Question Bank of Universal Human Values and Professional Ethics
Question Bank of Universal Human Values and Professional Ethics
UNIT 1
14. Animal Consciousness: (a) Living of human being only on the basis
of physical facilities, and not with right understanding and
relationship. Working only for physical facilities is living with
Animal Consciousness. (b) living with assumption for oneself as
body.
16. Value Domain: Value domain means the domain of wisdom, this
helps us to identify and set the right goals and to proceed in the right
direction.
Q 24. What is the meaning of prosperity? How can you say that you are
prosperous?
ANS. The feeling of having or making available more than required
physical facilities is prosperity. Almost all of us feel that wealth alone
means prosperity and try to explain this phenomenon on this nonexistent or
half fact. We are trying to achieve happiness and prosperity by maximizing
accumulation and consumption of physical facilities. It is becoming anti-
ecological and anti-people, and threatening the human survival itself. For
prosperity, two things are required-
1. Identification of the required quantity of physical facilities, and
2. Ensuring availability / production of more than required physical
facilities.
We can be prosperous only if there is a limit to the need for physical
facilities. If there is no limit what so ever be the availability the feeling of
prosperity cannot be assured.
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prosperity cannot be assured.
Secondly, just assessing the need is not enough. We need to be able
to produce or make available more than the perceived need.
Q 26. What are the basic guidelines for value education? (UPTU 2011 –
12)
ANS. The subject that enables us to understand ‘what is valuable’ for
human happiness is called value education. In order to qualify for any
course on value education, the following guidelines for the content of the
course are important:
· Universal: It needs to be applicable to all the human beings irrespective
of cast, creed, nationalities, religion, etc., for all times and regions.
· Rational: It has to appeal to human reasoning. It has to be amenable to
reasoning and not based on dogmas or blind beliefs.
· Natural and verifiable: It has to be naturally acceptable to the human
being who goes through the course and when we live on the basis of
such values it leads to our happiness. It needs to be experientially
verifiable, and not based on dogmas, beliefs or assumptions.
· All encompassing: Value education is aimed at transforming our
consciousness and living. Hence, it needs 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
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nature.
Q 28. What is the need for value education in technical and other
professional institutions?
‘Is our present education system in India has the deficiency of
value education?’ If yes, why and if not then why not?
Elaborate the answer.
What would be the consequences if technology is used without
taking human values into consideration?
ANS. The subject that enables us to understand ‘what is valuable’ for
human happiness is called value education. The present education system
has become largely skill-based. The prime emphasis is on science and
technology. However, science and technology can only help to provide the
means to achieve what is considered valuable. It is not within the scope of
science and technology to provide the competence of deciding what really
is valuable. Value Education is a crucial missing link in the present
education system. Because of this deficiency, most of our efforts may prove
to be counterproductive and serious crises at the individual, societal and
environmental level are manifesting. (Give some examples where
technology is used without value education and the results are not people
friendly and eco friendly)
Thus the proposal is ‘True’. If it fails on any of the two tests, it is untrue.
This verification leads to realization of the truthfulness of the proposal and
it becomes part and parcel of my understanding. It is reflected in my
thoughts and in my behaviour.
Q 31. What do you mean by self-exploration? What is the need for self-
exploration?
What do you understand by self exploration? Where does it take
place – self or body? (UPTU 2009-10)
Explain the concepts of natural acceptance and experiential
validation as the mechanisms of self exploration.
What is the mechanism of self exploration? And as a result what
do we get in the end and how?
ANS. Self exploration is the process to find out what is valuable to me by
investigating within myself, what is right for me, true for me, has to be
judged within myself. Through self exploration we get the value of ourself.
This self exploration will be done on the basis of whether the proposals
(information) are acceptable to us in a natural manner – i.e. they need to be
naturally acceptable to us and not just imposed externally. It also includes
verifying the proposal through experiential validation, i.e. by living
according to them. Experiential validation will ascertain that when we live
our life on the basis of this education, our living will be fulfilling to us as
well as our surroundings. The two mechanism of self exploration are:
1. Natural acceptance: Natural acceptance implies unconditional and
total acceptance of the self, people and environment. It also refers to
the absence of any exception from others. Once we fully and truly
commit ourself on the basis of natural acceptance, we feel a holistic
sense of inner harmony, tranquillity and fulfilment.
2. Experiential validation: Experiential validation is a process that
infuses direct experience with the learning environment and content. It
may be regarded as a philosophy and methodology in which the direct
experience and focused reflection of the individual helps to increase
knowledge, develop skill and clarify values.
Self exploration takes place in the self and not the body. (You can give
some examples to explain and elaborate this section.)
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_______________________________________________________
__________
| |
|
To understand and live to help others to
to rightly utilize our
In harmony at all understand and live in
mind (self), body and wealth
Four level of living harmony at all four level
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Four level of living harmony at all four level
to maintain harmony
(Individual, Family,
at all four level
Society, Nature/ Existence)
Q 40. What are the Basic Human Aspirations? Describe each human
aspiration in brief and give example of each.
ANS. [To answer this question students have to define happiness and
prosperity in detail with examples]
weapons etc.
· At the level of nature– Global warming, weather imbalances, depletion
of mineral and energy resources, deforestation, soil degradation, hunting,
poaching (smuggling of wild animals) etc.
All the problems are a direct outcome of an incorrect understanding,
our wrong notion about happiness and prosperity and their continuity – this
is an issue for serious exploration.
Q 44. “Physical facilities are necessary and complete for animals, while
they are necessary but not complete for humans.” Comment.
Explain how physical facilities are necessary but not complete for
humans while they are complete for animals.
Physical facilities are necessary but not complete for human being.
Do you agree with this statement? Support your answer with
reasons and examples. (UPTU 2011 – 12)
Does having physical facilities ensure relationship & right
understanding? Pankaj Kumar, EC B (2012)
Being financially stable and enjoying physical facilities is not
enough for a happy life. We need some other elements too.
ANS. Physical facilities are necessary and complete for animals, while they
are necessary but not complete for humans. It is easy to verify.
For Animals : Animals need physical things to survive, mainly to take care
of their body. For example; cow will look for food when it is hungry. Once
it gets the grass or fodder. It eats it, sits around to chew at leisure. Hence,
we can say that as long as animals have physical things, they are largely
fine. They don’t desire other things like knowledge or a peaceful animal
society or getting a good MBA.
For Humans : While physical facilities are necessary for human beings,
they are not complete by themselves to fulfil our needs. Our needs are more
than just physical facilities. We all have other needs, other plans, perhaps
we think of going to a movie or reading a book, or go to college, or watch
some TV, or spend time with family and friends….. this list is endless. Thus
it is easy to see that while physical facilities are necessary for us human
beings, they are not complete by themselves to fulfil our needs.
Hence we can say that for animals – “Physical facilities are
necessary and complete.”
For humans “Physical facilities are necessary but not complete.”
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UNIT 2
5. Svasthya (Health): (a) the body act according to the needs of ‘I’. (b)
there is harmony among the parts of body. So, swasthya is the
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Q 10. Distinguish between the needs of the Self and the needs of the
Body.
What are the needs of the ‘self’ and the ‘body’?
‘The need for physical facilities is temporary’ – explain the
meaning of this statement with any two examples. (UPTU
2009-10)
Differentiate between the needs of self and the needs of body.
(UPTU 2011 – 12)
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ANS. The human being is the co-existence of ‘I’ and the body, and there is
exchange of information between the two. We can make this distinction
between the self and the body in terms of the needs as shown in the table
below:
I Body
Trust, Respect…. Food, Clothing…
Needs are …. Physical Facilities
Happiness (sukh)
N (suvidha)
e In time needs
Continuous Temporary
e are…….
d In quantity, Quantitative (limited
Qualitative
s needs are... in quantity)
Needs are Right understanding and
Food, clothing, etc.
fulfilled by….. right feelings
1. Needs are ….The needs of the body like food for nourishment clothes
for protection, and instruments to ensure right utilization can be
categorized as being ‘physical’ in nature, or also called ‘physical
facilities’ (suvidha) whereas the need of I is essentially to live in a state
of continuous happiness (sukh). The needs of the body are physical in
nature, whereas the needs of the self (‘I’) are not physical in nature -
like trust, respect, happiness etc.
2. In time, needs are… The needs of ‘I’ are continuous in time, unlike
the need of the body, which is temporary in time. We want happiness
continuously. We also want the feeling of respect continuously and so
also acceptance in relationship. If we talk about food, clothing, shelter,
or instruments, these are needed only for some amount of time, or we
can say that the need for physical facilities of the body is temporary in
time- it is not continuous.
3. In quality, needs are….. Physical facilities are needed for the body in
a limited quantity. When we try and exceed these limits, it becomes
troublesome for us after some time. Let’s take the example of eating. As
far as, physical facilities (say rasgulla) go, they are necessary in the
beginning, but if we keep consuming, it becomes intolerable with the
passage of time. This applies to every physical facility. We can only
think of having unlimited physical facilities, but if we try and consume,
or have too much of physical facilities, it only ends up becoming a
problem for us. Whereas the needs of ‘I’ are qualitative (they are not
quantifiable), but we also want them continuously. Our feelings are
qualitative. Either they are or they are not. Ex. Happiness is qualitative.
Either we are feeling happy or we are not. Also if a feeling is not
naturally acceptable; we do not want it even for a single moment. If
acceptable, we want it continuously.
4. Needs are fulfilled by….The need of the self (‘I’), for happiness (sukh)
is ensured by right understanding and right feelings, while the need of
the body, for physical facilities (suvidha), is ensured by appropriate
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physico-chemical things.
Q 11. Do you think that human beings are sum-total of sentiments and
physical aspects the ‘self’ and the ‘body’? Explain your answer using
examples.
‘I’ is a conscious unit while the body is a material unit. Examine
this statement.
“Human being is more than just the body” – Explain.
ANS. There is the familiar shape and structure of a human being that is
immediately apparent to us and we imagine someone with similar human
body-like features. But in addition to the body, there is also the alive-ness
of the person – the entity that keeps the body ‘alive’ and makes it operate in
various ways.
We perceive this aliveness in the activities demonstrated by the
person like their seeing, talking, listening, walking, and eating, etc.
This aliveness is called Jivana. Thus, a human being is coexistence of the
body and jivan. This jivan refers to itself as ‘I’ (self). Thus we say “I am so
and so” or “I feel tired” or “I am happy” and not “my body is happy”. This I
or self is also called ‘consciousness’ and is the sentient constitute of the
human being.
The human being is the sum total of sentiments and physical aspect,
the self (‘I’) and the body, and there is exchange of information between the
two, i.e. ‘I’ and body exist together and are related. There is a flow of
information from ‘I’ to the body and from body to the ‘I’. We can make this
distinction between the self and the body in three ways in terms of the
needs, activities and the types of these two entities.
All the needs of I, say respect, trust, etc., can be called as Happiness
(such), while the needs of body are physical facilities (suvidha) like food.
The two things are qualitatively different. There is no relevance of quantity
for the needs of I as it is qualitative, while the needs of body are
quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection,
while the activities of body are activities like eating, breathing etc.
The mode of interaction of ‘I’ includes knowing, assuming,
recognizing and fulfilment. The fulfilment depends on recognition depends
on assumptions and assumptions depends on knowing or not knowing
(beliefs). If assuming is based on knowledge, then recognition will be
correct and fulfilment will be correct. If assuming is not based on
knowledge, then things may go wrong. The mode of interaction of body
is only recognizing and fulfilling. Self is a conscious entity and the body is
a material entity, or physic-chemical in nature.
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
i l ih h h
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to act in close synergy with each others.
Q 13. Explain with examples where activities involves both body and 'I'
Differentiate between the activities of knowing, assuming,
recognizing and fulfilling with the help of an example. (UPTU
2010 – 11)
Explain the activities of knowing, assuming, recognizing and
fulfillment with one examples. (UPTU 2011 – 12)
Differentiate between the activities of the self and the body on any
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I Body
Desiring, thinking Breathing, heart-beat,
etc. etc.
Activit Knowing,
Activities are …..
ies assuming, Recognizing,
recognizing, fulfilling
fulfilling
Q 14. How can you say that the activities in ‘I’ are continuous?
Explain how activities in 'I' are continuous.
ANS. There are various activities in ‘I’. These activities are imaging,
analyzing and selecting/ tasting. If we observe these activities we will find
that we are imaging throughout the day, even at night. During the day, we
keep having desires, and these desires don’t stops even at night. The
activity of analyzing, takes place all the time as well. What we analyze may
keep changing, the activity of analyzing is continuous. Similarly, the
activity of selecting/tasting is also continuous. The object of the taste may
change but the activity of selecting/tasting is continuous. We are expecting
something all the time. And do the selection on the basis of this
expectation. These activities keep going on in us, irrespective of whether
we want them or not.
E.g. my object of taste may change from rasgulla, to engineering or
nice looking bike, etc. similarly I may analyze about my personal life at one
moment and about my surrounding at the next moment and may start
thinking about my relationships.
These activities keep going on in us irrespective of whether we want
them or not. This is what happens when we say “I was going to the exam
and that song kept repeating itself in me, it was so distracting”.
Q 15. “The problem today is that the desires, thoughts and expectations
are largely set by preconditioning or sensations” – examine this
statement.
What are the problems that we are facing today because of
operating on the basis of pre-conditioned desires and
sensation?
How do we go into conflicts when our activities are not guided by
t l t ?
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our natural acceptance?
Explain how pre conditioning can lead to unhappiness.
Discuss the problems that are created by having desire, thoughts
and expectation on the basis of pre – conditioning. (UPTU
2011 – 12)
How
do sensations and pre-conditionings influence our
imagination? Give two examples of each. (MTU 2011 – 12)
In today’s world, we are largely operating on the basis of
assumptions, which may be right or wrong. How does this
lead to uncertainty in ourselves? Illustrate with examples.
Explain pre-conditioning and its effects at individual level.
ANS. When our activities are not guided by our natural acceptance, then
they are guided by preconditioning and sensations. Preconditioning means
we have assumed something about our desires on the basis of prevailing
notion about it. We have not verified the desires in our own right. As a
result, we are not clear about what we will get out of fulfilment of that
desire. What is the issue with that? Unless we verify our desires, we may
not even know whether they are our! We may end up spending an entire
lifetime accumulating desires that are not our, and in running about trying
to fulfil them!
Sensation is a perception associated with stimulation of a sense
organ or with a specific body condition: the sensation of heat; a visual
sensation.
Q 18. “The pleasures that we derive from sensations are short lived and
the efforts to extend them lead to misery” – examine this
statement.
Elaborate how sensation from the body cannot be a source for
continuous happiness.
ANS. A perception associated with stimulation of a sense organ or with a
specific body condition: the sensation of heat; a visual sensation. A term
commonly used to refer to the subjective experience resulting from
stimulation of a sense organ, for instance, a sensation of warm, sour, or
green.
The pleasure obtained from sensations is short-lived. We are driven
by five sensations (sound from the ears, touch from the skin, sight through
eyes, taste from the mouth, and smell from the nose) and most of the time
we are busy trying to get pleasure from sensations, from the senses. We
have so much dependent on sensations that instead of giving us some
sensory pleasure, it becomes the source for our happiness. Then what is the
issue with this is? This can be understood as follows:
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Q 20. Explain with examples the various activities in the self 'I'.
Briefly explain the activities of Desire, Thought and Expectation
in the self with an example. (MTU 2011 – 12)
With the help of one example each, explain how the activities of
the self (selecting/ tasting, analysing, imaging) may be in
harmony or disharmony? (UPTU2012 -13)
ANS. The self is conscious in nature while the body is physico-chemical in
nature. The interaction between the ‘I’ and the body is in the form of
exchange of information. So the focus of attention is on two categories of
attributes of the self, namely, the powers of the self and the corresponding
activities as the manifest outcomes of these powers.
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
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selecting/tasting is the basic level via which the self interacts with the
body.
A simple example to understand these activities is a follow:
· We may have desire to have respect by being the owner of a big house.
This is in the form of imaging – we have an image in us of fulfilment of
this need for respect via a house.
· Based on this desire, we start working out the details of the house. Ex
no. of rooms, storeys, on which floor in will stay. The image of wanting
respect from the house is split into many parts – this is called analysing.
The activity of analysing means breaking down the image into various
parts.
· Now that we have worked out the details of the house, we go about
choosing the size, colour etc. of the room. This is called selecting /
tasting.
(for the answer of last ques you have to give examples from your
own life)
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Q 22. What are the programs for ensuring the health of the body?
Explain.
What are the programs to take care of the body? Explain.
Suggest programms to ensure proper functioning of your body.
Can we sustain them without right understanding? (MTU
2010 – 11)
ANS. Our present lifestyle and conditionings are not very conductive to
keep the body fit and therefore it is important to understand sanyama and
swasthya correctly and maintain proper harmony with the body. As a
proposal, we need to work for the following few things
1. To understand and live with sanyama.
2. To understand the self organization of the body and ensure health of
the body.
1 U d t di d Li i ith S S
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1. Understanding and Living with Sanyama : Sanyama implies that the
self takes the responsibility for proper nurturing, and right utilization of
the body. For this it is essential to understand the functioning of the
body instrument. It is also essential to understand that this instrument
has a limited life span and undergoes a pattern of growth and decay. The
interaction of the self with the body has to be in consonance with the
above objectives which are achieved through sanyama.
2. Understanding the self organization of the body and ensure health
of the body:
a. Nurturing of the Body: Proper Food, Air, Water, Etc.: In the
process of selecting food for the body, I need to make out the
elements which make a complete food so that it gives required
nutrients and energy to the body. On the basis of understanding
of the harmony of the self with the body, it can be said that the
food needs to be eaten only when we feel hungry. The choice of
the food has to be such that it is easily digestible and the food
needs to be taken with proper posture of the body and in right
quantity.
b. Protection of the Body: The second issue is the protection of the
body. The clothes we choose for protection need to be such that
they ensure proper interaction of the body with the environment.
The right amount of exposure of the body to the air, water, and sun
is required to ensure its proper functioning.
c. Right Utilization of the Body (Sadupayoga): Right utilization of
the body as an instrument necessitates understanding the purpose
for which this instrument is to be used. Normally, we tend to
believe that the body is an instrument for sensory enjoyment,
which is not correct. We also happen to use our body to exploit
other human beings or rest of the nature which is not right
utilization. It is important to realize that the human body is an
instrument to facilitate right understanding and its actualization in
life.
Q 23. What is the responsibility of the self towards the body? How is it
fulfilled?
How does the feeling of sanyama facilitate the correct appraisal of
our physical needs?
Suggest any two programs that you can undertake to improve the
health of your body.
How can we ensure the health of the body? Explain.
In what way does self control help us?
How does the feeling of sanyam ensure health of the body? List two
programs of sanyam. (UPTU 2010 – 11)
Explain the relation between the self and the body. What is the
responsibility of the self towards the body? (UPTU 2009-10)
What do you mean by Sanyam? How does it ensure harmony with
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What do you mean by Sanyam? How does it ensure harmony with
the body? Explain. (UPTU 2011 – 12)
ANS. The self has the responsibility for nurturing, protection and right
utilization of the body. For this self has to follow some programs. We need
to work to understand the self organization of the body and ensure health of
the body.
Nurturing of the Body:
Proper Food, Air, Water, Etc.: In the process of selecting food for the
body, I need to make out the elements which make a complete food so that
it gives required nutrients and energy to the body. On the basis of
understanding of the harmony of the self with the body, it can be said that
the food needs to be eaten only when we feel hungry. The choice of the
food has to be such that it is easily digestible and the food needs to be taken
with proper posture of the body and in right quantity.
Protection of the Body:
The second issue is the protection of the body. The clothes we
choose for protection need to be such that they ensure proper interaction of
the body with the environment. The right amount of exposure of the body to
the air, water, and sun is required to ensure its proper functioning. To ensure
the heath of the Body, we need to take care of the following- i) Ahar-Vihar,
ii) Shram- Vyayam, iii) Asana-Pranayam and iv) Aushadhi-Chikitsa. We
have already discussed about Ahar (Food), let us now discuss about the
others:
1. Proper upkeep (Vihar) of the Body: When we work, the Body gets tired.
When we take rest, the Body becomes fit to work. But again, there is a limit
to the amount of work and rest we need. We also need to ensure proper
time, posture and ways to work and to rest. We need to provide hygienic
conditions for proper functioning of the Body. These issues are included in
the upkeep of the Body.
2. Labour: Labour is another requirement. It means employing the body
physically for production and maintenance of physical facilities. The labour
we do helps each part of the Body to function properly.
3. Physical Exercises: We are aware of physical exercises. While doing
labour, some parts of the Body may get stressed much while others may not
get employed to that extent. With exercises, we can employ all the parts of
the Body in the desired way.
4. Asan-Pranayam: This is another way to keep the Body function properly.
In Asanas, we give the body proper postures by sitting or lying, and in
Pranayam, we ensure reguation of the breathing.
5. Treatment of the body: When the Body gets hurt, or is in disorder by
either misuse or because of the adversities of the environment etc., there is
a natural tendency of the Body to heal and come back to its desired state of
health. We only need to facilitate this process, and not suppress it. Thus,
when unpleasant sensations come from the Body indicating disorder, they
are to be properly interpreted and attended to.
With all the care we take, the body may require treatment at times.
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y, y q
There are several approaches to ensure this. It may be that just by going
without food for some time, the Body gets cured. Right choice for food may
also help. The treatment of the Body can be done by proper exposures of
the Body to air, water or sun too. Use of herbs or medicines may also serve
the purpose. Here one thing to understand is that, the system of the body
works in a self-organized way and I only need to facilitate the self-
organization of the body by arranging for material things. One thing to take
care about is that while curing the Body of one problem, we need to choose
ways which do not give rise to other problems.
Right utilization of the body (Sadupyog): Right utilization of the Body as
an instrument necessitates understanding the purpose for which this
instrument is to be used. Normally we tend to believe that the Body is an
instrument for sensory enjoyment, which is not correct. We also happen to
use our Body to exploit other human beings or rest of the nature which is
also not right utilization. It is important to realize that the human body is an
instrument to facilitate right understanding and its actualization in life.
This is an important issue. I need to ensure that I use my Body for
right behaviour and work. When I do so, it has favourable effects on the
Body. On the other hand, if I use it for acting in opposition with other
human beings or nature, like quarrelling, fighting, hitting, it has adverse
effects on the Body. I also need to arrange for equipments/ instruments for
right utilization of the body. They increase the efficiency and capacity of
the body.
Q 24. What is our present attitude towards the body? What are its
consequences?
“The state of harmony or lack of it in the self has a strong
influence on the health of the body” – comment on this
statement and illustrate with an example.
In what way are we irresponsible towards our body? What are
its consequences?
ANS. The human body is a self organized and highly sophisticated
mechanism. Today we are facing different problems and they are lack of
responsibility towards the body, tendency for medication to suppress the
ailment, and polluted air, water, food. Let’s take them in detail:
Lack of Responsibility towards the Body: Our lifestyle has become very
busy and unnatural. We usually do not give priority to take proper care of
the body. We have increasingly stated eating at odd hours, eating junk food,
and are largely ignorant about the state of our body.
Tendency for Medication to Suppress the Ailment: Whenever there is a
pain in any part of the body, it is a signal of some disorder which needs to
be properly attended to. However, our common tendency has become to
suppress this pain by immediate medication and then forget about it.
Polluted Air, Water, Food: We have polluted our environment today and it
is directly or indirectly harming us. There is contamination in the air, water,
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soil, plants and we are responsible for it. Our food has become impure. Due
to heavy use of chemical fertilizers, pesticides and a lot of pollutions, our
food has all kinds of toxic contents in it. The air we breathe in, is polluted
by various chemicals released from industries and vehicles, while our water
is also polluted due to industrial effluents (liquid sewage), sewage etc. all
this, surely, is not conductive to the health of people.
Q 25. In what way can we say that the human body is a self organized
unit?
ANS. The human body is a self organized and highly sophisticated
mechanism. The body is made up of several organs and glands and the
different parts of the body keep working in a close co-ordination. All the
activities keep the body fit for the use of ‘I’ (self or jivana) so that ‘I’ and
the body may work in synergy as a human being. The silent aspects of this
harmony b/w ‘I’ and the body are:-
1. The body acts according to the needs of I.
2. There is harmony among the parts of the body.
3. What our body follow only by the permission of I.
4. There is a strong coupling b/w I and the body. If I am in disharmony
e.g. in anger or stress or despair. It immediately starts affecting the
body adversely.
5. There are many diseases of the body that are caused or accentuated
due to disharmony in I. These are called psychosomatic diseases such
as asthma, migraine, hyper-tension etc. On the other hand, when there
is a strong disturbance in the body manifesting in the form of severe
pain, it distracts I from its normal functions.
6. I have the feeling of sanyama for the body and the body has swasthya.
Sanyama is basic to swasthya.
too much of physical facilities, it only ends up becoming a problem for us.
When we try to perpetuate physical facilities, the following pattern results.
With time it successively changes from:
Necessary and tasteful
|
|
Unnecessary but tasty =>
|
|
Unnecessary and tasteless =>
|
|
Intolerable!
(To elaborate this answer student can give 2-3 different names of physical
things they find necessary for them)
UNIT 3
4. Care: The feeling of care is the feeling to nurture and protect the
body of our relative. Care is level of active concern, or lack of
negligence, towards avoidance of possible dangers, mistakes, pitfalls,
and risks, demanded of a party as a duty or legal obligation. We
understand a human being as a coexistence of the self (‘I’) and the
body, and the body is an instrument of ‘I’. Based on this
understanding, we take the responsibility of nurturing and protecting
the body of our relatives.
7. Glory: Glory is the feeling for someone who has made efforts for
excellence. We find that there have been people in the history, or
even around us, who are investing their time, energy and their
belongings to achieve excellence (to understand and to live in
harmony at all levels of living ensuring continuity of happiness), to
make others excellent. This gives us a feeling of glory for them.
9. Love: Love is called the complete value since this is the feeling of
relatedness to all human beings. It is the emotion of strong affection
and personal attachment. In other words, love is a feeling of warm
personal attachment or deep affection, as for a parent, child, or friend.
It starts with identifying that one is related to the other human being
(the feeling of affection) and it slowly expands to the feeling of being
related to all human beings.
12. Intention: Intention is what one aspires for (our natural acceptance).
In intention every human being wants to do what is right.
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Respect Differentiation
1. Respect is right evaluation. 1. Differentiation is lack of
understanding of respect.
2. Respect for others is generated 2. This differentiation can take
by the right evaluation and the form of:
understanding which leads to à Gender bias
fulfilment in relationships. This à Generation gap
further creates a sense of à Caste struggle
respect among people. à Power play and domination
à Communal violence
à Clash of race, religion, etc.
à class struggle,
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gg ,
3. This leads to the escalation in
the problems of society which
further lowers the respect
shown to others in society.
Q 25. Define love. Or How can you say that love is the complete value?
ANS. Love is called the complete value since this is the feeling of
relatedness to all human beings. It is the emotion of strong affection and
personal attachment. In other words, love is a feeling of warm personal
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.
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Q 30. Enumerate some of the important values which lie at the base of
good relationships. (UPTU 2010 – 11)
List down the values in human relationship.
What values are necessary in human relationship? Explain each
briefly.
What are the different values necessary in human to human
relationship? How do they lay the foundation for an undivided
human race?
What are the foundational values of relationships? How can they
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Q 31. “When we are assured of the intention of the other and find that
the competence is lacking, we become a help to the other. When
we doubt the intention of the other, we get into opposition.”
Explain.
In our behaviour, we generally observe our intention and others’
lack of competence. Does it lead to mutual happiness? What is
the alternative? Explain with the help of an example. (UPTU
2010 – 11)
ANS. We trust our own intention while we are not ready to trust the other’s
intention. It is the same for the others as well. They would also have the
same answers as we, to the table above. While the other trusts his/her own
intentions, he/she does not trust mine. Hence, mistrust is born and we deny
the relationship. When we are judging ourself we are judging on the basis
of our intention, whereas, when we are judging the other we are judging
him on the basis of his competence. We are sure in point 2 a) that we want
to make the other happy, but in point 4 a) we are not sure that the other
wants to make us happy. We find that while we look at our intention, we are
sure of it, we are not sure of the other’s intention. We are actually seeing
their competence, and making a conclusion on their intention, we say “I
wanted to do well, but I could not”. But for the other, we say “He did not
want to do well”. “Wanting to”, is the intention, “could not”, is the lack of
competence.
We can see that as we are not able to fulfil our intentions in terms of
our competence at all times. It is the same for the other as well. We want to
be related to the other, and we want the other to be related to us,
irrespective of who this other is. If we have trust in the other, we are able to
see the other as a relative and not as an adversary. We then become ready to
become a help to the other. Intentions are always correct; it is only the
competence that is lacking, which can be improved by right understanding.
Q 32. What is the basis of ‘respect’ for a human being? Do you see that
the other human being is also similar to you? Explain.
ANS. Respect means individuality. The sense of individuality is prime
bj t Thi i th fi t b i t t d t (
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object. This is the first basic step towards respect (sammana). Once we
realized that we are individual then only we can see ourself different from
others. In other words, respect means right evaluation, to be evaluated as I
am. If we respect a human being on the basis of ‘I’, following things are
true for every human being:
1. I want happiness and prosperity.
¬ The other too wants to be continuously happy and prosperous!
2. To be happy, I need to understand and live in harmony at all four levels
of my living.
¬ The other also needs to understand and live in harmony at all
four levels of his/ her living!
3. The activities in me (‘I’) are continuous, we can check this for our
desires, thoughts and expectations.
¬ It is the same for the other ‘I’ as well. The activities are
continuous there as well, and the other too has continuous
desires, thoughts and expectations!
When we see the above, what can we conclude? The other person
also feels quite like me! There are so many similarities! Let us put down
these similarities, in order:
1. We both want to have continuous happiness and prosperity.
¬ Our basic aspiration is the same.
2. We both need to have the right understanding, which is to understand
and live in harmony at all four levels of our living.
¬ Our program of action is the same.
3. The activities and powers of the self are continuous and the same in both
of us – at the level of ‘I’.
¬ Our potential is the same.
Based on these three evaluations we can conclude that
Ø The other is similar to me
When we are able to see that the other is similar to me, we are able to
recognize the feeling of respect in the relationship. If not, we either hold
ourselves, more or less than the other and this only leads to differentiation.
1. When one does not have the right understanding, one remains disturbed
and also acts in a manner so as to create disharmony with other human
being as well as with rest of nature.
2. Prosperity in the family means that the family is able to identify its
needs and is able to produce/ achieve more than its requirements.
3. Trust in society means every member of society feels related to
everyone else and therefore there is trust and fearlessness.
4. Co-existence in nature means there is a relationship and
complementarity among all the entities in nature including human
beings.
Abhaya means fearlessness; it is a permanent state where there is no
question of ever experiencing any fear. A person with abhaya is
continuously aware if his own reality; for him to become subject to fear
would be impossible. We should not consider this quality of abhaya as just
the absence of fear. The fearlessness in the society begins from the
individual. We need to ensure right understanding in the individual as the
foundation of harmony in the society. With right understanding, the need
for physical facilities in the family can be ascertained. By assessing our
needs correctly and by producing more than required the family can be
prosperous. Assurance of right understanding in the individuals and
prosperity in the families, understanding of human relationships leads to
harmony and trust (fearlessness) in the society. When every individual is
able to live harmoniously in relationship, and the needs of all the families
are ensured, fearlessness (mutual trust) in society will naturally follow.
Thus the state of absence of fear at society level will only be achieved when
we have right understanding at individual level and prosperity at the level
of family.
Today the state of society in terms of this comprehensive human goal is:
Right understanding in individual: We are talking about information and
skills, but we are ignoring the need of right understanding, we are ignoring
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, g g g g, g g
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.
1. Right understanding is necessary for the human beings, for all human
beings. When one does not have the right understanding, one remains
disturbed and also acts in a manner so as to create disharmony with
other human being as well as with rest of nature.
2. Prosperity is needed in every family. Prosperity in the family means
that the family is able to identify its needs and is able to produce/
achieve more than its requirements.
3. Trust in society means every member of society feels related to
everyone else and therefore there is trust and fearlessness.
4. Co-existence in nature means there is a relationship and
complementarity among all the entities in nature including human
beings.
This is the comprehensive human goal.
With little exploration, we find that all four are required for human
society. We are not satisfied with anything less than this. This is the basic
minimum requirement to ensure sustainable happiness and prosperity. We
can’t cut down any of them This is the minimum level that each one of us
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can t cut down any of them. This is the minimum level that each one of us
wants, and also the maximum we can think of. We can’t think of anything
more than this. This is the target for each one of us, the whole human race
and the human tradition. The moment we leave anyone of them out, there
will be loss of continuity, and the goal cannot be achieved.
Q 42. Feeling of love lay down the basis of undivided society. Explain.
ANS. Love is the emotion of strong affection and personal attachment. In
other words, love is a feeling of warm personal attachment or deep
affection, as for a parent, child, or friend.
This feeling or value is also called the complete value since this is
the feeling of relatedness to all human beings. It starts with identifying that
one is related to the other human being (the feeling of affection) and it
slowly expands to the feeling of being related to all human beings. The
feeling of love leads to an undivided society, it starts from a family and
slowly expands to the world family in the form of love.
The feeling of being related to every human being leads to our
participation in an undivided society (Akhanda Samaja). With the
understanding of values in human relationships, we are able to recognize
the connectedness with every individual correctly, and fulfil it. When we
understand the value in relationship with other units in nature too, we are
able to recognize our connectedness with them to, and fulfil it. This enables
us to participate in the universal human order (sarvabhaum vyavastha).
Q 44. ‘The family is the basic unit of human interaction. Do you agree
with the statement?’ Explain your answer using examples.
“Family is a natural laboratory to understand human
relationships” – elaborate.
ANS. The family is the basic unit of human interaction… it is the anchor
that roots us… it gives us both roots to hold and wings to fly. It is not
surprising that children who grow up in happy families are more successful
and well-adjusted in life.
Family relations can give us strength to face the world. How
wonderful it feels to return to a happy home after a hard day at work? Our
family can be our sounding board to bounce off creative ideas, our greatest
supporter during adversity and the source of unconditional love. Now
imagine a situation where there are very unpleasant relations at home…
bitter fights, jealousies and the blame game being played out! A person
would actually hate going home of such an oppressive atmosphere.
Family feuds can cause depression, anxiety, sleeplessness, loss of
appetite, sadness, confusion and rage. No one wants to live like that! Here
are some simple rules for turning family feuds into family fun.
Q 45. “Relationship IS, and it exists between one ‘Jeevan’ and the other
‘Jeevan’.” Examine this statement.
ANS. Once we have recognized the existence of human relationships, we
are subsequently able to identify the feelings (values). When we work and
behave according to these feelings, it leads to fulfilment of both sides in the
relationship, i.e. it leads to mutual fulfilment. Evaluation is a natural
process when we live in relationships and we constantly evaluating ours’
and the other’s feelings in the relationship. For example, trust is wanted in a
relationship and if there is a mutual feeling of trust, then it leads to mutual
fulfilment and there are no complaints. But if there is doubt on the other,
the happiness in relationship is missing. It is not possible to create the
relationships that are existent in a family. We are naturally born into this. In
a similar way, the family has not invented the social dependencies in which
it exists. The family exists naturally as a part of this social web of
interdependency. So, we are embedded in relationships, they are there and
all that we need to do is to recognize them and understand.
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UNIT 4
3. Nature: All the physical objects that are in solid, liquide or gas state
eighter living or non living, collectively termed as nature. In other
words, the aggregate of all the mutually interacting units – big or
small, sentient or insentient together can be called nature. These units
are infinte in number and we could easily observe that there exists a
dynamic balance, self regulation among all these units. There are four
orders of nature:
Q 21 D fi h i d h i i i
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Q 21. Define harmony in nature and why is it important. Explain with
examples.
ANS. If one is to enjoy the benefit of life to the fullest, it is necessary to
develop and maintain harmony. The law of nature has a unique cause and
effect system which must be understood in order to be in harmony with the
natural law of things. Natural harmony is necessary for the following
reasons:
1. To solve the problem of global warming and depletion of non-renewable
natural resource can be avoided.
2. With trees cure all problems like – reduction of wind velocity, energy
savings, doing companion planting, development of an eco-subsystem in
terms of establishing a forest garden, reduction of building heat.
3. One can understand the depths of harmony and alignment in natural by
contemplating and reflecting upon the natural order. It is possible to
unravel the mystery of the natural synthesis in the midst of ongoing
chaos at the material plane.
First of all we have to understand the importance of nature for our
existence then we have to understand our responsibility towards nature.
When we take from nature, we should also plan to give back to it. This is
possible. Renewable energy sources, such as solar power and wind, are
perhaps the best methods to begin moving in this direction. There can be
harmony only if each subsystem of the entire creation can strike a mutually
satisfying relationship with every subsystem without disturbing the other’s
peaceful existence and without hindering its own growth.
Q 22. Define harmony in nature and how will you create it. Explain
with examples.
ANS. Combination of all that is in solid, liquid or gas state is called as
nature. In other words, the aggregate of all the mutually interacting units –
big or small, sentient or insentient together can be called nature. These units
are infinite in number and we could easily observe that there exists a
dynamic balance, self regulation among all these units.
The law of nature has a unique cause and effect system which must
be understood in order to be in harmony with the natural law of things.
Natural harmony is necessary for the following reasons:
1. Natural harmony is necessary to solve the problem of global warming
and depletion of non-renewable natural resource can be avoided.
2. Natural harmony with trees cure all problems like – reduction of wind
velocity, energy savings, doing companion planting, development of an
eco-subsystem in terms of establishing a forest garden, reduction of
building heat.
3. It is possible to achieve natural harmony in the establishment,
maintenance and management of educational institution like schools,
colleges and universities.
4. One can understand the depths of harmony and alignment in natural by
contemplating and reflecting upon the natural order It is possible to
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contemplating and reflecting upon the natural order. It is possible to
unravel the mystery of the natural synthesis in the midst of ongoing
chaos at the material plane.
5. To create harmony in nature, first of all we have to work in the direction
of development of mankind from animal consciousness to human
consciousness. And this entails working for the right understanding.
Q 23. What are the four orders of nature? Briefly explain them.
ANS. All the physical objects that are in solid, liquide or gas state eighter
living or non living, collectively termed as nature. In other words, the
aggregate of all the mutually interacting units – big or small, sentient or
insentient together can be called nature. These units are infinte in number
and we could easily observe that there exists a dynamic balance, self
regulation among all these units. There are four orders of nature:
Material order The big land mass of the continents, gigantic water
bodies like ocean and seas, mountains and rivers, the atmosphere
above, the heaps of metals and mineral below, the dense gases and
fossil fuels deep below the surface of the earth – all fall into the
material order or padartha avastha. In fact, if we look around
beyond the earth, the material order is visible even in the form of
stars, planets, moons and several astronomical bodies.
Pranic order Our land mass is covered with grass and small shrubs
and they form the lining on the entire soil. Shrubs, plants and trees
form huge forest along with the flora in the ocean. All of this is the
plant/bio order or prana avastha and it is the next big order on our
planet. (The material order is far greater in quantity compared to the
plant/bio order)
Animal order Animals and birds form the third largest order and we
call them the animal order or jiva avastha. Here again, we see that
the plant/bio order is far greater in quantity than the animal order.
Human order Human are the smallest order and they are referred to as
human order or gyana avastha. Animals are far greater in quantity as
compared to the human order.
T
O
h Con
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h Con
r Natural
i Innate- Basic for
d Activity Characteristi
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(Compositio (Recognisin
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on, in body + conf
l a in body worsen) in
respiration) (assuming, orm
o n + will to body + (non
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r d live in cruelty,
selection in fulfillment) e
d b ‘I’ cruelty) in ‘I’
‘I’ in ‘I’
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u (Composition /
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m decompositi nce + , fulfillment valu
a , nurture /
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b body +
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i bravery,
d thought, happines fulfillment) orm
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Things (Vastu)
Animal order: The animal order is made of various kinds of animals and
birds. These entities display both a body (physico-chemical activity) as
well as a conscious activity (self or ‘I’). The animal order thus is the
coexistence of the animal body (pranic order) and the self (or ‘I’ =
consciousness).
Human (knowledge) order: The human order is constituted of all the human
beings. Each human being is co-existence of the self (‘I’, conscious
entity = consciousness) and the body (pranic order).
Activity (Kriya)
Animal Order: Body In Animals – Physico-Chemical Activities: The body
displays respiration, or breathing, or pulsating also there is composition/
decomposition in the body.
‘I’ In Animals – Conscious Activities: The activities in ‘I’ are
fundamentally different from those in the body. ‘I’ is a unit that has the
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y y
ability or capacity of assuming. Animals make assumptions. If we have
a dog and some strangers come into the house, the dog may start barking
at him. If this person stays at our house, the dog may stops barking at
him, but will continue to bark at other strangers. What has happened
here is that the dog’s ‘assumption’ about this person has changed, due to
which; the way in which it responds to the person has changed. We call
this assuming.
Human Order: The activities in human body are similar to that in the animal
body, i.e. composition/ decomposition and respiration. When it comes to
consciousness or ‘I’, however, the human displays more than just an
ability to ‘select’ or make choices as animals do. In human beings, ‘I’
has the activities of desiring, thinking, and selecting/tasting, with a
possibility or need for understanding and realization. Only humans have
this need to know and that is why it is called gyana avastha – the
knowledge order.
Innateness (dharana)
Animal Order: The animal body is a development of the pranic order and
therefore this order inherits the innateness of ‘existence’ and
‘growth’. This is at the level of the body, which is physico-chemical in
nature. In addition, all units in this order have the ‘will to live’ in
‘I’. Indeed no unit in this order can be separated from this ‘will to live’.
It is intrinsic to every unit in this order.
Human Order: When we look at the human being, we find that ‘existence’
and ‘growth’ are fundamentally present in the body, just as in the
animal body. At the level of ‘I’ however, in addition to the ‘will to
live’, a human being’s innateness is the ‘will to live with happiness’.
Natural Characteristics (Svabhava)
Animal Order: The body of the animal belongs to the plant/bio or pranic
order, and hence has the same ‘usefulness’ or ‘value’ as the pranic order.
Thus ‘nurture/worsen’ is the svabhava of the animal body. The
svabhava of the self (‘I’) of the animal order is non-cruelty
(akrurata) and cruelty (krurata). Cruelty (krurata) means the feeling
that it can fulfil its needs through violence and forcefulness. For
ex., cows may largely be living with a feeling of non-cruelty (akrurata);
while animals like tigers and lions may exhibit cruelty (krurata).
Human Order: Similar as to the case in animals, the human body also
belongs to the plant/ bio order and hence has the same svabhava or
value/natural characteristic as the pranic order. It either nurtures or
worsens other pranic units. As in the example above, when I digest the
vegetable, I absorb the plant and it worsens, while my body is
nurtured. The svabhava/ value of the self (‘I’) in human beings is
perseverance (dhirata), bravery (virata) and generosity (udarata).
1. Perseverance (dhirata): Being assured that the all encompassing
solution is to understand and live in harmony at all levels of
existence.
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Q 25. Explain the difference and similarities between pranic order and
animal order. What is the relation between the two orders?
ANS.
Natural
Ord Thin Innate Basic Confor
Activity Characte
er gs -ness Activity mance
ristic
Composit Composit
Pran ion / ion / Recogni
Plant Exisete Seed
ic decompo decompo sing,
s and nce + conform
orde sition + sition + fulfillme
trees growth ance
r respiratio nurture / nt
n worsen
(Composi (Recogn
(Composi tion / ising,
(Exiset
tion / decompo fulfillme
ence +
decompo sition, nt) in
Ani Ani growth
sition, nurture / body + Breed
mal mals ) in
respiratio worsen) (assumin conform
orde and body +
n) in in body + g, ance
r birds will to
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r birds will to
body + (non recognis
live in
selection cruelty, ing,
‘I’
in ‘I’ cruelty) fulfillme
in ‘I’ nt) in ‘I’
Q 26. What are the four orders in nature? Describe their activities and
natural characteristics?
What do you understand by ‘activity’? Write down the activity of
the four orders in nature. (UPTU 2011 – 12)
Distinguish between the activities of different orders of nature
giving an example of each. (MTU 2011 – 12)
ANS. Combination of all that is in solid, liquid or gas state, or the aggregate
of all the mutually interacting units – big or small, sentient or insentient
together can be called nature. We can categorize all these units into four
distinct orders.
· Material order
· Pranic order
· Animal order
· Human order
O
Thin
rd Activity Natural Characteristic
gs
er
M
at Soil,
eri water
Composition /
al , Composition / decomposition
decomposition
or metal
de s, etc.
r
Pr
an
Plant Composition /
ic Composition / decomposition
s and decomposition +
or + nurture / worsen
trees respiration
de
r
A
ni
Anim (Composition / (Composition /
m
als decomposition, decomposition, nurture /
al
and respiration) in body + worsen) in body + (non
or
birds selection in ‘I’ cruelty, cruelty) in ‘I’
de
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r
H
u (Composition / (Composition /
Hum
m decomposition, decomposition, nurture /
an
an respiration) in body + worsen) in body +
being
or (selection, thought, (perceverance, bravery,
s
de desire) in ‘I’ generosity) in ‘I’
r
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.
Q 30. How can we say that ‘nature is Self Organized and in space Self-
Organization Is Available.’
ANS. Every unit is an organization. A unit recognizes other units and
combines to form a bigger organization. Starting from the atom, to the big
galaxy, this organization goes on, as a self-organization. At every level, we
get a self-organization. Sub atomic particles recognize each other and come
together to form atoms. Cells recognize each other and form organizations
like organs and a body. Planetary bodies, solar systems, galaxies are still
bigger organizations. We are not organizing it. We are not supplying it
organization from outside.
When we look at humans, we see that we are self-organized at the
level of the body. We are not organizing the body. We are not doing
anything for the coordination between the heart, kidneys, lungs, eyes, brain,
hands, legs, etc. All these are functioning together. Our input is needed only
to provide the required nutrition, and to assist the body when we fall
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sick/get injured. At the level of ‘I’, we are not self-organized, but being in
space, self-organization is available to the self (‘I’). That’s why we are in
pursuit of happiness, which is essentially being in harmony. Whenever we
are not in harmony, we are unhappy.
All the units of four orders are self-organized. No one is organizing
them from outside. No one is supplying this organization. This self-
organization is available to units being in space. Hence, for space, we say
‘self organization is available’.
To be harmony
We define unit as something that is limited in size. Like a small
blade of human hair to the biggest planets we know of, they are all limited
in size, i.e. bounded on six sides. So, all the ‘things’ we have been studying
so far: the human beings, animals, lumps of matter as well as various atoms
and molecules, are all ‘units’. We can recognize them as such, they are
countable.
But there is another ‘reality’ called ‘space’. We normally don’t pay
attention to this ‘reality’, because it’s not a ‘unit’. We can’t ‘touch it’, smell
it. We normally just ‘see through it’. But the fact is because we can’t ‘touch
it’ or ‘see it’ as we would see a unit like our body, our friends, or a piece of
rock, doesn’t mean it does not exist. Space exists everywhere. Co-
existence is a state in which two or more groups are living together
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UNIT 5
10. Generosity (Udarta): Using our mind, body and wealth in system.
Readiness to invest oneself, one’s body and wealth to help the
other have the right understanding and live accordingly.
14. Economic Value (Artha Niti): policy for enrichment of self, body
and wealth
15. Political Value (Rajya Niti): policy for protection of self, body and
wealth
16. Policy For Universal Human Order (Dharma Niti): policy for
right utilization of self, body and wealth
Family => family cluster => village / community => village cluster => =>
=> world family
Q 36. What are the implications of value based living at all four levels
of living? Explain. (UPTU 2009-10)
ANS. The implications of value-based living can be studied in the
following terms:
1. At the level of the individual – Transition towards happiness and
prosperity will take place at the individual level. It will instil self
confidence, spontaneous joyfulness, peace, contentment and bliss in the
self, and also perseverance, bravery and generosity in living of the
individual.
2. At the level of the family - Mutual fulfilment in relationships,
prosperity in the family, sustenance of joint families, family as the
building block of societal order in place of law enforcing bodies, respect
for all without differentiation on the basis of age, gender, caste, race,
money, post, creed, etc.
3. At the level of the society – Fearlessness in the society, holistic systems
for education, health, justice, production, exchange and storage,
harmony between nations, world growing as a family.
4. At the level of nature – Co-existence of all units in nature, earth getting
more and more suited for sustenance of all entities on the globe, balance
of seasons, proper development
Q 38. What are the values in interaction of human beings with the
material things? Give one example of each.
What is utility value and artistic value? How are both important in
human life? Explain with example.
'When there is no utility there is no scope for art too'. Explain.
ANS. Competence of living in accordance with universal human values or
the participation of a unit in the larger order- its natural characteristics or
svabhava. Values are a part of our ethical conduct. They are the natural
outcome of realization and right understanding, which are always definite.
Values need not to be imposed through fear, greed or blind belief. The vastu
mulya (values of Human Being in the Interaction with the Rest of the
Nature) is the participation of the human being with the rest of the nature. It
is further chategoriized as:
i. Utility Value (Upyogita Mulya): The participation of human being
in ensuring the role of physical facility in nurture, protection and
providing means for the body.
ii. Artistic value (kala mulya): The participation of a human being in
ensuring the role of physical facility to help and preserve its utility.
For example, the utility value of a pen is that it aids in writing. This
provides a means to the body. Providing a cap to the pen so that the ink
does not spill, a proper design for holding of the pen while writing, etc.
preserve the utility of the pen. A shirt has the utility that it protects the
body. This is its utility value. Designing the shirt so that it can be easily put
on is the artistic value.
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