NAME :- ............................................................

Roll No:- ..............................................................

Branch :- ..............................................................

HUMAN VALUES AND PROFESSIONAL ETHICS

UNIT 3

Q 1. Define trust. Or How is ‘trust’ the foundation value of relationships?

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

Q 2. Explain the feeling of ‘respect’

ANS. Respect means individuality. The sense of individuality is prime object. This is the first
basic step towards respect (sammana). Once we realized that we are individual then only we
can see ourself different from others. In other words, respect means right evaluation, to be
evaluated as I am.

Q 3. Define ‘affection’. Or How does affection lead to harmony in the family?

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

Q 4. Explain the feeling of ‘care’

ANS. The feeling of care is the feeling to nurture and protect the body of our relative. Or in
other words a state of mind in which one is troubled; worry, anxiety, or concern is called
care. 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.

Q 5. Explain the feeling of ‘guidance’

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

1
Q 6. Explain the feeling of ‘reverence’
ANS. The feeling of acceptance of excellence in the other is called reverence. We understand
that we aspire for continuous happiness and to realize it, we have to understand harmony at
all the levels of our living, and live accordingly. When we see that the other has achieved this
excellence- which means to understand and to live in harmony at all the levels of living
ensuring continuity of happiness, we have a feeling of reverence for him/her. This feeling of
accepting the excellence in the other is called reverence.

Q 7. Explain the feeling of ‘glory’

ANS. 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.

Q 8. Explain the feeling of ‘gratitude’

ANS. Gratitude is the feeling of acceptance for those who have made efforts for my
excellence. Gratitude is an emotion that occurs after people receive help, depending on how
they interpret the situation. Specifically, gratitude is experienced if people perceive the help
they receive as (a) valuable to them, (b) costly to their benefactor, and (c) given by the
benefactor with benevolent intentions.

Q 9. 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.

Q 10. What is the meaning of respect? How do we disrespect others due to lack of right
understanding of this feeling?
ANS. Respect means accepting individuality and doing right evaluation (to be evaluated as I
am). Our basis for respect today is largely quite contrary to our discussion above. Instead of
respect being a basis of similarity or one of right evaluation, we have made it into something
on the basis of which we differentiate i.e. by respecting you mean you are doing something
special, because you are special or have something special or are in some special position.
Thus, all of us are running around seeking respect from one another

2
by trying to become something special.
Today, we are differentiating in the name of respect. We either differentiate people on the
basis of their body, on the basis of their wealth and possessions or on the basis of their
beliefs. There is no notion of respect in terms of right evaluation. Thus, there is no real
feeling of relationship, only one of differentiation.

On the basis of body

• Gender: We ignore the fact that being male or female is an attribute of the body, and not an
attribute at the level of ‘I’. And differentiate in giving respect on the basis of gender called
male and females. In many countries, people even prefer a male child to a female child, and
in some other societies, the other way round.
• Race: If the person is of the same race as oneself, then we treat them differently. For
example, we differentiate on the basis of skin colour – white, brown, black etc. or on the
basis of whether the person is of Aryan race, Mongolian race etc. or on the basis of caste.
Again here, we don’t do the evaluation on the basis of ‘I’, but on the basis of the body
• Age: We have notions such as ‘one must respect elders’. There is no such notion as respect
youngsters. Here, we see that we are again evaluating at the level of the body – age is related
to the body, and not to ‘I’.
• Physical strength: If someone is stronger, we again treat him/her differently. This is again
at the level of the body. In fact, we think that we are respecting the other while it is fear; the
fear that if we do not treat them like this, we will be harmed.
On the basis of physical facilities
• Wealth: We differentiate people because some have wealth than others. What we term as a
“rich person” gets idolized. We don’t even bother to find out whether such people are feeling
prosperous, or if they just have wealth. This way, we are over-evaluating physical facilities
first, which are just meant to fulfil the needs of the body, and then on this basis, we are
wrongly identifying our relationship.
• Post: We try to respect on the basis of a person’s position. The post is wrongly evaluated as
the mark of a person’s excellence and differentiation sets in. The post is considered important
either on the basis that it gives more physical facilities or on the basis that certain positions
are assumed to be important. In our education, we are trained directly or indirectly to earn
posts for us to fetch respect.
On the basis of beliefs
• ‘Isms’: ‘Ism’ means any belief in terms of a ‘thought-system’ that we have, or that we have
adopted.

3
There are also many modern ‘isms’ such as capitalism, socialism, communism, etc. The
people following these sets of beliefs are called capitalists, socialists, communists, and so on.
The people that have adopted them or are following them have been exposed to them since
childhood. Believing theirs to be the right belief. However, all beliefs, as we have seen are at
the level of desires, thoughts and expectations (selections) in ‘I’. There is no definiteness at
this level, and hence, this becomes a cause for differentiation.
• Sects: People of one sect only consider those with a similar belief system to be their ‘own’
and worthy of respect. Following a particular tradition, or what we call as religion, becomes
the basis of respect and disrespect in relationship.

Q 11. ‘The family is the basic unit of human interaction. Do you agree with the
statement?’ Explain your answer using examples.
OR
“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 12. “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.

Q 13. What is the basis of ‘respect’ for a human being? Do you see that the other human
being is also similar to you? Explain.
ANS. Respect means individuality. The sense of individuality is prime object. This is the first
basic step towards respect (sammana). Once we realized that we are individual then only we
can see ourself different from others. In other words, respect means right evaluation, to be
evaluated as I am. If we respect a human being on the basis of ‘I’, following things are true
for every human being:
1. I want happiness and prosperity. The other too wants to be continuously happy and
prosperous!

4
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 The other is similar to me
When we are able to see that the other is similar to me, we are able to recognize the feeling of
respect in the relationship. If not, we either hold ourselves, more or less than the other and
this only leads to differentiation.

Q 14 There is a common saying; "if you trust everybody, people will take undue
advantage of you."
What is the basic error in this statement? Explain.
ANS. The basic error is that if we trust everybody people will not take undue advantage of
me. On the contrary, it gives us inner strength and we become far more effective in
interacting with and “dealing with different people”. This is simply because, we already are
sitting with the knowledge of what the person truly wants, truly intends, even though the
person may not know this himself/herself! Hence, our ability to interact with people becomes
far more effective and in the process, we don’t get hurt, we don’t get disturbed, we end up
becoming an aid to the other. In other words, becoming aware, having the right
understanding, living with the assurance in relationship does not mean becoming “stupid”! It
only makes us, more competent. Further, what is being said here is that we have trust on the
intention of everyone, but, when it comes to making a program with someone, I evaluate my
competence, I evaluate his competence and make the program accordingly. This makes me
more effective.

Q 15. What is the role of value system in family harmony? How can you maintain
harmony in relationship?
ANS. The family is the basic unit of human interaction… it is the anchor that roots us… it
gives us both roots to hold and wings to fly. It is not surprising that children who grow up in
happy families are more successful and well-adjusted in life.
There is a set of proposals about the families for us to verify:
1. Relationship IS and it exists between the self (‘I’) and the other self (‘I’)
2. The self (‘I’) has FEELINGS in a relationship. These feelings are between ‘I’ and ‘I’.
3. These feelings in the self (‘I’) are DEFINITE. i.e. they can be identified with definiteness.
4. RECOGNIZING and FULFILLING these feelings leads to MUTUAL HAPPINESS in
relationship.
Now, we will explore into each of the above in details.
1. Relationship IS and it exists between the self (‘I’) and the other self (‘I’): Once we
have recognized the existence of human relationships, we are subsequently able to identify
the feelings (values). When we work and behave according to these feelings, it leads to
fulfilment of both sides in the relationship, i.e. it leads to mutual fulfilment. Evaluation is a

5
natural process when we live in relationships and we constantly evaluating ours’ and the
other’s feelings in the relationship. For example, trust is wanted in a relationship and if there
is a mutual feeling of trust, then it leads to mutual fulfilment and there are no complaints. But
if there is doubt on the other, the happiness in relationship is missing. It is not possible to
create the relationships that are existent in a family. We are naturally born into this. In a
similar way, the family has not invented the social dependencies in which it exists. The
family exists naturally as a part of this social web of interdependency. So, we are embedded
in relationships, they are there and all that we need to do is to recognize them and understand.
2. The self (‘I’) has feelings in a relationship. These feelings are between ‘I’ and ‘I’:
There are feelings in relations naturally. They do not have to be created, nor can we remove
them. We may try to suppress them, or argue against them, or undermine them, but they are
very much there. These feelings are fundamental to the relationship and can be recognized.
This is something we can easily verify ourself, that it is ‘I’ that wants trust. There is no part
of the body that wants trust, no part of the body that wants respect. When we respect
someone, we respect the person’s ‘I’, and not their body organs. When we ‘trust’ someone, it
is the person, and not the body. Trust is something to do with the person, the self (‘I’). That is
to say, the feelings in relationship are between ‘I’ and ‘I’.
3. These feelings in the self (‘I’) are definite. i.e. they can be identified with definiteness.:
With little exploration, we can see that feelings in relationships are actually definite, and not
vague. These are the values characterizing relationships – e.g. Trust, Respect, Affection, etc.
Living with these values, we are able to participate in the right way with other human beings.
4. Recognizing and fulfilling these feelings leads to mutual happiness in relationship:
Once we have recognized the existence of human relationships, we are subsequently able to
identify the feelings (values). When we work and behave according to these feelings, it leads
to fulfilment of both sides in the relationship, i.e. it leads to mutual fulfilment. Evaluation is a
natural process when we live in relationships and we are constantly evaluating ours’ and the
other’s feelings in the relationship. For example, trust is wanted in a relationship and if there
is a mutual feeling of trust, them it leads to mutual fulfilment and there are no complaints.
But if there is doubt on the other, the happiness in relationship is missing. To summarize –
relationships in a family or in a society are not created, they just are. We can understand these
relationships and based upon this understanding, it will be natural to have right feelings
(values) in these relationships. These feelings are definite and can be recognized with
certainty. We have also seen that recognizing the relationship and having the feelings in
relationship is an activity of the self (‘I’) and not the body. It becomes clear that relationship
is between the self (‘I’) and other self (‘I’) and the feelings are also between ‘I’ and ‘I’.
Mutual fulfilment is the natural outcome of a relation correctly recognized and lived.

Q 16. 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.

6
Q 17. Write the program to attain comprehensive human goal. Give examples also.
What are the five dimensions of human endeavour in society conducive to ‘manaviya
vyavastha’?
ANS. Comprehensive human goals are right understanding, prosperity, fearlessness and co-
existence. Programs needed to achieve the comprehensive human goals are:
1. Education – Right Living (Siksha – Sanskar)
2. Health – Self Regulation (Svasthya – Sanyam)
3. Justice – Preservation (Nyaya – Suraksha)
4. Production – Work (Utpadan – Kriya)
5. Exchange – Storage (Vinimaya – Kosh)
Education – Right Living: Education refers to understanding hormony at all four levels of
living. While right living refers to commitment and preparedness to live in harmony at all
four levels of living.
Health – Self Regulation: Sanyama refers to a feeling of responsibility for nurturing,
protecting and rightly utilizing the body. When the body is fit to act according to the needs of
the self (‘I’), and, there is harmony among the parts of the body, it is referred to as health or
svasthya.
Justice – Preservation: Justice (nyaya) refers to harmony in the relationship between human
beings, while preservation (suraksha) refers to harmony in the relationship between human
being and the rest of nature.
Exchange – Storage: Exchange (vinimaya) refers to the exchange of physical facilities
between the members of the society, while storage (kosa) refers to the storage of physical
facilities that is left after fulfilling the needs of the family.
We can now see how these five dimensions of humanistic society are able to ensure the
human goal:
Education – Right living leads to Right understanding
∗ Having the process of education and right living leads to right understanding in the
individual.
Health – Self-regulation leads to Prosperity
∗ Having the program for health and sanyam leads to well being of the body, nad
identification of need for physical facilities which along with production ensures feeling of
prosperity in the family.
Justice – Preservation leads to Fearlessness and Co-existence (respectively)
∗ Ensuring justice in relationship, or mutual fulfilment in relationship on the basis of values
like Trust, Respect, etc leads to fearlessness in society, while Suraksha of nature – via
enrichment, protection and right utilization leads to co-existence in nature.
Production – Work leads to Prosperity and Co-existence
∗ Production and work are for physical facilities, and this leads to a feeling of prosperity in
the family. Production is done in harmony with nature, and hence, this also leads to co-
existence with nature.
Exchange – Storage leads to Prosperity and Fearlessness
When we store and exchange for mutual fulfilment and not for exploitation, then it leads to
fearlessness (trust) in society.

Q 18. Explain the comprehensive human goal. How does fearlessness follow from right
understanding and prosperity?
How can we move towards the universal human order?
ANS. In order to facilitate the fulfilment of the basic aspirations of all human beings in the
society, the following human goal needs to be understood in a comprehensive manner:

7
Right understanding in individual: We are talking about information and skills, but we are
ignoring the need of right understanding, we are ignoring the need to understand happiness
correctly. We are ignoring the need to understand and be in relationship.
Prosperity in families: We are not able to see that the needs of physical facilities is limited
and that, we can have more than what we need. We are only talking about how to generate
wealth. We seem to have forgotten that the need to have wealth is connected with the need to
keep the body healthy and use it for the right purpose and not for maximizing accumulation
for the purpose of sensory enjoyment.
Fearlessness (trust) in society: In place of working for fearlessness, we are working for
strategic power. In the name of defence, we are misusing the valuable resources of nature to
make weapons and ammunitions. We are becoming increasingly more fearful of each other,
so most of the countries in the world are busy preparing for war, in the hope that more and
more competence for war will lead to peace.
Co-existence with nature: Instead of co-existing we are busy figuring out better ways to
exploit nature. We have tended to assume that the goal of our technological development is to
get victory over nature, to subjugate the entities in nature and to disrupt nature’s cycle, in
pursuance of our whims and fancies. We even have disregarded the truth that nature is our
basic support systems and disturbing its balance will result in our own destruction. 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 inthe 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.