to find out what is valuable to me by investigating within
myself, 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. 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
endeavor. Thus, they form the content of self- exploration.
Q6. Self exploration is a process of dialogue between 8what you are9 and 8what you really
want to be9. Explain and illustrate.
Ans: Self exploration is the process to find out what is valuable to me by investigating within
myself, what is right for me, true for me, has to be judged within myself. Through self
exploration we get the value of ourselves. It is a process of focusing attention on ourselves, 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.

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Q7. How can we verify proposals on the basis of our natural acceptance? Explain with
example.
or
What do you mean by your natural acceptance? Is it innate, invariant and universal?
Explain
or
<Natural acceptance is innate, invariant and universal.= Explain this statement with an
example.
Ans: Natural acceptance implies unconditional and total acceptance of the self, people and
environment. It also refers to the absence of any exception from others. Once we fully and truly
commit ourselves on the basis of natural acceptance, we feel a holistic sense of inner harmony,
tranquility and fulfillment. 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 8constantly there9, 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.
Q8. 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.

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Q9. What is the difference between prosperity and wealth? What is more acceptable to us
and why?
or
What do you understand by prosperity? What is the difference between prosperity and
wealth? How are the two related?
or
What is the meaning of prosperity? How does it differ from possession of wealth? Explain
with examples.
or
Differentiate between prosperity and wealth with examples.
Ans: Prosperity is a feeling of having more than required physical facilities; it is not just physical
facilities. Almost all of us feel that wealth alone means prosperity and try to explain this
phenomenon on this nonexistent or half fact. Wealth is a physical thing. It means having money,
or having a lot of physical facilities or both. This is a very important distinction. We mostly fail
to make this distinction today. We keep working for wealth, without realizing that the basic
desire is for the feeling of prosperity, to have a feeling of having enough. Prosperity is more
acceptable to us because wealth is just a part of prosperity. We are trying to achieve happiness
and prosperity by maximizing accumulation and consumption of physical facilities. It is
becoming anti-ecological and anti-people, and threatening the human survival itself. A person
has lot of money, but does not want to share even a bit of it. The person 8has wealth9 but feels
8deprived9. If one felt prosperous he/she would have shared what one has, since there is lot more
than enough wealth anyway.
Q10. What is your present vision of a happy and prosperous life?
Ans: We are trying to achieve happiness and prosperity by maximizing accumulation and
consumption of physical facilities. It is becoming anti-ecological and anti-people, and
threatening the human survival itself.
Some of the consequences of such trend are summarized below:
➢ At the level of individual: rising problems of depression, psychological disorders, suicides,
stress, insecurity, etc.
➢ At the level of family: breaking of joint families, mistrust, and conflict between older and
younger generations, insecurity in relationships, divorce, dowry tortures, etc.
➢ At the level of society: growing incidence of terrorism and naxalism, rising communalism,
spreading casteism, racial and ethnic struggle, wars between nations, etc.
➢ At the level of nature: global warming, water, air, soil, noise etc. pollution, resource depletion
of minerals and mineral oils, etc.
All the problems are a direct outcome of an incorrect understanding, our wrong notion about
happiness and prosperity and their continuity – this is an issue for serious exploration.
Q11. 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.

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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 don9t 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 SVD
and SSDD, while the natural acceptance of all human beings is to be in the category of SSSS.
Q12. <Physical facilities are necessary and complete for animals, while they are necessary
but not complete for humans.= Comment.
or
Explain how physical facilities are necessary but not complete for humans while they are
complete for animals.
or
Physical facilities are necessary but not complete for human being. Do you agree with this
statement? Support your answer with reasons and examples.
Ans: Physical facilities are necessary and complete for animals, while they are necessary but not
complete for humans. It is easy to verify.

For Animals: Animals need physical things to survive, mainly to take care of their body. For
example; cow will look for food when it is hungry. Once it gets the grass or fodder. It eats it, sits
around to chew at leisure. Hence, we can say that as long as animals have physical things, they
are largely fine. They don9t 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 fulfill 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 fulfill 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 13. What are the requirements to fulfil basic human aspirations?
or
What is the program to fulfil the basic human aspirations? Explain

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 or
Explain the basic requirements to fulfil human aspirations. Give the correct priority
among them.
or
Three things are needed in order to fulfill basic human aspirations –right understanding,
right relationships and physical facilities. Explain meaning of each one of these.
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 8right understanding of relationship9. Similarly in order to be prosperous and
to enrich nature, we need to have the 8right understanding9. The 8right understanding9 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 14. What do you mean by animal and human consciousness? Explain with the help of a
diagram.
or
Distinguish between 8human consciousness9 and 8animal consciousness9. How <shiksha and
sanskar= are helpful in raising man to <human consciousness= level.
or
What is the difference between animal consciousness and human consciousness? How does
the transformation take place in a human being?

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Ans: Giving all priorities to physical facilities only, or to live solely on the basis of physical
facilities, may be termed as 8Animal Consciousness9. Living with all three: Right
understanding, Relationship and Physical facilities is called 8Human Consciousness9.

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 8right understanding9
and 8right feelings9 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.
Q15. There are many problems manifest today at the level of individual, family, society and
the nature. Identify some of these problems humans suffer from.
Ans: Today we are generally trying to achieve happiness and prosperity by maximizing
accumulation and consumption of physical facilities. This effort is giving rise to many problems
manifest today at the level of individual, family, society and the nature. These problems are:
• At the level of individual– Rising problems of depression, anxiety, suicides, stress, insecurity,
increasing health problems, lack of confidence and conviction etc.
• At the level of family– Breaking up of joint families, mistrust and disharmony in relationships,
divorce, generation gap, dowry deaths, neglect of older people etc.

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• At the level of society– Growing incidences of terrorism, violence, communalism, racial and
ethnic struggle, corruption, adulteration, sex-crimes exploitation, wars between nations,
proliferation of lethal weapons etc.
• At the level of nature– Global warming, weather imbalances, depletion of mineral and energy
resources, deforestation, soil degradation etc.
All the problems are a direct outcome of an incorrect understanding, our wrong notion about
happiness and prosperity and their continuity.
Q16. Critically examine the prevailing notions of happiness in the society and their
consequences.
or
What is prosperity? Is it different from happiness?
or
What are the basic human aspirations? Explain.
or
What is the outcome when we try to identify relationship based on the exchange of physical
facilities?
Ans: Happiness may be defined as being in harmony/synergy in the state/ situation that I live in.
<A state or situation in which I live, if there is harmony in it then I like to be in that state /
situation. The state of liking is happiness.= Whereas, prosperity is the <feeling of having or
making available more than required physical facilities=.
In the current scenario, we are generally trying to achieve happiness and prosperity by
maximizing accumulation and consumption of physical facilities. This is an attempt to achieve
happiness through pleasant sensory interactions. The physical facilities are not seen in terms of
fulfilling bodily needs but as a means of maximizing happiness.
This has resulted in wrong assessment of wants for physical facilities as being unlimited. But this
pursuit is self-defeating. Neither can we hope to achieve continuous happiness through sensory
interactions nor can we have prosperity, as it amounts to trying to fulfil unlimited wants through
limited resources. This effort is engendering problems at all the levels. It is becoming anti-
ecological and anti-people, and threatening the human survival itself. Some of the consequences
of such a trend are summarized 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.

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UNIT 2
Q1. What do you mean by Sukh and Suvidha?
or
Distinguish between Sukh and Suvidha in detail taking needs of yourself as an example.
Ans: Sukh is a holistic and all encompassing state of the mind that creates inner harmony. Sukh
is also called as happiness. Suvidha implies that it is looking for physical comforts and all the
sources of attaining such comforts. When our body gets used to a certain level of comfort then
we will only feel comfortable at that level e.g. 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.
Q2. The needs of the body are quantitative. Illustrate.
or
When we try to achieve continuity of happiness through sensation by perpetuating contact
with suvidha, the following pattern results: Necessary and tasteful unnecessary but
tasteful  unnecessary and tasteless  intolerable. Do you agree with this statement?
Support your answer with arguments.
Ans: Needs 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.
Let9s 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
ÿ
Unnecessary but tasty 
ÿ
Unnecessary and tasteless 
ÿ
Intolerable!
Q3. Distinguish between the needs of the Self and the needs of the Body.
or
8The need for physical facilities is temporary9 – explain the meaning of this statement with
any two examples.
or
Differentiate between the needs of self and the needs of body.

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Ans: The human being is the co-existence of 8I9 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
Needs Needs are …. Trust, Respect…. Food, Clothing…
Happiness (sukh) Physical Facilities (suvidha)
In time needs are… Continuous Temporary
In quantity, needs Qualitative Quantitative (limited in
are... quantity)
Needs are fulfilled Right understanding and right Food, clothing, etc.
by….. Feelings

1. Needs are ….The needs of the body like food for nourishment clothes for protection, and
instruments to ensure right utilization can be categorized as being 8physical9 in nature, or also
called 8physical facilities9 (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 (8I9) are not physical in nature – like trust, respect, happiness etc.
2. In time, needs are… The needs of 8I9 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. Let9s take
the example of eating. As far as, physical facilities (say rasgulla) go, they are necessary in the
beginning, but if we keep consuming, it becomes intolerable with the passage of time. This
applies to every physical facility. We can only think of having unlimited physical facilities, but if
we try and consume, or have too much of physical facilities, it only ends up becoming a problem
for us. Whereas the needs of 8I9 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 (8I9), 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.
Q4. Do you think that human beings are sum-total of sentiments and physical aspects the
8self9 and the 8body9? Explain your answer using examples.
or
<Human being is more than just the body= – Explain.

Ans: There is the familiar shape and structure of a human being that is immediately apparent to
us and we imagine someone with similar human body-like features. But in addition to the body,

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there is also the aliveness of the person – the entity that keeps the body 8alive9 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 8I9 (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
8consciousness9 and is the sentient constitute of the human being.
The human being is the sum total of sentiments and physical aspect, the self (8I9) and the body,
and there is exchange of information between the two, i.e. 8I9 and body exist together and are
related. There is a flow of information from 8I9 to the body and from body to the 8I9. 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 8I9 are activities like, desire, thinking, selection, while the activities of body are
activities like eating, breathing etc.
The mode of interaction of 8I9 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 physicochemical 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 8I9 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.
Q5. 8Human being is co-existence of the Self and the Body9 – elaborate on this statement.
or
8Human being is the co-existence of the Self and the Body9 – Explain this statement taking
yourself as an example. (MTU 2010 – 11)
Ans: The human being is the co-existence of 8I9 and the body, and there is exchange of
information between the two, i.e. 8I9 and body exist together and are related. There is a flow of
information from 8I9 to the body and from body to the 8I9. 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 8I9 are activities like, desire, thinking, selection, while the activities of body are
activities like eating, breathing etc. The mode of interaction of 8I9 includes knowing, assuming,
recognizing and fulfilment. The fulfilment depends on recognition depends on assumptions and

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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 8I9 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.
Q6. Explain with examples where activities involves both body and 'I'
or
Differentiate between the activities of knowing, assuming, recognizing and fulfilling with
the help of an example.
or
Explain the activities of knowing, assuming, recognizing and fulfillment with one examples.

or
Differentiate between the activities of the self and the body on any two grounds.
or
Can the activities of the self be distinctly understood from the activities of the body? Name
any three activities and elaborate.

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

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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 ³ Fulfilling
2. Activities of knowing, assuming, recognizing and fulfilling in the self (8I9): When it comes
to self (jivan or 8I9), which is a conscious entity; in addition to 8recognizing and fulfilling9, 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 8assuming or
mannana9.
b. We recognize – We all recognize things today, we recognize a variety of things. Like, we
recognize water, our parents, friends, etc. We call this activity 8recognizing or pahachaanana9.
The recognizing in 8I9 depends on assuming.
c. We fulfil –The response that follows recognition is called the activity of 8fulfilling or nirvaha
karna9. 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 ³ Recognizing ³ Fulfilling
There is another activity that exists in us (in 8I9). This activity is called 8knowing9. 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:

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

Q7. What is pre-conditioning? What is their source?

or
What is the meaning of desire? How do we verify whether our desires are coming from
sensations or preconditioning or natural acceptance?
or
How human mind gets influenced or conditioned?

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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.
Q8 How do we go into conflicts when our activities are not guided by our natural
acceptance?
or
Explain how pre conditioning can lead to unhappiness.
Discuss the problems that are created by having desire, thoughts and expectation on the
basis of preconditioning.
or
How do sensations and pre-conditionings influence our imagination? Give two examples of
each.

Ans: When our activities are not guided by our natural acceptance, then they are guided by
preconditioning and sensations. Preconditioning means we have assumed something about our
desires on the basis of prevailing notion about it. We have not verified the desires in our own
right. As a result, we are not clear about what we will get out of fulfilment of that desire. What is
the issue with that? Unless we verify our desires, we may not even know whether they are our!
We may end up spending an entire lifetime accumulating desires that are not our, and in running
about trying to fulfil them!
Sensation is a perception associated with stimulation of a sense organ or with a specific body
condition: the sensation of heat; a visual sensation.

We go into conflicts when our activities are not guided by our natural acceptance:
A. Conflicts and contradictions in 8I9 as a result of pre-conditioned desire

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We have not verified the desires, thoughts and expectations in us on the basis of our own natural
acceptance. As a result, these desires, thoughts and selections are in conflicts. Since the desires
are in conflict, the thoughts they give rise to, are also in conflict and in turn, the selection from
the thoughts are also in conflicts. This conflict affects us in different manners:
1. Wavering aspirations: Our goals keep shifting as the inputs from the outside also keep
changing. Our desires thus keep shifting, because their source is outside and these
preconditioned desires may come from what we read, see, hear, from media, friends, society, etc.
hence, we are always wavering in what we want; we are not able to be certain about it.
2. Lack of confidence: Since our desires are shaky, we are not sure about them. As a result, we
lack self confidence, in the true sense. Our confidence seems relative i.e. we keep comparing
ourselves with others in order to feel confident.
3. Unhappiness/conflicts: Since our desires, thoughts and expectations are in conflict, it
becomes the cause for our unhappiness, leading to stress and tension. Such desires will also be in
conflict with our natural acceptance
4. Lack of qualitative improvement in us: We focus largely on fulfilling the needs of the body.
As a result, we live with a sense of lack of fulfilment. We are doing many things, accumulating a
lot, progressing on paper, but we don9t 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 8I9 is temporary. And at last the taste of the
sensation from the body in 8I9 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 can9t be the source for our lasting happiness.

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To sum up, if our desires, thoughts and expectations are based on pre-conditionings, we are
generally in a state of great confusion. This leads to confusion, unhappiness, conflict and stress.
We have lack of clarity about the self, relationships, society, nature and existence. We have lack
of confidence. We have a feeling of being unfulfilled, unsettled. We operate largely on the basis
of the environment, driven from the outside – either from sensations, or based on pre-
conditionings.
Q9. <I am the seer, doer and enjoyer. The body is my instrument= – Explain.
or
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 8seeing9 or understanding. Now when we see some nice scenery we say 8I am seeing9 that
means our self 8I9 see via the eyes, the eyes don9t 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 8in me9 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.
Q10. Explain with examples the various activities in the self 'I'.
or
Briefly explain the activities of Desire, Thought and Expectation in the self with an
example.

Ans: The self is conscious in nature while the body is physico-chemical in nature. The
interaction between the 8I9 and the body is in the form of exchange of information. So the focus
of attention is on two categories of attributes of the self, namely, the powers of the self and the
corresponding activities as the manifest outcomes of these powers.
1. Power: This means the basic capacity in the self (8I9). They are: desires, thoughts and
expectations.
2. Activities: The activities are: imaging, analyzing, and selecting/tasting. The activity of
analyzing means breaking down the image into various parts or to open it up. Selecting/tasting is
with the expectation of fulfilling our desires with the expectation of happiness. The activity of
selecting/tasting is the basic level via which the self interacts with the body.
A simple example to understand these activities is a follow:

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➢ 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 fulfillment 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, storey9s,
on which floor in will stay. The image of wanting respect from the house is split into many parts
– this is called analyzing. The activity of analyzing 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.

Q11. 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.
Q12 What are the programs for ensuring the health of the body? Explain.
or
Suggest programs to ensure proper functioning of your body. Can we sustain them without
right understanding?

Ans: Our present lifestyle and conditionings are not very conductive to keep the body fit and
therefore it is important to understand sanyama and swasthya correctly and maintain proper
harmony with the body. As a proposal, we need to work for the following few things
1. To understand and live with sanyama.
2. To understand the self organization of the body and ensure health of the body.
1. Understanding and Living with Sanyama: Sanyama implies that the self takes the
responsibility for proper nurturing, and right utilization of the body. For this it is essential to
understand the functioning of the body instrument. It is also essential to understand that this
instrument has a limited life span and undergoes a pattern of growth and decay. The interaction

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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.
Q13. What is sanyam? How is it necessary in ensuring svasthya?
or
Define Sanyam and Swasthya. How are they helpful in keeping harmony between self and
body.
Ans: Sanyama means the feeling of responsibility in the self (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 favorably 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 8I9. 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.
Q14. What is the responsibility of the self towards the body? How is it fulfilled?
or
Suggest any two programs that you can undertake to improve the health of your body.
or

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How does the feeling of sanyam ensure health of the body? List two programs of sanyam.
or
Explain the relation between the self and the body. What is the responsibility of the self
towards the body?
or
What do you mean by Sanyam? How does it ensure harmony with the body? Explain.

Ans: The self has the responsibility for nurturing, protection and right utilization of the body.
For this self has to follow some programs. We need to work to understand the self organization
of the body and ensure health of the body.
Nurturing of the Body:
Proper Food, Air, Water, Etc.: In the process of selecting food for the body, I need to make out
the elements which make a complete food so that it gives required nutrients and energy to the
body. On the basis of understanding of the harmony of the self with the body, it can be said that
the food needs to be eaten only when we feel hungry. The choice of the food has to be such that
it is easily digestible and the food needs to be taken with proper posture of the body and in right
quantity.
Protection of the Body:
The second issue is the protection of the body. The clothes we choose for protection need to be
such that they ensure proper interaction of the body with the environment. The right amount of
exposure of the body to the air, water, and sun is required to ensure its proper functioning. To
ensure the heath of the Body, 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.

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With all the care we take, the body may require treatment at times. There are several approaches
to ensure this. It may be that just by going without food for some time, the Body gets cured.
Right choice for food may also help. The treatment of the Body can be done by proper exposures
of the Body to air, water or sun too. Use of herbs or medicines may also serve the purpose. Here
one thing to understand is that, the system of the body works in a self-organized way and I only
need to facilitate the self-organization of the body by arranging for material things. One thing to
take care about is that while curing the Body of one problem, we need to choose ways which do
not give rise to other problems.
Right utilization of the body (Sadupyog): Right utilization of the Body as an instrument
necessitates understanding the purpose for which this instrument is to be used. Normally we tend
to believe that the Body is an instrument for sensory enjoyment, which is not correct. We also
happen to use our Body to exploit other human beings or rest of the nature which is also not right
utilization. It is important to realize that the human body is an instrument to facilitate right
understanding and its actualization in life. This is an important issue. I need to ensure that I use
my Body for right behaviour and work. When I do so, it has favourable effects on the Body. On
the other hand, if I use it for acting in opposition with other human beings or nature, like
quarrelling, fighting, hitting, it has adverse effects on the Body. I also need to arrange for
equipments/ instruments for right utilization of the body. They increase the efficiency and
capacity of the body.
Q15. 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 8I9 (self or jivana) so that 8I9 and the
body may work in synergy as a human being. The silent aspects of this harmony b/w 8I9 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.

UNIT 3
Q1. Define love.
or
How can you say that love is the complete value?

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Ans: Love is called the complete value since this is the feeling of relatedness to all human
beings. It is the emotion of strong affection and personal attachment. In other words, love is a
feeling of warm personal attachment or deep affection, as for a parent, child, or friend. It starts
with identifying that one is related to the other human being (the feeling of affection) and it
slowly expands to the feeling of being related to all human beings.
The word love can refer to a variety of different feelings, states, and attitudes, ranging from
generic pleasure ("I loved that meal") to intense interpersonal attraction ("I love my wife").
"Love" can also refer specifically to the passionate desire and intimacy of romantic love, to the
sexual love of Eros (cf. Greek words for love), to the emotional closeness of familial love, or to
the platonic love that defines friendship, to the profound oneness or devotion of religious love.
This diversity of uses and meanings, combined with the complexity of the feelings involved,
makes love unusually difficult to consistently define, even compared to other emotional states.
This feeling or value is also called the complete value since this is the feeling of relatedness to all
human beings. It starts with identifying that one is related to the other human being (the feeling
of affection) and it slowly expands to the feeling of being related to all human beings. The
feeling of love leads to an undivided society, it starts from a family and slowly expands to the
world family in the form of love.
Q2. What is meaning of justice in human relationships? How does it follow from family to
world family?
or
What is 8justice9? What are its four elements? Is it a continuous or a temporary need?
or
What is justice? How does it lead to mutual happiness?

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

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Q3. How do we differentiate in relationships on the basis of body, physical facilities, or
beliefs? What problems do we face because of such differentiation?
or
How have we differentiated people on the basis of body and beliefs?
or
What is the meaning of respect? How do we disrespect others due to lack of right
understanding of this feeling?
or
How do we come to differentiate between human beings on the basis of body? Explain.
What are its consequences?

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 8I9. 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 don9t do
the evaluation on the basis of 8I9, but on the basis of the body
➢ Age: We have notions such as 8one must respect elders9. 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 8I9.
➢ 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 don9t 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 person9s position. The post is wrongly evaluated as
the mark of a person9s 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
➢ ‘Isms9: 8Ism9 means any belief in terms of a 8thought-system9 that we have, or that we have
adopted. There are also many modern 8isms9 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 8I9. There is no definiteness at this
level, and hence, this becomes a cause for differentiation.

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➢ Sects: People of one sect only consider those with a similar belief system to be their 8own9
and worthy of respect. Following a particular tradition, or what we call as religion, becomes the
basis of respect and disrespect in relationship.
Q4. 8Discrimination leads to acrimony in relationships9. Explain. What problems are
created when we discriminate?
or
Explain the problems faced due to differentiation in relationship.

Ans: Differentiation based on sex/gender: Issue of women9s rights, and women protesting and
demanding for equality in education, in jobs, and in peoples9 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 9isms: 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.
Q5. Difference between respect and differentiation.
or
What is the difference between respect and disrespect? Which of the two is naturally
acceptable to you?
Ans: Difference between respect and differentiation

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

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 others in society.

.Q6. What do you understand by trust? Differentiate between intention and competence
with examples.
or
How do you differentiate between intention and competence, when you have to judge the
other? Why is it important?
or
How do you differentiate between intention and competence when you have to judge the
other? Why is it important?

Ans: Trust or vishwas is the foundational value in relationship. <To be assured that each human
being inherently wants oneself and the other to be happy and prosperous= is known as trust.
Mutual trust is a shared belief that we can depend on each other to achieve a common purpose.
Trust is the expectation of people that they can rely on our word. It is built through integrity and
consistency in relationships. There are two aspects in trust:
1. Intention (wanting to – our natural acceptance)
2. Competence (being able to do)
Both intention and competence are the aspects of trust. Intention is what one aspires for (our
natural acceptance) and competence is the ability to fulfil the aspiration. In intention every
human being wants to do what is right, only the competence may be lacking which needs to be
developed through proper understanding and practice. But what we are doing today is that when
we are judging ourself we are judging on the basis of our intention, whereas, when we are
judging the other we are judging him on the basis of his competence.
We trust our own intention while we are not ready to trust the others intention. It is the same for
other as well. We find that while we look at our intention, we are sure of it, we are not sure of the
other9s 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 other9s 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.
Q7. Enumerate some of the important values which lie at the base of good relationships.
or
What are the foundational values of relationships? How can they be used to ensure strong
and mutually relationships?
or
Name the values which are called as <foundation value= and <complete value=. Define both
these values.
or
List down the foundation value and the complete value in human relationship. Explain
each with one example.

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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 our self different from others. In other words, respect means right evaluation, to be
evaluated as I am.
3. Affection: Affection is the feeling of being related to the other. Affection comes when I
recognize that we both want to make each other happy and both of us are similar.
4. Care: The feeling of care is the feeling to nurture and protect the body of our
relative. Or in other words a state of mind in which one is troubled; worry, anxiety, or concern is
called care.
5. Guidance: The feeling of ensuring right understanding and feelings in the other (my
relative) is called guidance. We understand the need of self (8I9) 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.

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Q8. <When we are assured of the intention of the other and find that the competence is
lacking, we become a help to the other. When we doubt the intention of the other, we get
into opposition.= Explain.
or
In our behaviour, we generally observe our intention and others9 lack of competence. Does
it lead to mutual happiness? What is the alternative? Explain with the help of an example.

Ans: We trust our own intention while we are not ready to trust the other9s intention. It is the
same for the others as well. They would also have the same answers as we, to the table above.
While the other trusts his/her own intentions, he/she does not trust mine. Hence, mistrust is born
and we deny the relationship. When we are judging our self 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 other9s 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.
Q9. There is a common saying; if you trust everybody, people will take undue advantage of
you.
or
What is the basic error in this statement? Explain.

Ans: The basic error is that if we trust everybody people will not take undue advantage of me.
On the contrary, it gives us inner strength and we become far more effective in interacting with
and <dealing with different people=. This is simply because, we already are sitting with the
knowledge of what the person truly wants, truly intends, even though the person may not know
this himself/herself! Hence, our ability to interact with people becomes far more effective and in
the process, we don9t get hurt, we don9t 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.
Q10. Write the program to attain comprehensive human goal. Give examples also.
or
What are the five dimensions of human endeavour in society conducive to 8manaviya
vyavastha9?

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 or
What are the five dimensions of Human Endeavour? How are they helpful in achieving the
Comprehensive human goal?
or
What are the programs needed to achieve the comprehensive human goal? List and define
each briefly.

Ans: Comprehensive human goals are right understanding, prosperity, fearlessness and co-
existence. Programs needed to achieve the comprehensive human goals are:
1. Education – Right Living (Siksha – Sanskar)
2. Health – Self Regulation (Svasthya – Sanyam)
3. Justice – Preservation (Nyaya – Suraksha)
4. Production – Work (Utpadan – Kriya)
5. Exchange – Storage (Vinimaya – Kosh)
Education – Right Living: Education refers to understanding hormony at all four levels of
living. While 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 (8I9),
and, there is harmony among the parts of the body, it is referred to as health or svasthya.
Justice – Preservation: Justice (nyaya) refers to harmony in the relationship between human
beings, while preservation (suraksha) refers to harmony in the relationship between human being
and the rest of nature.
Exchange – Storage: Exchange (vinimaya) refers to the exchange of physical facilities between
the members of the society, while storage (kosa) refers to the storage of physical facilities that is
left after fulfilling the needs of the family.
We can now see how these five dimensions of humanistic society are able to ensure the human
goal:
Education – Right living leads to Right understanding
 Having the process of education and right living leads to right understanding in the individual.
Health – Self-regulation leads to Prosperity
 Having the program for health and sanyam leads to well-being of the body, nad identification
of need for physical facilities which along with production ensures feeling of prosperity in the
family.
Justice – Preservation leads to Fearlessness and Co-existence (respectively)
 Ensuring justice in relationship, or mutual fulfilment in relationship on the basis of values like
Trust, Respect, etc leads to fearlessness in society, while Suraksha of nature – via enrichment,
protection and right utilization leads to co-existence in nature.
Production – Work leads to Prosperity and Co-existence
 Production and work are for physical facilities, and this leads to a feeling of prosperity in the
family. Production is done in harmony with nature, and hence, this also leads to co-existence
with nature.
Exchange – Storage leads to Prosperity and Fearlessness

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 When we store and exchange for mutual fulfilment and not for exploitation, then it leads to
fearlessness (trust) in society.
Q11. Explain the comprehensive human goal. How does fearlessness follow from right
understanding and prosperity?
or
What do you mean by comprehensive human goal? Explain. How is it related to your goal
in life?
Ans: In order to facilitate the fulfilment of the basic aspirations of all human beings in the
society, the following human goal needs to be understood in a comprehensive manner:

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

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fear at society level will only be achieved when we have right understanding at individual level
and prosperity at the level of family.
Q12. Right understanding in the individuals is the basis for harmony in the family, which is
the building block for harmony in the society. Give your comments.
Ans: Right understanding in the individuals is the basis for harmony in the family, which is the
building block for harmony in the society.
1. The harmony in the society begins from the individual. We need to ensure right
understanding in the individual as the foundation of harmony in the society.
2. With right understanding, the need for physical facilities in the family can be ascertained. By
assessing our needs correctly and by producing more than required the family can be prosperous.
3. Assurance of right understanding in the individuals and prosperity in the families,
understanding of human relationships leads to harmony and trust (fearlessness) in the society.
When every individual is able to live harmoniously in relationship, and the needs of all the
families are ensured, fearlessness (mutual trust) in society will naturally follow.
4. When human beings with right understanding interact with nature, it will be in consonance
with the coexistence and will be mutually enriching.
We may also understand it in the following sequence.
1. Right understanding ³ 2. Prosperity ³ 3. Fearlessness (trust) ³ 4. Co-existence
Q13. Explain how production activities can be enriching to all the orders of nature. Give
any two examples.
Ans: In nature, there are four different kinds of entities. One of entity includes materials, the
other kind is plants, herbs, etc., the third kind has animals and birds and the fourth kind includes
human beings. When we look at their interrelationship, we find that the materials, plants and
animals are enriching for the others including human beings. There is cyclic and enriching
process in nature, and based on this process production is naturally taking 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 beings more and more fulfilling to
the other entities. But we will find that human beings are neither enriching (fulfilling) for
humans nor for the other three kinds of entities. If only we understand the processes in nature,
we can design our production systems through application of science and technology in such a
way that this fulfilment is better ensured, rather than disturbing it.

UNIT 4
Q1. 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 avoided.

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2. Natural harmony with trees cure all problems like – reduction of wind velocity, energy
savings, doing companion planting, development of an eco-subsystem in terms of establishing a
forest garden, reduction of building heat.
3. It is possible to achieve natural harmony in the establishment, maintenance and management
of educational institution like schools, colleges and universities.
4. One can understand the depths of harmony and alignment in natural by contemplating and
reflecting upon the natural order. It is possible to unravel the mystery of the natural synthesis in
the midst of ongoing chaos at the material plane.
Q2. 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.
Q3 What do you mean by 8innateness9? What is the innateness in the four orders?
or
What do you understand by the term 8innateness9 (dhaarna) in nature? Explain the
innateness of material and animal order in nature.
Ans: Innateness (dharana): Innateness means qualities which are innate to the unit. Each unit
in existence exhibits an innateness, an intrinsic quality that cannot be separated from it. We refer
this principle as innateness also called dharna of that unit. This is intrinsic 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
8cease to exist9 or 8disappeared9 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 8existence9 is intrinsic to all material, it is innate
to it. We cannot separate the 8existence9 of a thing from the thing itself.
Plant/bio order: Because the pranic order is a development of the material order, it also has the
innateness of 8existence9. In addition, it also exhibits the 8growth9. This principle of 8growth9
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.

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Animal order: The animal body is a development of the pranic order and therefore this order
inherits the innateness of the previous order namely 8existence9 and 8growth9. This is at the level
of the body, which is physico-chemical in nature. In addition, all units in this order have the 8will
to live9 in 8I9. Indeed no unit in this order can be separated from this 8will to live9. It is intrinsic
to every unit in this order.
Human (knowledge) order: When we look at the human being, we find that 8existence9 and
8growth9 are fundamentally present in the body, just as in the animal body. At the level of 8I9
however, in addition to the 8will to live9, a human being9s innateness is the 8will to live with
happiness9.

Order Things Innateness

Material order Soil, water, metals, etc. Existence
Pranic order Plants and trees Existence + growth
Animal order Animals and birds (Existence + growth) in body + will to live in 8I9
Human order Human beings (Existence + growth) in body + will to live with
happiness in 8I9

Q4. What is the svabhava (natural characteristic) of a unit? Elaborate on the svabhava of
a human order.
or
How does the natural characteristics (svabhava) of material order helped man to lead a
better life?
or
Explain the natural characteristics of the material and pranic orders. Give examples.
or
What are the natural characteristics (swabhava) of human order? Explain.

Ans: When we look at the different orders in nature, we find that each order has a certain value.
In a fundamental way, this is the 8usefulness9 or 8participation9 of the order in existence. This
8value9 or 8participation9 is also referred to as <natural characteristic=. The 8characteristic9 the
order displays in 8natural to itself9. This is the same as the value of the entity, or its participation
also called 8svabhava9. The svabhava of material order is 8composition/decomposition9, of
Plant/bio order is 8composition/decomposition9 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 8I9. The svabhav of human order is Composition / decomposition, nurture
/ worsen in body and perseverance, bravery, generosity in 8I9.
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 (8I9) in human
beings is perseverance (dhirata), bravery (virata) and generosity (udarata).

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➢ Perseverance (dhirata): Being assured that the all encompassing solution is to understand
and live in harmony at all levels of existence, living with this commitment without any
perturbation.
➢ Bravery (virata): Being assured that the all encompassing solution is to understand and live
in harmony at all levels and I am ready to help the other to have the right understanding. This is
the commitment to help the other have the right understanding of the harmony and living at all
levels of existence.
➢ Generosity (udarata): Being assured that the all encompassing solution is to understand and
live in harmony at all the four levels and I am ready to invest myself, my body and wealth to help
the other have the right understanding.
Human beings are not living as per this natural characteristic; even though we have a
svabhava, we are not living according to this. This is basic reason for the contradiction and
conflict that we see in human being. This is what leads to a state of unhappiness. Only when we
live according to our basic human characteristics as mentioned above, we have definite
character, otherwise, it is not definite, it is uncertain, unlike other three orders as discussed
above.

Order Things Natural Characteristic

Material order Soil, water, metals, etc. Composition / decomposition
Pranic order Plants and trees Composition / decomposition + nurture / worsen
Animal order Animals and birds (Composition / decomposition, nurture / worsen)
in body + (non cruelty, cruelty) in 8I9
Human order Human beings (Composition / decomposition, nurture / worsen)
in body + (perseverance, bravery, generosity) in 8I9

Q5. What are the four orders of nature? Briefly explain them.
Ans: All the physical objects that are in solid, liquid or gas state either 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 infinite in
number and we could easily observe that there exists a dynamic balance, self regulation among
all these units. There are four orders of nature:
Material order: 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)

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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.
Q6. Explain the differences and similarities between animal order and human order. What
is the relation between the two orders?
or
Present the difference and similarity between a human being and an animal. Give examples
to support your answer.
ANS. The two orders can be distinctly recognized 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:

Order Things Activity Innate- Natural Basic Conformanc

ness Characteristi Activity e
c
Anima Animal (Composition (Exisetenc (Composition (Recognising Breed
l s / e / , Conformance
order and decomposition + growth) decomposition fulfillment)
birds , in , in
respiration) in body + nurture / body +
body + will worsen) (assuming,
selection to live in in body + (non recognising,
in 8I9 8I9 cruelty, fulfillment)
cruelty) in
in 8I9 8I9
Huma Human (Composition (Exisetenc (Composition Recognising, Right values /
n beings / e / fulfillment in sanskara
order decomposition + growth) decomposition body + conformance
, in , (knowing,
respiration) in body + nurture / assuming,
body + will worsen) recognising,
(selection, to live in body + fulfillment)
thought, with (perceverance, in
desire) happiness bravery, 8I9
in 8I9 in generosity) in
8I9 8I9

Things (Vastu)
Animal order: The animal order is made of various kinds of animals and birds. These entities
display both a body (physicochemical activity) as well as a conscious activity (self or 8I9). The
animal order thus is the coexistence of the animal body (pranic order) and the self (or 8I9 =
consciousness).

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Human (knowledge) order: The human order is constituted of all the human beings. Each
human being is coexistence of the self (8I9, 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.
8I9 In Animals – Conscious Activities: The activities in 8I9 are fundamentally different from those
in the body. 8I9 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 dog9s 8assumption9 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 8I9, however,
the human displays more than just an ability to 8select9 or make choices as animals do. In human
beings, 8I9 has the activities of desiring, thinking, and selecting/tasting, with a possibility or need
for understanding and realization. Only humans have this need to know and that is why it is
called gyana avastha – the knowledge order.
Innateness (dharana)
Animal Order: The animal body is a development of the pranic order and therefore this order
inherits the innateness of 8existence9 and 8growth9. This is at the level of the body, which is
physicochemical in nature. In addition, all units in this order have the 8will to live9 in
8I9. Indeed no unit in this order can be separated from this 8will to live9. It is intrinsic to every
unit in this order.
Human Order: When we look at the human being, we find that 8existence9 and 8growth9 are
fundamentally present in the body, just as in the animal body. At the level of 8I9 however, in
addition to the 8will to live9, a human being9s innateness is the 8will to live with happiness9.
Natural Characteristics (Svabhava)
Animal Order: The body of the animal belongs to the plant/bio or pranic order, and hence has the
same 8usefulness9 or 8value9 as the pranic order. Thus 8nurture/worsen9 is the svabhava of the
animal body. The svabhava of the self (8I9) 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 (8I9) 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.

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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 8breed conformance9. 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
8I9. The desires, thoughts and selections we have in 8I9 can come from past memories, our
parents, the environment, and the media, anywhere. In the case of humans, we can say 8as the
education, so the human9. Together, we call these 8sanskara9. Hence, we say that a human being
conforms to his or her sanskar or has 8sanskaar conformance9.
Q7. What are the four orders in nature? Describe their activities and natural
characteristics?
or
What do you understand by 8activity9? Write down the activity of the four orders in
nature.
or
Distinguish between the activities of different orders of nature giving an example of each.
Ans: Combination of all that is in solid, liquid or gas state, or the aggregate of all the mutually
interacting units – big or small, sentient or insentient together can be called nature. We can
categorize all these units into four distinct orders.
 Material order  Pranic order
 Animal order  Human order
The four orders can be distinctly recognised in terms of their natural characteristics and
activities.

Order Things Activity Natural Characteristic

Material Soil, water, Composition / decomposition Composition / decomposition
order metals, etc
Pranic Plants and Composition / decomposition + Composition / decomposition +
order trees respiration nurture / worsen
Animal Animals (Composition / decomposition, (Composition / decomposition,
order and birds respiration) in body + selection nurture / worsen) in body + (non
in 8I9 cruelty, cruelty) in 8I9
Human Human (Composition / decomposition, (Composition / decomposition,

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order beings respiration) in body + nurture / worsen) in body + (bravery,
(selection, thought, desire) in 8I9 perseverance, generosity) in 8I9

Q8. How will you show interconnectedness and mutual fulfilment in four order of nature
with examples?
or
There are four orders in nature. How does each order participate in the harmony in the
nature? Give few examples.
or
What are the four orders in nature? How can the human order be responsible to the other
three orders?
or
Critically examine the attitude of humans today towards the other three orders of nature.
Try to make a proper evaluation of human efforts.
or
How is the human order related to the other three orders in nature? How does this
understanding help in choosing the production activity for a human being?

Ans: In the nature, all the units are connected to each other and fulfilling each other. Human
being is related to all other human beings. On this basis, we have feelings and emotions for
everyone. Human being is connected to all the material units in the existence and gets aware of it
as he starts exploring it. We can see this interconnectedness and mutual fulfilment in the
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.

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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 these excreta help 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 fulfillment. We are dependent on the material order for soil and minerals
and metals, but only end up polluting the soil and depleting the fossil fuels; we are dependent on
plants for our food and holding together the larger ecosystem, but we have destroyed forests and
destroyed multiple species of plants and herbs; we are dependent on animals to carry out our
production and transportation activities, but have made many species of animals extinct, and are
today known for our cruelty towards animals. We can see that there is interconnectedness and
mutual fulfillment in all the orders of nature except human order. We have to work on this.

Q9. Explain how there is recyclability and self-regulation in nature.

or

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Explain the recyclability in nature with any two examples.
or
There is recyclability in nature. Explain this statement with any two examples. How does it
help in production activity?
or
Explain the recyclability of any two units in nature with examples. How is it useful for
sustainable production activities?

Ans: There are several cyclical processes that we can see in nature. For example the cycle of
water, evaporating, condensing and precipitating back to water giving the weather phenomena.
The cycles keep these materials self-regulated on the earth. Breeds of plants and animals are
similarly self-regulated in their environment. In a forest, the growth of trees takes place in a way
so that the amount of soil, plants and animals remains conserved. It never happens that the
number of trees shoots up and there is a lack of soil for the trees. The appropriateness of the
conditions for growth of both plants and animals are self-regulated in nature keeping the
population proportions naturally maintained. This phenomenon is termed as self-regulation. In a
single breed of animals, the number of males and females generated through procreation is such
that the continuity of species is ensured by itself. This happens with humans too, but inhuman
practices have led to disproportionate numbers of men and women. These two characteristics
namely, cyclical nature and self-regulation provide us with some clues of the harmony that is in
nature.
Q10. What do you mean by 8conformance9? Explain the conformance in the four orders.
Ans: Each unit conforms through the principle of conformance or anusangita. It means how the
continuity of the fundamental nature of the unit is preserved.

Order Material order Pranic order Animal order Human order

Things Soil, water, Plants and trees Animals and Human beings
metals, etc birds
Conformance Constitution Seed Breed Right values /
conformance conformance conformance sanskara 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 conforms
to the constitutional structure of 8Iron9. 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 8constitution conformance9. 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, aluminum… all of them conform
to and are always according to the constitution of their kind. Hence, we say that any matter
conforms to its constitution or has 8constitution conformance9.
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 are stored in the seed. Thus, we say the plant is always as the seed, or we
can say, 8as the seed, thus the plant9.Hence, we say that a plant conforms to the seed, or has

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On the basis of beliefs
➢ ‘Isms9: 8Ism9 means any belief in terms of a 8thought-system9 that we have, or that we have
adopted. There are also many modern 8isms9 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 8I9. There is no definiteness at this
level, and hence, this becomes a cause for differentiation.

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➢ Sects: People of one sect only consider those with a similar belief system to be their 8own9
and worthy of respect. Following a particular tradition, or what we call as religion, becomes the
basis of respect and disrespect in relationship.
Q4. 8Discrimination leads to acrimony in relationships9. Explain. What problems are
created when we discriminate?
or
Explain the problems faced due to differentiation in relationship.

Ans: Differentiation based on sex/gender: Issue of women9s rights, and women protesting and
demanding for equality in education, in jobs, and in peoples9 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 9isms: 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.
Q5. Difference between respect and differentiation.
or
What is the difference between respect and disrespect? Which of the two is naturally
acceptable to you?
Ans: Difference between respect and differentiation

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

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 others in society.

.Q6. What do you understand by trust? Differentiate between intention and competence
with examples.
or
How do you differentiate between intention and competence, when you have to judge the
other? Why is it important?
or
How do you differentiate between intention and competence when you have to judge the
other? Why is it important?

82 value
Ans: Trust or vishwas is the foundational 6 in relationship. <To be assured that each human
being inherently wants oneself and the other to be happy and prosperous= is known as trust.
Mutual trust is a shared belief that we can depend on each other to achieve a common purpose.
Trust is the expectation of people that they can rely on our word. It is built through integrity and
consistency in relationships. There are two aspects in trust:
1. Intention (wanting to – our natural acceptance)
2. Competence (being able to do)
Both intention and competence are the aspects of trust. Intention is what one aspires for (our
natural acceptance) and competence is the ability to fulfil the aspiration. In intention every
human being wants to do what is right, only the competence may be lacking which needs to be
developed through proper understanding and practice. But what we are doing today is that when
we are judging ourself we are judging on the basis of our intention, whereas, when we are
judging the other we are judging him on the basis of his competence.
We trust our own intention while we are not ready to trust the others intention. It is the same for
other as well. We find that while we look at our intention, we are sure of it, we are not sure of the
other9s 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 other9s 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.
Q7. Enumerate some of the important values which lie at the base of good relationships.
or
What are the foundational values of relationships? How can they be used to ensure strong
and mutually relationships?
or
Name the values which are called as <foundation value= and <complete value=. Define both
these values.
or
List down the foundation value and the complete value in human relationship. Explain
each with one example.

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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 our self different from others. In other words, respect means right evaluation, to be
evaluated as I am.
3. Affection: Affection is the feeling of being related to the other. Affection comes when I
recognize that we both want to make each other happy and both of us are similar.
4. Care: The feeling of care is the feeling to nurture and protect the body of our
relative. Or in other words a state of mind in which one is troubled; worry, anxiety, or concern is
called care.
5. Guidance: The feeling of ensuring right understanding and feelings in the other (my
relative) is called guidance. We understand the need of self (8I9) 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.
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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.

82 6
Q8. <When we are assured of the intention of the other and find that the competence is
lacking, we become a help to the other. When we doubt the intention of the other, we get
into opposition.= Explain.
or
In our behaviour, we generally observe our intention and others9 lack of competence. Does
it lead to mutual happiness? What is the alternative? Explain with the help of an example.

Ans: We trust our own intention while we are not ready to trust the other9s intention. It is the
same for the others as well. They would also have the same answers as we, to the table above.
While the other trusts his/her own intentions, he/she does not trust mine. Hence, mistrust is born
and we deny the relationship. When we are judging our self 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 other9s 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.
Q9. There is a common saying; if you trust everybody, people will take undue advantage of
you.
or
What is the basic error in this statement? Explain.

Ans: The basic error is that if we trust everybody people will not take undue advantage of me.
On the contrary, it gives us inner strength and we become far more effective in interacting with
and <dealing with different people=. This is simply because, we already are sitting with the
knowledge of what the person truly wants, truly intends, even though the person may not know
this himself/herself! Hence, our ability to interact with people becomes far more effective and in
the process, we don9t get hurt, we don9t 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.
Q10. Write the program to attain comprehensive human goal. Give examples also.
or
What are the five dimensions of human 82 6endeavour in society conducive to 8manaviya
vyavastha9?
 or
What are the five dimensions of Human Endeavour? How are they helpful in achieving the
Comprehensive human goal?
or
82
What are the programs needed to achieve 6 comprehensive human goal? List and define
the
each briefly.
Ans: Comprehensive human goals are right understanding, prosperity, fearlessness and co-
existence. Programs needed to achieve the comprehensive human goals are:
1. Education – Right Living (Siksha – Sanskar)
2. Health – Self Regulation (Svasthya – Sanyam)
3. Justice – Preservation (Nyaya – Suraksha)
4. Production – Work (Utpadan – Kriya)
5. Exchange – Storage (Vinimaya – Kosh)
Education – Right Living: Education refers to understanding hormony at all four levels of
living. While 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 (8I9),
and, there is harmony among the parts of the body, it is referred to as health or svasthya.
Justice – Preservation: Justice (nyaya) refers to harmony in the relationship between human
beings, while preservation (suraksha) refers to harmony in the relationship between human being
and the rest of nature.
Exchange – Storage: Exchange (vinimaya) refers to the exchange of physical facilities between
the members of the society, while storage (kosa) refers to the storage of physical facilities that is
left after fulfilling the needs of the family.
We can now see how these five dimensions of humanistic society are able to ensure the human
goal:
Education – Right living leads to Right understanding
 Having the process of education and right living leads to right understanding in the individual.
Health – Self-regulation leads to Prosperity
 Having the program for health and sanyam leads to well-being of the body, nad identification
of need for physical facilities which along with production ensures feeling of prosperity in the
family.
Justice – Preservation leads to Fearlessness and Co-existence (respectively)
 Ensuring justice in relationship, or mutual fulfilment in relationship on the basis of values like
Trust, Respect, etc leads to fearlessness in society, while Suraksha of nature – via enrichment,
protection and right utilization leads to co-existence in nature.
Production – Work leads to Prosperity and Co-existence
 Production and work are for physical facilities, and this leads to a feeling of prosperity in the
family. Production is done in harmony with nature, and hence, this also leads to co-existence
with nature.
Exchange – Storage leads to Prosperity and Fearlessness

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 When we store and exchange for mutual fulfilment and not for exploitation, then it leads to
fearlessness (trust) in society.
Q11. Explain the comprehensive human goal. How does fearlessness follow from right
understanding and prosperity?
or
What do you mean by comprehensive human goal? Explain. How is it related to your goal
in life?
Ans: In order to facilitate the fulfilment of the basic aspirations of all human beings in the
society, the following human goal needs to be understood in a comprehensive manner:

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

82 6
fear at society level will only be achieved when we have right understanding at individual level
and prosperity at the level of family.
Q12. Right understanding in the individuals is the basis for harmony in the family, which is
the building block for harmony in the society. Give your comments.
Ans: Right understanding in the individuals is the basis for harmony in the family, which is the
building block for harmony in the society.
1. The harmony in the society begins from the individual. We need to ensure right
understanding in the individual as the foundation of harmony in the society.
2. With right understanding, the need for physical facilities in the family can be ascertained. By
assessing our needs correctly and by producing more than required the family can be prosperous.
3. Assurance of right understanding in the individuals and prosperity in the families,
understanding of human relationships leads to harmony and trust (fearlessness) in the society.
When every individual is able to live harmoniously in relationship, and the needs of all the
families are ensured, fearlessness (mutual trust) in society will naturally follow.
4. When human beings with right understanding interact with nature, it will be in consonance
with the coexistence and will be mutually enriching.
We may also understand it in the following sequence.
1. Right understanding ³ 2. Prosperity ³ 3. Fearlessness (trust) ³ 4. Co-existence
Q13. Explain how production activities can be enriching to all the orders of nature. Give
any two examples.
Ans: In nature, there are four different kinds of entities. One of entity includes materials, the
other kind is plants, herbs, etc., the third kind has animals and birds and the fourth kind includes
human beings. When we look at their interrelationship, we find that the materials, plants and
animals are enriching for the others including human beings. There is cyclic and enriching
process in nature, and based on this process production is naturally taking 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 beings more and more fulfilling to
the other entities. But we will find that human beings are neither enriching (fulfilling) for
humans nor for the other three kinds of entities. If only we understand the processes in nature,
we can design our production systems through application of science and technology in such a
way that this fulfilment is better ensured, rather than disturbing it.

UNIT 4
Q1. 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
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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 avoided.

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