UNIVERSAL HUMAN VALUES-II

21UHV49
UNIT-II

Short answer questions (2 marks each)

Define the following terms

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

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

2. Imagination: The activities of desire, thoughts and expectation at the level of self, are
collectively called as imagination.
Imagination = Desires + Thoughts + Expectations
We all imagine, and most of our activities (in the self) today can be mostly clubbed
into imagination. This activity of imagination in ‘I’ is continuous and not temporary.

3. Pre-Conditioning: Preconditioning means we have assumed something about our

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

4. Sanyama (self regulation): the feeling of responsibility in the self (‘I’) for nurturing,
protection and right utilization of the body.

5. Svasthya (Health): (a) the body act according to the needs of ‘I’. (b) there is
harmony among the parts of body. So, swasthya is the condition of the body where
every part of the body is performing in expected function. There is harmony within
the body and it is fit for use by the self. And also it is being anchored to the self, being
in close harmony with the self.

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 1

 Q 6. What do you mean by Sukh and Suvidha?
Distinguish between Sukh and Suvidha in detail taking needs of yourself as an example.
(MTU 2011 – 12)
ANS. Sukh is a holistic and all encompassing state of the mind that creates inner harmony.
Sukh is also called as happiness. Suvidha implies that it is looking for physical comforts and
all the sources of attaining such comforts. When our body gets used to a certain level of
comfort then we will only feel comfortable at that level eg. comfort in fan, cooler or air
conditioner. Different people have a different perception of suvidha and will seek a
corresponding level of suvidha according to their perceptions.
By nature man is fond of comfort and happiness so he goes on making desires and
ambitions one after the other to enjoy more in life. To lead a comfortable life he also
accumulates many facilities, so that his life may become full of comfort and happiness. Sukh
depends upon our thinking, so many times we are surrounded by materialistic possessions but
we feel unsatisfied. People think that their happiness depends upon suvidha (facilities) but is
it not so; happiness depends upon our thinking or our mental satisfaction.

Q 7. How can we ensure harmony in self (‘I’)?

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

Q 8. What do you mean by Imagination? OR What is Imagination?

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

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 2

 Long answer questions

Q 9. The needs of the self are qualitative. Illustrate.

ANS. Human beings are a complex combination of the sentiment ‘I’ which relates to all the
feelings and the material ‘body’ which refers to all the physical facilities available to them.
Need of self is sukh (happiness). Sukh is qualitative. Therefore the needs of ‘I’ are
qualitative. They are not quantifiable. We also want them continuously. We cannot talk of
one kg of respect or one meter of happiness. Our feelings are qualitative. Either they are or
they are not. Ex. Happiness is qualitative. Either we are feeling happy or we are not. Also if a
feeling is not naturally acceptable; we do not want it even for a single moment. If acceptable,
we want it continuously. We can see this with the example of respect. We don’t want the
feeling of disrespect even for a single moment, since it is not naturally acceptable to us.
By nature man is fond off comfort and happiness so he goes on making desires and
ambitions one after the other to enjoy more in life. To lead a comfortable life he also
accumulates many facilities, so that his life may become full of comfort and happiness. Sukh
depends upon our thinking, so many times we are surrounded by materialistic possessions but
we feel unsatisfied. People think that their happiness depends upon suvidha (facilities) but is
it not so; happiness depends upon our thinking or our mental satisfaction.

Q 10. Distinguish between the needs of the Self and the needs of the Body.
What are the needs of the ‘self’ and the ‘body’?
‘The need for physical facilities is temporary’ – explain the meaning of this statement with
any two examples. (UPTU 2009-10)
Differentiate between the needs of self and the needs of body. (UPTU 2011 – 12)
ANS. The human being is the co-existence of ‘I’ and the body, and there is exchange of
information between the two. We can make this distinction between the self and the body in
terms of the needs as shown in the table below:
I Body
Trust, Respect…. Food, Clothing…
Needs are ….
Happiness (sukh) Physical Facilities (suvidha)
In time needs
Continuous Temporary
are…….
Needs
In quantity, needs Quantitative (limited in
Qualitative
are... quantity)
Needs are fulfilled Right understanding and right
Food, clothing, etc.
by….. feelings
1. Needs are ….The needs of the body like food for nourishment clothes for protection, and
instruments to ensure right utilization can be categorized as being ‘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.

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 3

 This applies to every physical facility. We can only think of having unlimited physical
facilities, but if we try and consume, or have too much of physical facilities, it only ends up
becoming a problem for us. Whereas the needs of ‘I’ are qualitative (they are not
quantifiable), but we also want them continuously. Our feelings are qualitative. Either they
are or they are not. Ex. Happiness is qualitative. Either we are feeling happy or we are not.
Also if a feeling is not naturally acceptable; we do not want it even for a single moment. If
acceptable, we want it continuously.
4. Needs are fulfilled by….The need of the self (‘I’), for happiness (sukh) is ensured by right
understanding and right feelings, while the need of the body, for physical facilities (suvidha),
is ensured by appropriate physico-chemical things.

Q 11. Do you think that human beings are sum-total of sentiments and physical aspects
the ‘self’ and the ‘body’? Explain your answer using examples.
‘I’ is a conscious unit while the body is a material unit. Examine this statement.
“Human being is more than just the body” – Explain.
ANS. There is the familiar shape and structure of a human being that is immediately apparent
to us and we imagine someone with similar human body-like features. But in addition to the
body, there is also the alive-ness of the person – the entity that keeps the body ‘alive’ and
makes it operate in various ways.
We perceive this aliveness in the activities demonstrated by the person like their
seeing, talking, listening, walking, and eating, etc. This aliveness is called Jivana. Thus, a
human being is coexistence of the body and jivan. This jivan refers to itself as ‘I’ (self). Thus
we say “I am so and so” or “I feel tired” or “I am happy” and not “my body is happy”. This I
or self is also called ‘consciousness’ and is the sentient constitute of the human being.
The human being is the sum total of sentiments and physical aspect, the self (‘I’) and
the body, and there is exchange of information between the two, i.e. ‘I’ and body exist
together and are related. There is a flow of information from ‘I’ to the body and from body to
the ‘I’. We can make this distinction between the self and the body in three ways in terms of
the needs, activities and the types of these two entities.
All the needs of I, say respect, trust, etc., can be called as Happiness (such), while the
needs of body are physical facilities (suvidha) like food. The two things are qualitatively
different. There is no relevance of quantity for the needs of I as it is qualitative, while the
needs of body are quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection, 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 to act in close synergy with each others.

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 4

 Q 12. ‘Human being is co-existence of the Self and the Body’ – elaborate on this
statement.
‘Human being is the co-existence of the Self and the Body’ – Explain this statement taking
yourself as an example. (MTU 2010 – 11)
ANS. The human being is the co-existence of ‘I’ and the body, and there is exchange of
information between the two, i.e. ‘I’ and body exist together and are related. There is a flow
of information from ‘I’ to the body and from body to the ‘I’. We can make this distinction
between the self and the body in three ways in terms of the needs, activities and the types of
these two entities. All the needs of I, say respect, trust, etc., can be called as Happiness
(such), while the needs of body are physical facilities (suvidha) like food. The two things are
qualitatively different. There is no relevance of quantity for the needs of I as it is qualitative,
while the needs of body are quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection, while the activities
of body are activities like eating, breathing etc. The mode of interaction of ‘I’ includes
knowing, assuming, recognizing and fulfilment. The fulfilment depends on recognition
depends on assumptions and assumptions depends on knowing or not knowing (beliefs). If
assuming is based on knowledge, then recognition will be correct and fulfilment will be
correct. If assuming is not based on knowledge, then things may go wrong. The mode of
interaction of body is only recognizing and fulfilling. Self is a conscious entity and the body
is a material entity, or physic-chemical in nature. Thus we can say:

To conclude we can say that the human being can be understood in terms of a co-
existence of two entirely distinct entities, namely sentient ‘I’ and material body. Their needs
and activities are quite different and have to be understood accordingly. But these two
constituents of human being are to act in close synergy with each other.

Q 13. Explain with examples where activities involves both body and 'I'
Differentiate between the activities of knowing, assuming, recognizing and fulfilling with the
help of an example. (UPTU 2010 – 11)
Explain the activities of knowing, assuming, recognizing and fulfillment with one examples.
(UPTU 2011 – 12)
Differentiate between the activities of the self and the body on any two grounds. (MTU 2010 –
11)
What is the qualitative difference between the activities of the Self and those of the Body?
Illustrate with one example.
How recognizing and fulfilling in the self do depends upon knowing or assuming?
Can the activities of the self be distinctly understood from the activites of the body? Name
any three activities and elaborate. (MTU 2011 – 12)
ANS. If we look at the variety of activities that we are engaged in commonly – we see that
we can put them in three categories:
1. Activities that are going on in the self
2. Activities that are going on in the body
3. Activities involving both the self and the body
Knowing, assuming, recognizing and fulfilling are the activities involving both the self and
the body.

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 5

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

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

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 6

 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 our natural acceptance?
Explain how pre conditioning can lead to unhappiness.
Discuss the problems that are created by having desire, thoughts and expectation on the basis
of pre – conditioning. (UPTU 2011 – 12)
How do sensations and pre-conditionings influence our imagination? Give two examples of
each. (MTU 2011 – 12)
In today’s world, we are largely operating on the basis of assumptions, which may be right or
wrong. How does this lead to uncertainty in ourselves? Illustrate with examples.
Explain pre-conditioning and its effects at individual level.
ANS. When our activities are not guided by our natural acceptance, then they are guided by
preconditioning and sensations. Preconditioning means we have assumed something about
our desires on the basis of prevailing notion about it. We have not verified the desires in our
own right. As a result, we are not clear about what we will get out of fulfilment of that desire.
What is the issue with that? Unless we verify our desires, we may not even know whether
they are our! We may end up spending an entire lifetime accumulating desires that are not
our, and in running about trying to fulfil them!
Sensation is a perception associated with stimulation of a sense organ or with a
specific body condition: the sensation of heat; a visual sensation.

We go into conflicts when our activities are not guided by our natural acceptance:
A. Conflicts and contradictions in ‘I’ as a result of pre-conditioned desire
We have not verified the desires, thoughts and expectations in us on 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

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 7

 preconditioned desires may come from what we read, see, hear, from media, friends, society,
etc. hence, we are always wavering in what we want; we are not able to be certain about it.
2. Lack of confidence: Since our desires are shaky, we are not sure about them. As a result, we
lack self confidence, in the true sense. Our confidence seems relative i.e. we keep comparing
ourselves with others in order to feel confident.
3. Unhappiness/conflicts: Since our desires, thoughts and expectations are in conflict, it
becomes the cause for our unhappiness, leading to stress and tension. Such desires will also
be in conflict with our natural acceptance
4. Lack of qualitative improvement in us: We focus largely on fulfilling the needs of the
body. As a result, we live with a sense of lack of fulfilment. We are doing many things,
accumulating a lot, progressing on paper, but we don’t feel that we have improved, that we
have become better. It seems that only the things around us are changing!
a) State of resignation: Because we do not understand ourselves properly and have
contradictions within, we slowly start getting disillusioned (pleasant but mistaken beliefs).
We feel that there are no solutions to these issues, and end up in a state of resignation.
B. Short lived nature of pleasure from sensations: The pleasure obtained from sensations is
short-lived. We have so much dependent on sensations that instead of giving us some sensory
pleasure, it becomes the source for our happiness. This can be understood as follows:

The external object is temporary in nature the contact of the external object with the
body is temporary in nature. The sensation from the body to ‘I’ is temporary. And at last the
taste of the sensation from the body in ‘I’ is also temporary. Therefore, if the source for our
happiness is temporary by definition, then our need for continuous happiness will never be
fulfilled. Hence, any sensation we have from the body can’t be the source for our lasting
happiness.
To sum up, if our desires, thoughts and expectations are based on pre-conditionings,
we are generally in a state of great confusion. This 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.

Q 16. “I am the seer, doer and enjoyer. The body is my instrument” – Explain. (UPTU
2011 – 12)
How self enjoys the activities of the body?
ANS. There is a relation between the self and body that body act as an instrument of self.
Whatever self thinks body performs it physically. Body does not decide itself. We can verify
this by the following discussion.
I am the seer: When we are reading a book or listening, when someone is explaining something to
us, when we are watching a scenery or when we are thinking – we are engaged in the
activities of ‘seeing’ or understanding. Now when we see some nice scenery we say ‘I am
seeing’ that means our self ‘I’ see via the eyes, the eyes don’t see, they are just instruments,

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 8

 that unable me to see something outside. Different images are formed in the eyes every time,
but it is I who is able to relate it to the meaning of that image every time. Similarly, I can see
inside ‘in me’ also – without the eyes. For example I can see that I am getting angry. In this
case I understand or know or am aware that I am getting angry. When I see outside the body
works as an instrument.
I am the doer: once I have seen/ understood something, I am the one who decides what to do or
not to do. I am the doer. For example, when I see the scenery I am the one who decide to take
a picture of the scenery. I use my hands to pick camera and click a picture. The hands in the
body are thus used as an instrument. In this way I work with my hands and legs.
I am the enjoyer: I saw the scenery and I took the picture. I am the seer and doer so far. When I
see the picture I like it. I am the one that enjoys it. Thus there is a continuity of being the seer,
doer and enjoyer. Similarly when I eat, I am the one that gets the taste – from the tongue.

Q 17. Explain the activities of imaging, analyzing and selecting/ tasting with a diagram. With
the help of an example, show how are they related.
What do you mean by ‘Power’ and ‘Activity’ of self?
ANS. The self is conscious in nature while the body is physico-chemical in nature. The
interaction between the ‘I’ and the body is in the form of exchange of information. So the
focus of attention is on two categories of attributes of the self, namely, the powers of the self
and the corresponding activities as the manifest outcomes of these powers.
Power: This means the basic capacity in the self (‘I’). They are: desires, thoughts and
expectations.
Activities: Activity is the process of utilizing this power. The activities are: imaging,
analyzing, and selecting/tasting. The activity of analyzing means breaking down the image
into various parts or to open it up. Selecting/tasting is with the expectation of fulfilling our
desires with the expectation of happiness. The activity of selecting/tasting is the basic level
via which the self interacts with the body.
We can understand the activities by a simple example. We may have a desire to have
respect by being the owner of a big house. This is in the form of imaging – we have an image
in us of fulfilment of this need for respect via a house. Based on this image, we start working
out the details of the house. The house will have rooms and a verandha, there will be a
kitchen garden on the backside, it will have four rooms etc. Here the image of wanting
respect from the house split into many parts – this is called analyzing. Now that we have
worked out the details of the house, we go about choosing the size, colour, etc. of the rooms
and other details. This is called selecting/ tasting. They are related in the sense that without
the activity of imaging, analyzing will not be possible and without analyzing, activity of
selection/ tasting will not take place.

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 9

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:

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

Q 19. Explian the activities of realizaiton and understanding. How do they lead to harmony in
the activities of ‘I’? Illustrate with an example.
How does realization and understanding lead to definiteness of human conduct?
Realization and understanding are essential for happiness and harmony.
Explain.
ANS. Realization: Means to be able to see the reality as it is. In realization, we get the
answer to “what is the reality?” This, for each one of us, translates into the answers to “what
to do?” and “why to do?” when we operate on the basis of realization and gains

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 10

 understanding according to the realization then it give definiteness and certainty and makes
us self organized.
Understanding: Means to be able to understand the self organization in all entities of
nature/existence and their inter-connected organization “as it is”. We are able to see the
harmonious interconnectedness at all the levels of our living. Understanding plays an
important role in desire making. When we do not have the right understanding, our desire
keep shifting, and this indefiniteness is reflected in our thoughts, and selections we make, and
finally in our behaviour and work. On the other hand, when our understanding is based on
realization and we use this understanding in desire making then our desire will be correct and
thoughts and selection will be according to the understanding.
These are the two activities in the self (‘I’) (placed at point 1 and 2 in the figure).
When we have (1) realization then (2) understanding becomes according to the realization.
When this happens, then (3) imaging or desires get set according to this understanding.
Consequently, (4) analysis or thoughts become according to the imaging/desires and hence,
the (5) expectations or selection/taste are according to the thoughts/analysis. This is called
self- organization or svantrata. This leads to happiness and its continuity.
In realization and understanding, we get the answer to “what is the reality?” This, for
each one of us, translates into the answers to “what to do?” and “why to do?” Then what
remains to find out is “how to do?”, which comes from imagination (activities 3, 4, and 5). Is
we see today we are focusing on “how to do?”, without trying to first verify “what to do?”
and “why to do?”! It is just like traveling in a comfortable AC vehicle on a smooth road
without knowing where we have to go!

Q 20. Explain with examples the various activities in the self 'I'.
Briefly explain the activities of Desire, Thought and Expectation in the self with an example.
(MTU 2011 – 12)
With the help of one example each, explain how the activities of the self (selecting/ tasting,
analysing, imaging) may be in harmony or disharmony? (UPTU2012 -13)
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 selecting/tasting is the basic level via which the self interacts with
the body.
A simple example to understand these activities is a follow:

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 11

 We may have desire to have respect by being the owner of a big house. This is in the form of
imaging – we have an image in us of fulfilment of this need for respect via a house.
 Based on this desire, we start working out the details of the house. Ex no. of rooms, storeys,
on which floor in will stay. The image of wanting respect from the house is split into many
parts – this is called analysing. The activity of analysing means breaking down the image into
various parts.
 Now that we have worked out the details of the house, we go about choosing the size, colour
etc. of the room. This is called selecting / tasting.

(for the answer of last ques you have to give examples from your own life)

Q 21. Explain how activities in self (I) are inter related.

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 selecting/tasting is the basic level via which the self interacts with
the body.
Activities in self are related: There are two possible flows of the activities and both keep
taking place:

From outside (the body) to inside (in ‘I’)

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 12

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

Together we call these activities as imagination. Activities in self are continuous.

Selection leads to Thoughts leads to Desires leads

to
Thoughts leads to Selection

Q 22. What are the programs for ensuring the health of the body? Explain.
What are the programs to take care of the body? Explain.
Suggest programms to ensure proper functioning of your body. Can we sustain them
without right understanding? (MTU 2010 – 11)
ANS. Our present lifestyle and conditionings are not very conductive to keep the body fit and
therefore it is important to understand sanyama and swasthya correctly and maintain proper
harmony with the body. As a proposal, we need to work for the following few things

1. To understand and live with sanyama.

2. To understand the self organization of the body and ensure health of the body.
1. Understanding and Living with Sanyama : Sanyama implies that the 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

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 13

 right utilization. It is important to realize that the human body is an instrument to facilitate
right understanding and its actualization in life.

Q 23. What is the responsibility of the self towards the body? How is it fulfilled?
How does the feeling of sanyama facilitate the correct appraisal of our physical needs?
Suggest any two programs that you can undertake to improve the health of your body.
How can we ensure the health of the body? Explain.
In what way does self control help us?
How does the feeling of sanyam ensure health of the body? List two programs of
sanyam. (UPTU 2010 – 11)
Explain the relation between the self and the body. What is the responsibility of the self
towards the body? (UPTU 2009-10)
What do you mean by Sanyam? How does it ensure harmony with the body? Explain. (UPTU
2011 – 12)
ANS. The self has the responsibility for nurturing, protection and right utilization of the
body. For this self has to follow some programs. We need to 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.

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 14

 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.

Q 24. What is our present attitude towards the body? What are its consequences?
“The state of harmony or lack of it in the self has a strong influence on the health of the
body” – comment on this statement and illustrate with an example.
In what way are we irresponsible towards our body? What are its consequences?
ANS. The human body is a self organized and highly sophisticated mechanism. Today we are
facing different problems and they are lack of responsibility towards the body, tendency for
medication to suppress the ailment, and polluted air, water, food. Let’s take them in detail:
Lack of Responsibility towards the Body: Our lifestyle has become very busy and
unnatural. We usually do not give priority to take proper care of the body. We have
increasingly stated eating at odd hours, eating junk food, and are largely ignorant about the
state of our body.
Tendency for Medication to Suppress the Ailment: Whenever there is a pain in any part of
the body, it is a signal of some disorder which needs to be properly attended to. However, our
common tendency has become to suppress this pain by immediate medication and then forget
about it.
Polluted Air, Water, Food: We have polluted our environment today and it is directly or
indirectly harming us. There is contamination in the air, water, soil, plants and we are
responsible for it. Our food has become impure. Due to heavy use of chemical fertilizers,
pesticides and a lot of pollutions, our food has all kinds of toxic contents in it. The air we
breathe in, is polluted by various chemicals released from industries and vehicles, while our
water is also polluted due to industrial effluents (liquid sewage), sewage etc. all this, 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.

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 15

 2. There is harmony among the parts of the body.
3. What our body follow only by the permission of I.
4. There is a strong coupling b/w I and the body. If I am in disharmony e.g. in anger or stress or
despair. It immediately starts affecting the body adversely.
5. There are many diseases of the body that are caused or accentuated due to disharmony in I.
These are called psychosomatic diseases such as asthma, migraine, hyper-tension etc. On the
other hand, when there is a strong disturbance in the body manifesting in the form of severe
pain, it distracts I from its normal functions.
6. I have the feeling of sanyama for the body and the body has swasthya. Sanyama is basic to
swasthya.

Q 26. The needs of the body are quantitative. Illustrate.

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

|
|
Intolerable!

(To elaborate this answer student can give 2-3 different names of physical things they find
necessary for them)

Q 27. What is pre-conditioning? What is their source?

What is the meaning of desire? How do we verify whether our desries are comming from
sensations or preconditioning or natural acceptance? (UPTU 2010 – 11)
How human mind gets influenced or conditioned? (UPTU 2010 – 11)
What are the source of preconditioning?
ANS. Preconditioning means we have assumed something about our desires on the basis
of prevailing notion about it. They comes from what we read, see hear, what our parents tell
us, our friends talk about what the magazines talk of, what we see on the TV etc. We have not
self-verified the desires in our own right. As a result, we are not clear about what we will get
out of fulfilment of that desire. The problem with that is, unless we verify our desires, we

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 16

 may not even know whether they are our. We may end up spending an entire lifetime
accumulating desires that are not ours, and in running about trying to fulfil them.

Q 28. What do you mean by right utilization of the body?

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

Q 29. How are sanyama and svasthya related?

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

Dr. Santosh K C, Assoc. Prof., CSE dept. BIET, Davangere-04 Page 17