UNIT 1

Values: Value means importance or the participation. The value of any unit in this existence is its
participation in the larger order of which it is a part. E.g. value of a pen is that it can write.
Value Education: Character oriented education that instills basic values and ethnic values in one's psyche is
called 'Value Based Education'. The subject that enables us to understand 'what is valuable' for human
happiness is called value education.
Human Values: The value of a human being is the participation of human being in this order. Hence to
understand the human values, we need to understand the human reality along with all that is there in that
existence constituting the larger order, and the role of human being in the relationship with each and every
unit in the existence.
Distinction between Beliefs and Understanding
Beliefs Understanding

Beliefs are the ad-hoc values Correct understanding is the universal human
values
They usually not the same for everybody They are same for everyone

Beliefs are assumed values Understanding is evaluated values

Belief usually change with time Understanding does not change with time
VALUES and SKILL:
Values means importance or participation and skills means qualities, training, and capabilities. To fulfil our
aspirations both values and skills are necessary. Value Domain: When we identify and set the right goals
and produced in right direction. This is known as value domain, the domain of wisdom.
Domain of Skills: 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.
Value in Relationship:
The human relationship is between the self (I) and the other self (I). It is the need of the self (I) to be in
relationship with other. Being in relationship, we have the feeling for other. These feelings are the values in
a relationship and cannot be replaced by any material or physical things. Feelings of oneself (I) with the
other (I) are definite, can be identified, understood and fulfilled. If we do not understand them, we have
problems, we feel that we are never able to satisfy the other and this leaves us with a grudge, even in our
closest relationship.
Process of Value Education
Scope & Content of Value Education: The scope of value education includes all dimensions (thoughts,
behaviour, work and realization) and all levels (individual, family, society and nature – existence). The
Content of value education will be to understand myself, my aspirations, my happiness; understand the goal
of human life comprehensively, understand the other entities in nature, the innate inter-connectedness, the
coexistence in the nature- existence and finally the role of human being in this nature/existence entirely.
Hence, it has to encompass understanding of harmony at various levels and finally, learning to live in
accordance with this understanding by being vigilant to one’s thoughts, behaviour and work.
The Process for Value Education:
The process for value education has to be that of self-exploration, which includes two things:
 Verification at the level of natural acceptance and
 Experimental validation in living
Self-exploration is the process to find out what is valuable to me by investigating within my self, what is
right for me, true for me, has to be judge within myself. Through self-exploration we get to know the value
of our self.
The subject that enables us to understand ‘what is valuable’ for human happiness is called value education.
In order to qualify for any course on value education, the following guidelines for the content of the course
are important:
• Universal: It needs to be applicable to all the human beings irrespective of cast, creed, nationalities,
religion, etc., for all times and regions.
• Rational: It has to appeal to human reasoning. It has to be amenable to reasoning and not based on dogmas
or blind beliefs.
1
• 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.
Need for Value Education
The subject that enables us to understand ‘what is valuable’ for human happiness is called value education.
Need for value education is:
Ø Correct identification of our aspirations. The subject which enables us to understand ‘what is
valuable’ for human happiness is called ‘value education’ (VE). Thus, VE enables us to understand our
needs and visualize our goals correctly and also indicate the direction for their fulfilment. It also helps to
remove our confusions and contradictions and bring harmony at all levels.
Ø 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.
Ø 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.
Ø 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.
Ø 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.
Ø 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.
Self Exploration:
Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of
ourself.
The Content of Self – Exploration: 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?
Purpose of Self Exploration
Mechanism of self exploration
Through self exploration we get the value of ourself. Natural acceptance is a mechanism of self exploration.:
1. Natural acceptance: Natural acceptance implies unconditional and total acceptance of the self, people and
environment. It also refers to the absence of any exception from others. Once we fully and truly commit
ourself on the basis of natural acceptance, we feel a holistic sense of inner harmony, tranquillity and
fulfilment.
2. Experiential validation: Experiential validation is a process that infuses direct experience with the
learning environment and content. It may be regarded as a philosophy and methodology in which the direct
2
experience and focused reflection of the individual helps to increase knowledge, develop skills and clarifies
values. Self exploration takes place in the self and not the body.
Verify proposals on the basis of our natural acceptance
Natural acceptance is way to accept the good things naturally. Learn everything that is good from others,
but bring it in, and in our own way absorb it; do not become others. We can easily verify proposals in the
basis of characteristics of natural acceptance mentioned below:
a) Natural acceptance does not change with time. It remains invariant with time. For example our
natural acceptance for trust and respect does not change with age.
b) It does not depend on the place. Whatever we have accepted, in our life, at any time of our age,
does not change, even if we move from one place to another one.
c) It does not depend on our beliefs or past conditionings. No matter how deep our belief or past
conditioning, as long as we ask ourselves the question sincerely, as long as we refer deep within
ourselves, the answer will always be the same.
d) This natural acceptance is ‘constantly there’, something we can refer to. Natural acceptance is
always there. Whatever we do, this natural acceptance is within us, it is telling us what is right.
e) Natural acceptance is the same for all of us: it is part and parcel of every human being, it is
part of humanness. Though each one of us, may have different likes and dislikes and means to live and
to react etc. but if we go deep in our mind the purpose of our work, behaviour, efforts etc. are based on
common goals like need to be happy, need to be respected, need to get prosperity. So our basic
acceptance remains the same.
Prevailing Notions of Happiness in the Society and their Consequences
Today we are generally trying to achieve happiness and prosperity by maximizing accumulation and
consumption of physical facilities. This effort is giving rise to many problems manifest today at the level of
individual, family, society and the nature. These problems are:
• At the level of individual– Rising problems of depression, anxiety, suicides, stress, insecurity, increasing
health problems, lack of confidence and conviction etc.
• At the level of family– Breaking up of joint families, mistrust and disharmony in relationships, divorce,
generation gap, dowry deaths, neglect of older people etc.
• At the level of society– Growing incidences of terrorism, violence, communalism, racial and ethnic
struggle, corruption, adulteration, sex-crimes exploitation, wars between nations, proliferation of lethal
weapons etc.
• At the level of nature– Global warming, weather imbalances, depletion of mineral and energy resources,
deforestation, soil degradation etc.
All the problems are a direct outcome of an incorrect understanding, our wrong notion about happiness and
prosperity and their continuity.
Process of Self exploration:
Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of
ourself. The purpose of self exploration is:
1. It is a process of dialogue between "what you are" and "what you really want to be": It is a process
of focusing attention on ourself, our present beliefs and aspirations vis-à-vis what we really want to be (that
is to say, what is naturally acceptable to us). If these two are the same, then there is no problem. If these two
are not the same, it means we are living with contradiction (of not being what we really want to be). This
enables us to look at our confusions and contradictions within and resolve them by becoming aware of our
natural acceptance.
2. It is a process of self evolution through self investigation: It successively enables us to evolve by
bridging the gap between 'what we are' and 'what to be'. Hence, the self exploration leads to our own
improvement, our self evolution - we will become qualitatively better.
3. It is a process of knowing oneself and through that, knowing the entire existence: The exploration
starts by asking simple questions about ourself, which gives our clarity about our being, and then clarity
about everything around us.
4. It is a process of recognizing one's relationship with every unit in existence and fulfilling it: It is a
process of becoming aware about our right relationship with other entities in existence and through that
discovering the interconnectedness, co-existence and other in the entire existence, and living accordingly.
5. It is a process of knowing human conduct, human character and living accordingly: It is a process of
discovering the definitiveness of human conduct and human character and enabling one to be definite in
thought, behaviour and work.

3
6. It is a process of being in harmony in oneself and in harmony with entire existence: This process of
self exploration helps us to be in harmony with ourself and with everything around.
Svatva, Swatantrata and Swarajya:
This process of self exploration helps us to identify our swatva and through that acquiring swantantrata and
swarajya.
Swatva means innateness of self - the natural acceptance of harmony.
Swatantrata means being self- organized - being in harmony with oneself
Swarajya means self-expression, self- extension - living in harmony with others
The swatva is already there, intact in each one of us. By being in dialogue with it, we attain swantantrata
enabling us to work for swarajya.
Living in contradiction, means we are not self-organized and living with pre-conditionings where we have
assumed certain things, have accumulated desires without having first evaluated them, then it means we are
partantra.
On the other hand, when we identify our innateness, what we really want to be and establish a dialogue with
it, it enables us to start living with this harmony, it starts expressing itself through our harmonious behaviour
and work, and it naturally extends to our participation with the surroundings. This is working towards
swarajya.
Present Vision of a Happy and Prosperous Life
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.
SVDD, SSDD and SSSS
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. SVDD: Sadhan Viheen Dukhi Daridra – Materially Deficient, Unhappy and Deprived: Those that do
not have physical facilities/ wealth and feel unhappy and deprived.
2. SSDD: Sadhan Sampann Dukhi Daridra – Materially Affluent, Unhappy and Deprived: those that
have physical facilities/ wealth and feel unhappy and deprived. But these are states we don’t want to be
in.
3. SSSS: Sadhan Sampann Sukhi Samriddha – Materially Adequate, Happy and Prosperous Having
physical facilities and feeling happy and prosperous i.e..
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.
Basic Human Aspirations
Our basic aspirations are happiness (mutual fulfilment) and prosperity (mutual prosperity).
Happiness (Sukh): Happiness may be defined as being in harmony/synergy in the state/ situation that I live
in. “A state or situation in which I live, if there is harmony in it then I like to be in that state / situation. The
state of liking is happiness.” It is a holistic and all encompassing state of the mind that creates inner
harmony.
Prosperity: The feeling of having or making available more than required physical facilities is prosperity.
For prosperity, two things are required- (1) Identification of the required quantity of physical facilities: 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.
(2) Ensuring availability / production of more than required physical facilities: Just assessing the need is not
enough. We need to be able to produce or make available more than the perceived need.

4
Right Understanding: Understanding the harmony at four levels of living from self to existence. This refers
to higher order human skills – the need to learn and utilize our intelligence most effectively.
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 (Suvidha): This includes the physiological needs of individuals and indicates the
necessities as well as the comforts of life. Suvidha implies that it is looking for physical comforts and all the
sources of attaining such comforts.
In order to resolve the issues in human relationships, we need to understand them first, and this would come
from 'right understanding of relationship'. Similarly in order to be prosperous and to enrich nature, we need
to have the 'right understanding'. The 'right understanding' will enable us to work out our requirements for
physical facilities and hence correctly distinguish the difference between wealth and prosperity. With nature
as well, we need to understand the harmony in nature, and how we can complement this harmony.
 Right understanding + Relationship = Mutual fulfilment.
 Right understanding + Physical facilities = Mutual prosperity.
Animal and Human Consciousness
Animal Consciousness: (a) Living of human being only on the basis of physical facilities, and not with
right understanding and relationship. Working only for physical facilities is living with Animal
Consciousness. (b) living with assumption for oneself as body.
Human Consciousness: (a) Living with all three: right understanding, relationship, and physical facilities.
Working for right understanding as the first priority followed by relationship and physical facilities implies
living with Human Consciousness. (b) living with views of justice, resolution and truth. (c) understanding
human being as coexistence of self (jivan, ‘I’) and body.

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. The content of education is the
understanding of harmony at all the four levels of our existence - from myself to the entire existence. Right
living or sanskar refers to the ability to live in harmony at all the four levels of living. This dimension of
society works to ensure 'right understanding' and 'right feelings' in individual. Or all encompassing solution
called samadhan in every individual and ensures that our succeeding generation have both the content and
the environment available to work towards achieving their goal of continuous happiness and prosperity.

5
 Unit 2
Imagination: The activities of desire, thoughts and expectation at the level of self, are collectively called as
imagination.
Imagination = Desires + Thoughts + Expectations
We all imagine, and most of our activities (in the self) today can be mostly clubbed into imagination. This
activity of imagination in ‘I’ is continuous and not temporary.
Sanyama (self regulation): the feeling of responsibility in the self (‘I’) for nurturing, protection and right
utilization of the body.
Svasthya (Health): (a) the body act according to the needs of ‘I’. (b) there is harmony among the parts of
body. So, swasthya is the condition of the body where every part of the body is performing in expected
function. There is harmony within the body and it is fit for use by the self. And also it is being anchored to
the self, being in close harmony with the self.
Sukh and Suvidha
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.
Needs of the Self and the needs of the Body
Needs of the self are qualitative:
Need of self is sukh (happiness). Sukh is qualitative. Therefore the needs of 'I' are qualitative. They are not
quantifiable. We also want them continuously. We cannot talk of one kg of respect or one meter of
happiness. Our feelings are qualitative. Either they are or they are not. Ex. Happiness is qualitative. Either
we are feeling happy or we are not.
Needs of the body are quantitative
Need of body are physical facilities. Physical facilities are needed for the body in a limited quantity. When
we try and exceed these limits, it becomes troublesome for us after some time. Let's take the example of
eating. As far as, physical facilities (say rasgulla) go, they are necessary in the beginning, but if we keep
consuming, it becomes intolerable with the passage of time. When we try to perpetuate physical facilities,
the following pattern results. With time it successively changes from:
Necessary and tasteful => Unnecessary but tasty => Unnecessary and tasteless => Intolerable!
1. Needs are ….The needs of the body like food for nourishment clothes for protection, and
instruments to ensure right utilization. They can be labeled as ‘physical’ in nature, or also called
‘physical facilities’ (suvidha). The need of I is essentially to live in a state of continuous happiness
(sukh). The needs of the self (‘I’) are not physical in nature – like trust, respect, happiness etc.
2. In time, needs are… The needs of ‘I’ are continuous in time, the needs of the body is temporary in
time. We want happiness, the feeling of respect and acceptance in relationship continuously. Food,
clothing, shelter, or instruments are needed only for some amount of time, or we can say that the need
for physical facilities of the body is temporary in time- it is not continuous.

3. In quality, needs are….. Physical facilities are needed for the body in a limited quantity. When
we try and exceed these limits, it becomes troublesome for us after some time. Let’s take the example of
eating. As far as, physical facilities (say rasgulla) go, they are necessary in the beginning, but if we keep
consuming, it becomes intolerable with the passage of time. Whereas the needs of ‘I’ are qualitative
(they are not quantifiable), but we also want them continuously. Our feelings are qualitative. Either they
are or they are not. Ex. Happiness is qualitative. Either we are feeling happy or we are not.
4. Needs are fulfilled by….The need of the self (‘I’), for happiness (sukh) is ensured by right
understanding and right feelings, while the need of the body, for physical facilities (suvidha), is ensured
by appropriate physico-chemical things.

6
 Body ‘I’
Needs  Physical facilities  Respect, trust, etc., can be called as Happiness
(suvidha) like food (such),
 Quantitative  Qualitative
Fulfilled by Physico chemical things Right understanding, right feelings
Activities Activities like eating, breathing Activities like, desire, thinking, selection,
etc.
Types Material or physico-chemical Conscious
Mode of Recognizing and fulfilling Knowing, assuming, recognizing and fulfilling
interaction
In time needs Temporary Continuous
are…
Needs are Food, clothing, etc. Right understanding and right
fulfilled by….. Feelings

Human being is co-existence of the Self and the Body

The human being is the co-existence of ‘I’ and the body. ‘I’ and body exist together and are related. There is
a flow of information from ‘I’ to the body and from body to the ‘I’. There are three distinctions between the
self and the body in terms of the needs, activities and the types. To conclude we can say that the human
being can be understood in terms of a co-existence of two entirely distinct entities, namely sentient ‘I’ and
material body. Their needs and activities are quite different and have to be understood accordingly. But
these two constituents of human being are to act in close synergy with each other.

Activities involves both body and 'I': activities of knowing, assuming, recognizing and fulfilling

If we look at the variety of activities that we are engaged in commonly – we see that we can put them in
three categories:
1. Activities that are going on in the self
2. Activities that are going on in the body
3. Activities involving both the self and the body
Knowing, assuming, recognizing and fulfilling are the activities involving both the self and the body.
1. Activities of recognizing and fulfilling in the body: Apart from the activities of Breathing, Heartbeat,
Digestion etc., the activities of the body can also be understood as recognition and fulfilment. In fact, the
mutual interaction between any two material entities can be understood as recognition and fulfilment of their
relationship. For example when we are thirsty and drink water, the body absorbs the water to the extent
needed and uses for the nourishment of the various organs. Here, body recognizes its relation with water and
fulfils it.
2. Activities of knowing, assuming, recognizing and fulfilling in the self (‘I’): When it comes to self
(jivan or ‘I’), which is a conscious entity; in addition to ‘recognizing and fulfilling’, there is also the activity
of assuming and that of knowing. In fact, recognizing and fulfilling in case of human beings will depend
upon knowing and/or assuming.
a. Knowing - Knowing means we have the right understanding – the understanding of harmony at all levels
of our living. When we have the right understanding, when we have the knowledge of reality, it is definite,
and then assuming becomes according to the knowing, and hence recognizing and fulfilling becomes
definite, or according to knowing. Until then, it is subject to beliefs and assumptions, and this keeps
changing.
b. Assuming – We all make assumptions and our response (recognition and fulfilment) is dependent on the
assumption. For ex.: If I see a snake and assumed it to be a rope, I shall respond differently to it, than if I
take it to be a snake itself. We call this activity ‘assuming or mananana’.
c. Recognizing – We all recognize things today, we recognize a variety of things. Like, we recognize water,
our parents, friends, etc. We call this activity ‘recognizing or pahachaanana’. The recognizing in ‘I’ depends
on assuming.
d. Fulfilling –The response that follows recognition is called the activity of ‘fulfilling or nirvaha karna’. The
fulfillment depends on the recognition. For ex.: Once we recognize water, we take it.
Knowing leads to Assuming leads to Recognizing leads to Fulfilling
or
Janana leads to Manana leads to Pahchanana leads to Nirvah Karna

7
 I Body
Activities Activities are ….. Desiring, thinking etc. Breathing, heart-beat, etc.
Knowing, assuming, Recognizing, fulfilling
recognizing, fulfilling

Pre-Conditioning: Preconditioning means to assume something about our desires on the basis of prevailing
notion based on 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.
Sensations: A perception associated with stimulation of a sense organ. or with a specific body condition is
known as sensation. For example, the sensation of heat, sour, or green. Suppose we had seen the bike and
not associated it with ‘greatness’; rather we only liked the way it ‘looked’ – then this is based on the
sensation.

The problems that are created by having desire, thoughts and expectation on the basis of
preconditioning

When our activities are not guided by our natural acceptance, then they are guided by preconditioning and
sensations. As a result, we are not clear about what we will get out of fulfillment 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!

A. Conflicts and contradictions in ‘I’ as a result of pre-conditioned desire

We have not verified the desires, thoughts and expectations in us on the basis of our own natural acceptance.
As a result, these desires, thoughts and selections are in conflicts. Since the desires are in conflict, the
thoughts they give rise to, are also in conflict and in turn, the selection from the thoughts are also in conflicts.
This conflict affects us in different manners:
1. Wavering aspirations: Our goals keep shifting as the inputs from the outside also keep changing. Our
desires thus keep shifting, because their source is outside and these preconditioned desires may come from
what we read, see, hear, from media, friends, society, etc. hence, we are always wavering in what we want;
we are not able to be certain about it.
2. Lack of confidence: Since our desires are shaky, we are not sure about them. As a result, we lack self
confidence, in the true sense. Our confidence seems relative i.e. we keep comparing ourselves with others in
order to feel confident.
3. Unhappiness/conflicts: Since our desires, thoughts and expectations are in conflict, it becomes the cause
for our unhappiness, leading to stress and tension. Such desires will also be in conflict with our natural
acceptance
4. Lack of qualitative improvement in us: We focus largely on fulfilling the needs of the body. As a result,
we live with a sense of lack of fulfilment. We are doing many things, accumulating a lot, progressing on
paper, but we don’t feel that we have improved, that we have become better. It seems that only the things
around us are changing!
a) State of resignation: Because we do not understand ourselves properly and have contradictions within,
we slowly start getting disillusioned (pleasant but mistaken beliefs). We feel that there are no solutions to
these issues, and end up in a state of resignation.
B. Short lived nature of pleasure from sensations: The pleasure obtained from sensations is short-lived.
We have so much dependent on sensations that instead of giving us some sensory pleasure, it becomes the
source for our happiness. The sensation from the body to ‘I’ is temporary. If the source for our happiness is
temporary, then our need for continuous happiness will never be fulfilled. Hence, any sensation we have
from the body can’t be the source for our lasting happiness.

To sum up, if our desires, thoughts and expectations are based on pre-conditionings, we are generally in a
state of great confusion. This leads to confusion, unhappiness, conflict and stress. We have lack of clarity
about the self, relationships, society, nature and existence. We have lack of confidence. We have a feeling of
being unfulfilled, unsettled. We operate largely on the basis of the environment, driven from the outside –
either from sensations, or based on pre-conditionings.
I am the seer, doer and enjoyer. The body is my instrument or self enjoys the activities of the body:

8
There is a relation between the self and body that body act as an instrument of self. Whatever self thinks
body performs it physically. Body does not decide itself. We can verify this by the following discussion.
I am the seer: When we are reading a book or listening, when someone is explaining something to us, when
we are watching a scenery or when we are thinking – we are engaged in the activities of ‘seeing’ or
understanding, we say ‘I am seeing’ that means our self ‘I’ see via the eyes, the eyes don’t see, they are just
instruments, that unable me to see something outside. Different images are formed in the eyes every time,
but it is I who is able to relate it to the meaning of that image every time. Similarly, I can see inside ‘in me’
also – without the eyes. For example I can see that I am getting angry. In this case I understand or know or
am aware that I am getting angry. When I see outside the body works as an instrument.
I am the doer: once I have seen/ understood something, I am the one who decides what to do or not to do. I
am the doer. For example, when I see the scenery I am the one who decide to take a picture of the scenery. I
use my hands to pick camera and click a picture. The hands in the body are thus used as an instrument. In
this way I work with my hands and legs.
I am the enjoyer: I saw the scenery and I took the picture. I am the seer and doer so far. When I see the
picture I like it. I am the one that enjoys it. Thus there is a continuity of being the seer, doer and enjoyer.
Similarly when I eat, I am the one that gets the taste – from the tongue.

Activities in the self 'I':

The self is conscious in nature while the body is physico-chemical in nature. The interaction between the ‘I’
and the body is in the form of exchange of information. So the focus of attention is on two categories of
attributes of the self, namely, the powers of the self and the corresponding activities as the manifest
outcomes of these powers.
1. Power: This means the basic capacity in the self (‘I’). They are: desires, thoughts and expectations.
2. Activities: The activities are: imaging, analyzing, and selecting/tasting. The activity of analyzing
means breaking down the image into various parts or to open it up. Selecting/tasting is with the
expectation of fulfilling our desires with the expectation of happiness. The activity of selecting/tasting is
the basic level via which the self interacts with the body.
A simple example to understand these activities is a follow:
Ø 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.
Ø Based on this desire, we start working out the details of the house. Ex no. of rooms, storey’s, 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.
Ø 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.

Right utilization of the Body

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.

9
the programs for ensuring the health of the body: 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 (body) has a
limited life span and undergoes a pattern of growth and decay. The interaction of the self with the body
has to be in consonance with the above objectives which are achieved through sanyama.
2. Understanding the self organization of the body and ensure health of the body:
a. Nurturing of the Body: Proper Food, Air, Water, Etc.: In the process of selecting food for the
body, I need to make out the elements which make a complete food so that it gives required nutrients and
energy to the body. On the basis of understanding of the harmony of the self with the body, it can be said
that the food needs to be eaten only when we feel hungry. The choice of the food has to be such that it is
easily digestible and the food needs to be taken with proper posture of the body and in right quantity.
b. Protection of the Body: The second issue is the protection of the body. The clothes we choose for
protection need to be such that they ensure proper interaction of the body with the environment. The
right amount of exposure of the body to the air, water, and sun is required to ensure its proper
functioning.
c. Right Utilization of the Body (Sadupayoga): Right utilization of the body as an instrument
necessitates understanding the purpose for which this instrument is to be used. Normally, we tend to
believe that the body is an instrument for sensory enjoyment, which is not correct. We also happen to use
our body to exploit other human beings or rest of the nature which is not right utilization. It is important
to realize that the human body is an instrument to facilitate right understanding and its actualization in
life.
Sanyam and Swasthya helpful in keeping harmony between self and body: 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 ‘I’.
These are called psychosomatic disease, such as asthma, allergies, migraine, diabetes, hypertension etc. so
we can say that sanyam has a strong effect on swasthya.
The responsibility of the self towards the body:
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:
10
 1) Proper upkeep (Vihar) of the Body: When we work, the Body gets tired. When we take rest, the
Body becomes fit to work. But again, there is a limit to the amount of work and rest we need. We also
need to ensure proper time, posture and ways to work and to rest. We need to provide hygienic
conditions for proper functioning of the Body. These issues are included in the upkeep of the Body.
2) Labour: Labour is another requirement. It means employing the body physically for production
and maintenance of physical facilities. The labour we do helps each part of the Body to function properly.
3) Physical Exercises: We are aware of physical exercises. While doing labour, some parts of the
Body may get stressed much while others may not get employed to that extent. With exercises, we can
employ all the parts of the Body in the desired way.
4) Asan-Pranayam: This is another way to keep the Body function properly. In Asanas, we give the
body proper postures by sitting or lying, and in Pranayam, we ensure reguation of the breathing
5) Treatment of the body: When the Body gets hurt, or is in disorder by either misuse or because of
the adversities of the environment etc., there is a natural tendency of the Body to heal and come back to
its desired state of health. We only need to facilitate this process, and not suppress it. Thus, when
unpleasant sensations come from the Body indicating disorder, they are to be properly interpreted and
attended to.
With all the care we take, the body may require treatment at times. There are several approaches to ensure
this. It may be that just by going without food for some time, the Body gets cured. Right choice for food
may also help. The treatment of the Body can be done by proper exposures of the Body to air, water or sun
too. Use of herbs or medicines may also serve the purpose. Here one thing to understand is that, the system
of the body works in a self-organized way and I only need to facilitate the self-organization of the body by
arranging for material things. One thing to take care about is that while curing the Body of one problem, we
need to choose ways which do not give rise to other problems.
Right utilization of the body (Sadupyog): Right utilization of the Body as an instrument necessitates
understanding the purpose for which this instrument is to be used. Normally we tend to believe that the
Body is an instrument for sensory enjoyment, which is not correct. We also happen to use our Body to
exploit other human beings or rest of the nature which is also not right utilization. It is important to realize
that the human body is an instrument to facilitate right understanding and its actualization in life. This is an
important issue. I need to ensure that I use my Body for right behaviour and work. When I do so, it has
favourable effects on the Body. On the other hand, if I use it for acting in opposition with other human
beings or nature, like quarrelling, fighting, hitting, it has adverse effects on the Body. I also need to arrange
for equipments/ instruments for right utilization of the body. They increase the efficiency and capacity of the
body.
The human body is a self organized unit: The human body is a self organized and highly sophisticated
mechanism. The body is made up of several organs and glands and the different parts of the body keep
working in a close co-ordination. All the activities keep the body fit for the use of ‘I’ (self or jivana) so that
‘I’ and the body may work in synergy as a human being. The silent aspects of this harmony b/w ‘I’ and the
body are:-
1. The body acts according to the needs of I.
2. There is harmony among the parts of the body.
3. What our body follow only by the permission of I.
4. There is a strong coupling b/w I and the body. If I am in disharmony e.g. in anger or stress or
despair. It immediately starts affecting the body adversely.
5. There are many diseases of the body that are caused or accentuated due to disharmony in I. These
are called psychosomatic diseases such as asthma, migraine, hyper-tension etc. On the other hand, when
there is a strong disturbance in the body manifesting in the form of severe pain, it distracts I from its
normal functions.
6. I have the feeling of sanyama for the body and the body has swasthya. Sanyama is basic to
swasthya.

11
 UNIT 3
Values in Human Relationship
There are nine feelings (values), or expectation of feelings (values), in relationship: of oneself (I) for the
other self (I). These feelings (values) are definite (9 Feelings), their fulfilment and evaluation leads to
mutual happiness.
Trust Respect Affection
Care Guidance Reverence
Glory Gratitude Love

'Trust' the Foundation Value of Relationships: "To be assured that each human being inherently wants
oneself and the other to be happy and prosperous" is known as trust. Trust is the expectation of people that
they can rely on our word. Trust is the result of right understanding of the intention of all the human beings
around us. We should understand that if anybody is not able to do as expected, it is because he lacking
competence. Thus Trust or vishwas is the foundational value in relationship.
'Respect': Respect means individuality. The sense of individuality is prime object. This is the first basic step
towards respect (sammana). Once we realized that we are individual then only we can see ourself different
from others. In other words, respect means right evaluation, to be evaluated as I am.
Affection: Affection is the feeling of being related to the other. Affection comes when I recognize that we
both want to make each other happy and both of us are similar. Then for the first time, I feel that I am
related to the other that the other is a relative of mine. This feeling is called affection. The feeling of
affection comes only if trust and respect are already ensured. Without trust and respect, we feel the other is
trying to make us unhappy, does not wish well for us and hence we can never feel affection for him/her. We
always see the other as being in opposition.
'Care': The feeling of care is the feeling or a state of mind in which one is troubled; worry, anxiety, or
concern to nurture and protect the body of our relative. It is active concern, or lack of negligence, towards
avoidance of possible dangers, mistakes, pitfalls, and risks, demanded of a party as a duty or legal obligation.
'Guidance': We understand that the other is similar to me in the potential of desire, thoughts and
expectation. Therefore, we understand the need of right understanding and feelings for ‘I’ as well as the
other. Guidance is the feeling of ensuring right understanding and feelings in the other (my relative) to fulfill
of his desire of continuous happiness and the program of living in harmony at all the four levels.
'Reverence': The feeling of acceptance of excellence in the other is called reverence. When we see that the
other has achieved this excellence that we aspire for continuous happiness - which means to understand and
to live in harmony at all the levels of living ensuring continuity of happiness, we have a feeling of reverence
for him/her. This feeling of accepting the excellence in the other is called reverence.
Glory: Glory is the feeling for someone who has made efforts for excellence. We find that there have been
people in the history, or even around us, who are investing their time, energy and their belongings to achieve
excellence (to understand and to live in harmony at all levels of living ensuring continuity of happiness), to
make others excellent. This gives us a feeling of glory for them.
Gratitude: Gratitude is the feeling of acceptance for those who have made efforts for my excellence.
Gratitude is an emotion that occurs after people receive help, depending on how they interpret the situation.
Specifically, gratitude is experienced if people perceive the help they receive as (a) valuable to them, (b)
costly to their benefactor, and (c) given by the benefactor with benevolent intentions.
Love: Love is called the complete value since this is the feeling of relatedness to all human beings. It is
the emotion of strong affection and personal attachment. In other words, love is a feeling of warm personal
attachment or deep affection, as for a parent, child, or friend. It starts with identifying that one is related to
the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all
human beings.
Justice: Justice is the recognition of values (the definite feelings) in relationship, their fulfilment, the right
evaluation of the fulfilment resulting in mutual happiness. Justice concerns itself with the proper ordering of
things and people within a society. There are four elements: Recognition of values, fulfilment, evaluation
and mutual happiness ensured. When all the four are ensured, justice is ensured. Mutual fulfilment is the
hallmark of justice.
Differentiation (Disrespect): differentiation means accepting other on the basis of body features, physical
facilities or belief and not on the basis of right evaluation.
Intention: Intention is what one aspires for (our natural acceptance). In intention every human being wants
to do what is right.
Competence: Competence is the ability to fulfil the aspiration. The competence may be lacking which
needs to be developed through proper understanding and practice.
12
Fearlessness: Mutual trust and complementariness. It means every member of society feels related to
everyone else and therefore there is trust and fearlessness. When every individual is able to live
harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in
society will naturally follow.
Co-existence: Co-existence means to be related, to be in harmony. In other words there is a relationship and
complementarity among all the entities in nature including human being. When human beings with right
understanding interact with nature, it will be in consonance with the coexistence and will be mutually
enriching.
Education – Right living: The content of education (shiksha) is the understanding of harmony at all the
four levels of our existence – from myself to the entire existence. Right living (sanskaar) referes to the
ability to live in harmony at all the four levels of living. This dimension of society works to ensure ‘Right
understanding’ and ‘Right Feeling’ or all encompassing solution called Samadhan in every individual.
Health – Self-regulation: Sanyam (Self regulation) regeres to a feeling of responsibility for nurturing,
protecting and rightly utilizing the body. When the body is fit to act according to the needs of the self (I) and
there is harmony among the parts of the body, it si referred to as health or svasthya. Sanyam is basis of
swasthya. This dimension of society works to ensure ‘Prosperity’.
Justice – Preservation: Nyaya (Justice) refers to harmony in the relationship between human beings, while
preservation (suraksha) referes to harmony in the relationship between human being and the rest of the
nature (enrichment, protection and right utilization of the nature). This dimension of society works to
ensure ‘Fearlessness’ and ‘Coexistence’.
Production – Work: Work refers to the physical efforts made by human on the rest of the nature, while
production refers to the output / physical produce that is obtained through these efforts. This dimension of
society works to ensure ‘Prosperity’ and ‘Coexistence’.
Exchange – Storage: Exchange refers to the exchange of physical facilities between the members of the
society, while storage refers to the storage of physical facilities that is left after fulfilling the needs of the
family. It is important to note that exchange and storage is done for mutual fulfilment and not for madness of
profit or exploitation or hoarding. This dimension of society works to ensure ‘Prosperity’ and
‘Fearlessness’.
Abhaya(fearlessness): 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.
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.

Reaction Response
a) Doubt on intention. a) We are able to see that relationship IS at the level of ‘I’.
b) Irritation b) We feel the relatedness with the other – at the level of ‘I’
c) Getting angry c) We don’t doubt the intention of the other ‘I’.
d) Fights. d) We feel a sense of responsibility to improve our own competence
and the other’s competence
e) We work for mutual fulfilment.

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

13
On the basis of body
Ø Sex/gender: We ignore the fact that being male or female is an attribute of the body, and not an
attribute at the level of ‘I’. And differentiate in giving respect on the basis of gender called male and
females. In many countries, people even prefer a male child to a female child, and in some other
societies, the other way round.
Ø Race: If the person is of the same race as oneself, then we treat them differently. For example, we
differentiate on the basis of skin colour – white, brown, black etc. or on the basis of whether the person
is of Aryan race, Mongolian race etc. or on the basis of caste. Again here, we don’t do the evaluation on
the basis of ‘I’, but on the basis of the body
Ø Age: We have notions such as ‘one must respect elders’. There is no such notion as respect
youngsters. Here, we see that we are again evaluating at the level of the body – age is related to the
body, and not to ‘I’.
Ø 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
Ø Wealth: We differentiate people because some have wealth than others. What we term as a “rich
person” gets idolized. We don’t even bother to find out whether such people are feeling prosperous, or if
they just have wealth. This way, we are over-evaluating physical facilities first, which are just meant to
fulfil the needs of the body, and then on this basis, we are wrongly identifying our relationship.
Ø Post: We try to respect on the basis of a person’s position. The post is wrongly evaluated as the mark
of a person’s excellence and differentiation sets in. The post is considered important either on the basis
that it gives more physical facilities or on the basis that certain positions are assumed to be important. In
our education, we are trained directly or indirectly to earn posts for us to fetch respect.
On the basis of beliefs
Ø ‘Isms’: ‘Ism’ means any belief in terms of a ‘thought-system’ that we have, or that we have adopted.
There are also many modern ‘isms’ such as capitalism, socialism, communism, etc. The people
following these sets of beliefs are called capitalists, socialists, communists, and so on. The people that
have adopted them or are following them have been exposed to them since childhood. Believing theirs to
be the right belief. However, all beliefs, as we have seen are at the level of desires, thoughts and
expectations (selections) in ‘I’. There is no definiteness at this level, and hence, this becomes a cause for
differentiation.
Ø Sects: People of one sect only consider those with a similar belief system to be their ‘own’ and
worthy of respect. Following a particular tradition, or what we call as religion, becomes the basis of
respect and disrespect in relationship.
problems faced due to differentiation in relationship.
Ans: Differentiation based on sex/gender: Issue of women’s rights, and women protesting and demanding
for equality in education, in jobs, and in peoples’ representation. People are insecure and afraid of one
another based on their gender.
Differentiation based on race: there are many movements and protect against racial discrimination and
demands for equality, racial attacks, movements against cast discrimination has people living in fear of such
racism, racist attacks, casticism and discrimination.
Differentiation based on age: Protests and movements demanding for equal rights for children on the one
hand and for rights for elderly people on the other, generation gap
Differentiation based on wealth: Class struggle and movements to do away with class-differentiation.
Many people suffering from a lack of self-esteem and some even committing suicide,
Differentiation based on post: Protests against high handed government officials. At the level of the
individual, leads to depression, etc.

14
Differentiation based on ’isms: Fights, turmoil, terrorism and war, people converting from one Ism to
another in order to be able to get more respect.
Differentiation based on sects: Countless religions and sects and each sect has its own movement to ensure
that there is no discrimination against people of their belief. Demands for special provisions in jobs and in
education.

"Family is a natural laboratory to understand human relationships" –

The family is the basic unit of human interaction. It is the anchor that roots u. It is not surprising that
children who grow up in happy families are more successful and well-adjusted in life. Family relations can
give us strength to face the world. Family feuds can cause depression, anxiety, sleeplessness, loss of appetite,
sadness, confusion and rage. Our family can be our sounding board to bounce off creative ideas, our greatest
supporter during adversity and the source of unconditional love.
Comprehensive Human Goal
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.
Comprehensive human goals are right understanding, prosperity, fearlessness and co-existence.
Right understanding in individual: We are talking about information and skills, but we are ignoring the
need of right understanding, we are ignoring the need to understand happiness correctly. We are ignoring the
need to understand and be in relationship.
Prosperity in families: We are not able to see that the needs of physical facilities is limited and that, we can
have more than what we need. We are only talking about how to generate wealth. We seem to have
forgotten that the need to have wealth is connected with the need to keep the body healthy and use it for the
right purpose and not for maximizing accumulation for the purpose of sensory enjoyment.
Fearlessness (trust) in society: In place of working for fearlessness, we are working for strategic power. In
the name of defence, we are misusing the valuable resources of nature to make weapons and ammunitions.
We are becoming increasingly more fearful of each other, so most of the countries in the world are busy
preparing for war, in the hope that more and more competence for war will lead to peace.
Co-existence with nature: Instead of co-existing we are busy figuring out better ways to exploit nature. We
have tended to assume that the goal of our technological development is to get victory over nature, to
subjugate the entities in nature and to disrupt nature's cycle, in pursuance of our whims and fancies. We even
have disregarded the truth that nature is our basic support systems and disturbing its balance will result in
our own destruction.
Program to Attain Comprehensive Human Goal:
Comprehensive human goals are right understanding, prosperity, fearlessness and co-existence. Programs
needed to achieve the comprehensive human goals are:
1. Education - Right Living (Siksha - Sanskar)
2. Health - Self Regulation (Svasthya - Sanyam)
3. Justice - Preservation (Nyaya - Suraksha)
4. Production - Work (Utpadan - Kriya)
5. Exchange - Storage (Vinimaya - Kosh)
Education - Right Living: Education refers to understanding hormony at all four levels of living. While right
living refers to commitment and preparedness to live in harmony at all four levels of living.
Health - Self Regulation: Sanyama refers to a feeling of responsibility for nurturing, protecting and rightly
utilizing the body. When the body is fit to act according to the needs of the self ('I'), and, there is harmony
among the parts of the body, it is referred to as health or svasthya.
Justice - Preservation: Justice (nyaya) refers to harmony in the relationship between human beings.
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.
Storage (kosa) refers to the storage of physical facilities that is left after fulfilling the needs of the family.
15
 UNIT 4

'Nature'
All the physical objects or all the mutually interacting units - big or small, sentient or insentient that are in
solid, liquid or gas state either living or non living, collectively termed as nature. We could easily observe a
dynamic balance, self regulation among all these units. There are four orders of nature: • Material order •
Animal order • Pranic order • Human orde
Harmony in Nature
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.
Natural harmony is necessary for the following reasons:
1. Natural harmony is necessary to solve the problem of global warming and depletion of non-renewable
natural resource can be aboided.
2. Natural harmony with trees cure all problems like - reduction of wind velocity, energy savings, doing
companion planting, development of an eco-subsystem in terms of establishing a forest garden, reduction of
building heat.
3. It is possible to achieve natural harmony in the establishment, maintenance and management of
educational institution like schools, colleges and universities.
4. One can understand the depths of harmony and alignment in natural by contemplating and reflecting upon
the natural order. It is possible to unravel the mystery of the natural systhesis in the midst of ongoing chaos
at the material plane.
Harmony in nature and why is it important
First of all we have to understand the importance of nature for our existence then we have to understand our
responsibility towards nature. When we take from nature, we should also plan to give back to it. This is
possible. Renewable energy sources, such as solar power and wind, are perhaps the best methods to begin
moving in this direction. There can be harmony only if each subsystem of the entire creation can strike a
mutually satisfying relationship with every subsystem without disturbing the other's peaceful existence and
without hindering its own growth.
Co-Existence
Co-existence in nature means there is a relationship among all the entities in nature including human beings
in which they live together respecting their differences and resolving their conflicts.
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.
Gathansheel, Gathanpurna, Kriyapurnata and Acharanpurnata
Gathansheel: The material units are transformable, and their composition keeps on changing, hence these
are gathansheel.
Gathanpurna: The other category of units the sentient 'I', do not transform and are complete in composition,
hence gathanpurna.
Kriyapurnata: Completion of right understanding in human being is called kriyapurnata
Acharanpurnata: Ability to live with complete understanding is called acharanpurnata.
The material units are changeful (with activities of recognizing and fulfillment only) while the other kind of
units are continuous (with activities of knowing, assuming, recognizing and fulfillment). The material units
are available in two orders - material order and pranic order. In the material order, an atom combines with
another atom to form a molecule, a molecule similarly forms a molecular structure. Molecular structures are
found in two forms: lumps and fluids. Fluids give nutrition to pranic order. In pranic order, the smallest units
are plant cells which combine with other cells to form plants, animal bodies and human bodies. The co-
existence of 'I' with the animal body becomes the animal order, and the co-existence of 'I' with the human
body becomes the human order. Completion of right understanding in human being is called kriyapurnata
and ability to live with complete understanding is called acharanpurnata.
Sanskaar and its effects or the conformance of the human order
Sanskaar means the values that a person gets at the time of his upbringing. We can see that we humans are
not according to our lineage or race, as in animals. In the case of humans, we can say 'as the education, so
the human'. We are according to our desires, thoughts and selections. Together, we call these 'sanskara'. We
16
may pick up something from our parents as we grow up, but we are usually very different in many ways
from them. . Hence, we say that a human being comforms to his or her sanskar or has 'sanskaar
conformance'.
There are four orders of nature
 Material order consists of things like air, water, soil and so on.
 Pranic order comprises trees, plants, insects, etc.
 Animal order includes birds and animals.
 Human order
All these are part and parcel of nature and existence. These are really mutually complementary and
supplementary. They are not independent but are mutually interdependent. Each one nurtures and nourishes
the others.
As the seed, thus the plant
As the seed, thus the plant, it means in plant order there is a seed conformance. The plant grown from a seed
will have the same qualities that were present in the seed. A neem seed will always sprout a neem plant.
Hence, we say that a plant conforms to the seed, or has 'seed comformance'. This 'seed comformance'
method is the mechanism by means of which the continuity of a plant species is mentained in
nature/existence.
'Innateness'
Innateness means qualities which are innate to the unit. Each unit in existence exhibits an innateness, an
intrinsic quality that cannot be seperated from it. We refer this priciple as innateness also called dharna of
that unit. This is inrinsic to the unit.
Svabhava (natural characteristic)
The nature of something is its basic quality or character. Someone's nature is their character, which they
show by their behaviour. The 'characteristic' the each order of nature displays in 'natural to itself'. This is the
same as the value of the entity, or its participation also called 'svabhava'. The svabhava of material order is
'composition/decomposition', of Plant/bio order is 'composition/decomposition' and to nurture or worsen
other pranic units. The svabhav of animal order and human order can be understood in two aspects: body
and self. The svabhav of animal order is Composition / decomposition, nurture / worsen in body and non
cruelty, cruelty in 'I'. The svabhav of human order is Composition / decomposition, nurture / worsen in body
and perseverance, bravery, generosity in 'I'.
It either nurtures or worsens other pranic units. As in the example above, when I digest the vegetable, I
absorb the plant and it worsens, while my body is nurtured.
The svabhava/ value of the self ('I') in human beings is perseverance (dhirata), bravery (virata) and
generosity (udarata).
• Perseverance (dhirata): Being assured that the all encompassing solution is to understand and live in
harmony at all levels of existence, living with this commitment without any perturbation.
• Bravery (virata): Being assured that the all encompassing solution is to understand and live in harmony at
all levels and I am ready to help the other to have the right understanding. This is the commitment to help
the other have the right understanding of the harmony and living at all levels of existence.
• Generosity (udarata): Being assured that the all encompassing solution is to understand and live in
harmony at all the four levels and I am ready to invest myself, my body and wealth to help the other have
the right understanding.
Human beings are not living as per this natural characteristic; even though we have a svabhava, we are not
living according to this. This is basic reason for the contradiction and conflict that we see in human being.
This is what leads to a state of unhappiness. Only when we live according to our basic human characteristics
as mentioned above, we have definite character, otherwise, it is not definite, it is uncertain, unlike other
three orders as discussed above.
'Units' and 'Space'
Unit is something that is limited in size. Like a small blade of human hair to the biggest planets we know of,
they are all limited in size i.e. bounded on six sides. So all the things we have been studying so far: the
human beings, animals, lumps of matter as well as various atoms and molecules, are all units. We can
recognize them as such, they are countable.
Space is not a unit but it exists, as a reality. We can’t touch it, smell it. We normally just see through it. It
exists everywhere. In other words the empty area all around the nature is space.
Energized and Energy in Equilibrium

17
Anything that is a unit, has activity, anything that has activity, is energized. All the particles in the water
and the metal stove are active, very active and energized. Hence we don’t say that space is energized but we
say ‘space is energy in equilibrium’ or it is ‘constant energy’.
Existence is co-existence of mutually interacting units in all-pervasive space
Holistic perception of harmony in existence

All the 'things' we have been studying so far: the human beings, animals, lumps of matter as well as various
atoms and molecules, are all 'units'. We can recognize them as such, they are countable.
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.

Nature submerged in Space

(Collection of units) (Empty)
Limited Unlimited
Active No activity
Energized Equilibrium energy
Recognizes and fulfils the relation All reflecting, transparent
Self organized Self organized is available
Unit All pervasive
Abundance with diversity All pervasive
Material- Anitya (Ulimited in space and time) Consciousness (I) – Nirantar Nitya
Anitya: Limited in space and time) (Niranatar: Limited in space, Unlimited in time,

When we look at the existence around, the first thing we see is space. And then we see the units in space.
Between every two units there is a space. The units exist in space. If we were to define this, we would say
that there are two kinds of realities in existence and these are: space and units (in space). So we say,
Existence = space + units (in space)
Since nature consists of the four orders we have been discussing, we can say,
“Existence = Nature submerged in space”.
Nature = Four orders (Material, Plant/Bio or Pranic, Animal and Human Order)
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.

18
 UNIT 5
Competence of living in accordance with universal human values or the participation of a unit in the larger
order- its natural characteristics or svabhava. Values are a part of our ethical conduct.
They are the natural outcome of realization and right understanding, which are always definite. Values need
not to be imposed through fear, greed or blind belief. The vastu mulya (values of Human Being in the
Interaction with the Rest of the Nature) is the participation of the human being with the rest of the nature. It
is further categorized as:
1. Utility Value (Upyogita Mulya): The participation of human being in ensuring the role of physical
facility in nurture, protection and providing means for the body.
2. Artistic value (kala mulya): The participation of a human being in ensuring the role of physical
facility to help and preserve its utility.

Ethical Human Conduct

The right understanding gained through self-exploration also enables us to identify the definitiveness of
human conduct which may also be called the ethical human conduct. It is the same for all human beings. It
can be understood in terms of the following:
1. Values (Mulya): Competence of living in accordance with universal human values or the participation
of a unit in the larger order- its natural characteristics or svabhava is known as values. Values are a part of
our ethical conduct.
2. Policy (Niti): policy is the decision (plan, program, implementation, results, evaluation) about the
enrichment, protection and right utilization of the resources (self, body and wealth – mana, tana and dhana).
3. Character (Charitra): The definiteness of my desire, thought and selection gives definiteness to my
living. Definitiveness of character is the outcome of the definiteness of my behavior and work.
Competence in Professional Ethics
The salient features characterizing this competence can be summarized as follows:
1. Clarity about comprehensive human goal: Samadhan – Samridhi – Abhay – Sah-astitva, and its
fulfilment through universal human order.
2. Confidence in oneself: Based on the right understanding of oneself and the rest of existence.
3. Mutually fulfilling behavior: Clarity and confidence in ethical human conduct and its correlation with
sustained personal as well as collective happiness and prosperity.
4. Mutually enriching interaction with nature: Self-sufficiency in fulfilment of physical needs; ability to
assess the needs for physical facilities for the family and their fulfilment through production systems
ensuring harmony in the nature. In the light of the above, one acquires the ability to identify and develop
appropriate (people-friendly and eco-friendly) technologies, production systems etc.

Universal Human Order

Universal human order (Sarvabhauma Vyavastha) is a feeling of being related to every unit including human
beings and other entities of nature. Having understood the comprehensive human goal, we are able to be in
harmony not only with human beings, but also with the rest of the nature. We are able to see that we are
related to every unit in nature and ensure mutual fulfilment in that relationship. On the bases of
understanding of harmony, we get the notion of an undivided society and universal human order. The
universal human order will comprise of:
1. The five dimensions of human endeavor (education, health etc.) towards a fragmented society.
2. The steps of organization from family to world family, each anchored in right understanding will
integrated in the following way:
Family family cluster village / community village cluster world family

The implications of value-based living: It can be studied in the following terms:

1. At the level of the individual – Transition towards happiness and prosperity will take place at the
individual level. It will instill self-confidence, spontaneous joyfulness, peace, contentment and bliss in the
self, and also perseverance, bravery and generosity in living of the individual.
2. At the level of the family - Mutual fulfillment in relationships, prosperity in the family, sustenance of
joint families, family as the building block of societal order in place of law enforcing bodies, respect for all
without differentiation on the basis of age, gender, caste, race, money, post, creed, etc.
3. At the level of the society – Fearlessness in the society, holistic systems for education, health, justice,
production, exchange and storage, harmony between nations, world growing as a family.
4. At the level of nature – Co-existence of all units in nature, earth getting more and more suited for
sustenance of all entities on the globe, balance of seasons, proper development
19
Holistic Technology
The modern technologies and systems are all human inventions in response to the needs visualized under the
influence of the prevailing worldview. Accordingly, they have been designed and optimized to the objective
functions best suited to this world view. In order to facilitate the development of holistic technologies and
systems, it will be necessary to visualize alternative objective functions and to formulate appropriate criteria
for evaluation compatible with comprehensive human goal. Generally speaking, there are three broad
criteria to guide the development of such technologies and systems, viz.
a. Catering to appropriate needs and lifestyles,
b. People-friendly, and
c. Eco-friendly.
Criteria for Technologies
The above mentioned general criteria can be itemized into more specific form as follows:
1. Catering to real human needs
2. Compatible with natural systems and cycles
3. Facilitating effective utilization of human body, animals, plants and materials
4. Safe, user-friendly and conducive to health
5. Producible with local resources and expertise as far as possible
6. Promoting the use of renewable energy resources
7. Low cost and energy efficient
8. Enhancing human interaction and cooperation

Issues in Professional Ethics in the Current Scenario

The unethical practices are rapidly increasing and their impact is also becoming far-reaching. Corruption in
multifarious manifestations is afflicting all the professions like a virus. Similarly, other unethical practices
are also proliferating and getting out of control. It appears as if human ingenuity is being increasingly
harnessed to devise newer and subtler ways to thwart the ethical conduct of profession, to twist the laws and
to beat the system. As a result of this ‘epidemic’ of unethical practices, we are frequently coming across
serious scams, major economic offences and kickbacks in large scale purchases. Lapses on the part of big
organizations in ethical conduct of profession have led to large scale disasters, such as Bhopal Gas Tragedy,
the Chernobyl Disaster, etc. endangering public life and prosperity, and causing serious degradation to
environment. This menace becomes even more serious as unethical politics are adopted collectively by large
industries, cartels, multinational corporations and even national governments. We are also quite familiar
how misleading propaganda, advertisements using sex-appeal, the influence of show business ad celebrities
are being employed to influence the public mind for promoting all types of products which are not quite
conductive to human welfare.
We may enlist some salient categories of these unethical practices as follows:
Ø Corruption in multiple forms and at various levels.
Ø Tax evasion, misappropriation and misuse of public funds.
Ø Misleading propaganda, unethical advertisements and sale promotion.
Ø Cut-throat competition.
Ø Exploiting the weakness of consumers through various enticements
Ø Adulteration and spurious production
Ø Endangering the health and safety of public at large.
Ø Hoarding and over-charging etc.
………… the list could be much longer.

Comprehensive Human Goal:

In order to facilitate the fulfillment of the basic aspirations of all human being in the society and the
comprehensive values that join these human being together the following human goal needs to be
understood.
Right Understanding Prosperity Fearlessness (Trust) Co-existence

In Every Individual In Every Family In Society In Nature

Right understanding is necessary for all human beings. When one does not have the right understanding,
one remains disturb and also acts in a manner so as to create disharmony with other human being as well as
with rest of nature

20
 Prosperity is needed in every family. Prosperity in the family means that the family is able to identify its
need and is able to produce/ achieve more than its requirements
Trust in society means every member of society feels related to everyone else and therefore there is trust
and fearlessness
Co-existence in nature means there is a relationship and complementary among all the entities in nature
including human beings
This is the Comprehensive Human Goal. With little exploration we can find that, this is the minimum level
that each one of us wants and also the maximum we can think of. The moment we leave anyone of them out,
there will be loss of continuity and the goal cannot be achieved.
The above mentioned four goals are not only comprehensive but also universal i.e. equally applicable to all
human beings and for all times. It includes all our aspirations and this is the goal for each one of us. As our
understanding and awareness deepens, we begin to take responsibility that spreads beyond the confines of
ourselves and our family and begin to include the entire human society in working towards the above goal.
Lack of understanding of harmony has led astray our programs and we are not able to work for the
fulfillment of comprehensive human goal today. In light of the comprehensive human goal, the following
five salient dimension of human endeavor are to be shaped and implemented in society.
Education – Right living
Health – Self-regulation
Justice – Preservation
Production – Work
Exchange – Storage
These five dimensions broadly cover all the activities that are necessary and fundamental to the harmonious
existence of human society and to achieve comprehensive human goal.

The values of a human being can be enumerated as thirty, which are listed below:
A) Values in self (Jivan Mulya):
1. Happiness (Sukha): Definitiness of expectation (selecting/ tasting) based on definitiness of thought
manifests as happiness.
2. Peace (Shanti): Definitiness of thought based on definitiness of desire manifests as peace.
3. Satisfaction (Santosh): Definitiness of desire based on understanding manifests as satisfaction.
4. Bliss (Ananda): Understanding based on realization manifests as bliss.
B) Values in Human - Human Relationship (Sambandh Mulya):

Established – Values Expressed - Values

1.Visvasa(Trust) Saujanyata (Complementariness)
2.Sammana (Respect) Sauhardra (Compliance)
3. Sneha (Affection) Nistha (Commitment)
4. Mamta (Care) Udarata (Generosity)
5 Vatsalya (Guidance) Sahajata (Spontaneity)
6Shraddha (Reverence) Pujyata (Obedience)
7 Gaurava (Glory) Saralata (Ease)
8.Kritagyata(Gratitude) Saumyata (Self-Restraint)
9Prema (Love) Ananyata (Unanimity)

What we need to have is the established value; the expressed value is a natural outcome.
C) Values of a Human Being in its Participation in Universal Human Order (Manav Mulya):
1. Perseverance (Dhirata): After understanding the system, patiently participating in it.
2. Bravery (Veerta): Helping other in understanding and participating in system.
3. Generosity (Udarta): Using our mind, body and wealth in system.
4. Kindness (Daya): To give opportunity or thing to a person who have ability
5. Beneficence (Kripa): To give ability to a person who have opportunity or thing
6. Campassion (Karuna): Providing both ability and thing to a person.

D) 1. Values of Human Being in the Interaction with the Rest of the Nature (Vastu Mulya):

Utility Value (Upyogita Mulya): To prepare a physico-chemical object for nourish and protection.
Artistic value (Kala Mulya): To ensure the long lasting utility of the object.
21
2. Policy (Niti): The decision (plan, program, implementation, results, evaluation) about the enrichment,
protection and right utilization of the resources (self, body and wealth - mana, tana and dhana). Have three
parts:
A) Economic Value (Artha Niti): enrichment of self, body and wealth
B) Political Value (Rajya Niti): protection of self, body and wealth
C) Policy for Universal Human Order (Dharma Niti): right utilization of self, body and wealth
3. Character (Charitra): The definiteness of my desire, thought and selection gives definiteness to my living.
A) Sva Nari, Sva Purush: Chastity in conjugal relationship
B) Sva Dhana: Rightful production, acquisition and utilization of wealth
C) Dayapurna Vyavahar and Dayapurna Karya: Kindness in behaviour (people friendly) and work (eco
friendly).
Professional ethics means to develop professional competence with ethical human conduct. Developing
ethical competence in the individual (profession) is the only effective way to ensure professional ethics. The
development of ethical competence is a long term process to be achieved through appropriate value
education. As profession is only a subset of the life activities, the competence in profession will only be the
manifestation of one's right understanding.
The salient features characterizing this competence can be summarized as follows:
1. Clarity about comprehensive human goal: Samadhan - Samridhi - Abhay - Sah-astitva, and its fulfilment
through universal human order.
2. Confidence in oneself: Based on the right understanding of oneself and the rest of existence.
3. Mutually fulfilling behaviour: Clarity and confidence in ethical human conduct and its correlation with
sustained personal as well as collective happiness and prosperity.
4. Mutually enriching interaction with nature: Self-sufficiency in fulfilment of physical needs; ability to
assess the needs for physical facilities for the family and their fulfilment through production systems
ensuring harmony in the nature. In the light of the above, one acquires the ability to identify and develop
appropriate (people-friendly and eco-friendly) technologies, production systems etc.

22