Unit 3

1) The major crisis in today’s society is that of Trust and Respect. Elucidate.
Ans Feelings (Values) in Relationships :
(1) Trust (Visvãsa ) (can be spelt as ‘Vishvas’ too)
(2) Respect (Sammãna) (can be spelt as ‘Samman’ too)
(3) Affection (Sneha)
(4) Care (Mamatã) (can be spelt as ‘Mamata’ too)
(5) Guidance (Vãtsalya) (can be spelt as ‘Vatsalya’ too)
(6) Reverence (Shraddhã) (can be spelt as ‘Shraddha’ too)
(7) Glory (Guarava)
(8) Gratitude ( Kritagyatã ) (can be spelt as ‘Kritagyata’ too)
(9) Love (Prema) (can be spelt as ‘Prem’ too)

1) Trust (Visvãsa)
Trust or vishwãs is the foundational value in relationship.
The feeling of Trust (Visvãsa ) in relationship is defined as:
“To be assured that each human being inherently wants oneself and the other to be
happy and prosperous.
To understand this, let us examine the following proposals:
1. I want to make myself happy
2. I want to make the other happy
3. The other wants to be happy
4. The other wants to make me happy
Is this true for you?
Ask yourself this question: “When do you feel afraid of somebody, and when do you feel
assured?
The Answer is:
 We feel assured of the other person when we are sure that the other wants to work for my
happiness and prosperity.
 Whenever I feel the other will deny my happiness and/or prosperity, I am afraid of the
person.
When we are assured that the other is for my happiness and prosperity, I have trust in the other.
When this is doubted, I lack the trust and it becomes the source of fear.
Let us explore further the following:
1. Do I want to make myself happy?
2. Do I want to make the other happy?
3. Does the other want to make himself happy?
4. Does the other want to make me happy?
When you examine, you find that there are two parts in this exploration:
1. Intention (wanting to-our natural acceptance) &
2. Competence (being able to do)
Intention is what one aspires for (our natural acceptance), competence is the ability to
fulfil the aspiration.

What we mean by trust today?/How do we use this term ‘trust’ today?Now, you may say,
1. ‘How can I trust a stranger?’ Or,
2. ‘How can I trust someone who has bad intentions?’ Or,
 3. ‘I know someone’s character is not good. How can I trust someone like that?’ Or,
4. ‘If I trust everyone, wouldn’t people take undue advantage of me?’ Or
5. ‘This person can never be trusted. Be careful of that person’ Or,
6. ‘Never trust anyone blindly’

2) Respect (Sammãna)
Verify the following on the basis of your natural acceptance:
1. What is naturally acceptable to you-feeling of respect or disrespect for yourself?
2. What is naturally acceptable to you-feeling of respect or disrespect for the other?
You will find that each one of us has an acceptance for feeling of respect. Just as we desire
this, the other also expects the same. Every human being wants to respect and be respected.
Respect means “Right Evaluation”
Respect means “Right Evaluation”, to be evaluated as I am. Usually however, we make
mistakes in our evaluation in the following three ways.
 Over Evaluation (adhi-mülyana) – To evaluate more than what it is.
v e.g if you are wrongly flattered you feel uncomfortable.
 Under Evaluation (ava-mülyana) – To evaluate less than what it is.
v e.g if you are condemned, you feel uncomfortable.
 Otherwise Evaluation (a-mülyana) – To evaluate otherwise than what it is.
v e.g if you are evaluated as something else , you feel uncomfortable.
Example of over evaluation: You are sitting at home and there are guests around. Your
father says ‘my son is the greatest scholar in India!’ Check for yourself: do you feel
comfortable, or do you feel uncomfortable?

Example of under evaluation: You are still at home, but this time your father says ‘My son isa good for
nothing. He must be the laziest person in all of India!’ You obviously feel uncomfortable, you don’t find this
acceptable.
Example of ‘otherwise’ evaluation: You are at home, and there are guests around, and your
father says, ‘You donkey! Can’t you even understand this much?’ You feel offended by this
This is evaluating you otherwise, as you are a human being and not something else.
3) Affection (Sneha)
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.
Question: Do you want to be related to the other or be against the other? What is your natural
acceptance?
When I have affection, it means I have come to realize that I am related to you and you are
related to me.
“This feeling of acceptance of the other, as one’s relative is the feeling of affection or sneha in
relationship”
4) Care (Mamatã)
The feeling of Care (mamatã) is the feeling to nurture and protect the body of our relative.
We understand a human being as a co-existence 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 relative.
5) Guidance (Vãtsalya)
The feeling of ensuring right understanding and feelings in the other (my relative) is called
Guidance or vãtsalya.
We understand the need of our 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, Thought and Expectation. Right
Understanding and feelings is also a need of the other and the other is related to me. As a result
I have the responsibility to help the other. Based upon this, I am able to recognize this feeling
of ensuring Right Understanding and feelings in my relative. This is
called Guidance.
6) Reverence (Shraddhã)
The feeling of acceptance of excellence in the other is called reverence (shraddhã)
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
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 or shraddhã
7) Glory (Gaurava)

Each one of us wants to live with continuous happiness and prosperity. Each one of us has the
similar faculty of natural acceptance, has the same goal and program and we have the same
potential to realize this. Glory (gaurav) 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.
8) Gratitude (Kritagyatã)
We understand that each one of us has the same goal of continuous happiness and prosperity.
Each one of us has to work towards increasing our competence to realize our intention and in
this process, we are helped and guided by others that have the right understanding. When we
understand this and begin to recognize the feeling in ourselves, we feel gratitude in our
relationship.
Gratitude is the feeling of acceptance for those who have made effort for my excellence.
Today, we find that generally what we call as ‘gratitude’ is a feeling coming out of assistance
at the level of physical facilities. This feeling is short lived since the physical facility and the
sensation we get from it, is also short lived. But gratitude coming out of someone doing
something for my right understanding is permanent since the happiness we get from the right
understanding is permanent.
9) Love (Prema)
The feeling of being related to all is love (or prema).
This feeling or value is also called the complete value (Pürna mülya), 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. Every human being has natural acceptance for relatedness
up to the world family in the form of love. We start with trust, which becomes foundation for
being related to one (Affection), and we reach the state of being related to everyone – Love. It
is this feeling of Love, which lays down the basis of an Undivided Society.
 2) What is “justice” What are its four elements? Is it a continuous or a temporary
need?
Ans: Justice is the recognition of values (the definite feelings) in relationship, their fulfilment,
the right evaluation of the fulfilment resulting in mutual happiness (Ubhay-tripti).
Thus there are four elements of justice: recognition of values, fulfilment, evaluation and mutual
happiness ensured. When all the four are ensured, justice is ensured. Mutual fulfilment is the
hallmark of justice. And justice is essential in all relationships, be it with the small kid in your
house, your old grandpa, the maid in the house, your fast friends or your distant relations. We
need to grow up in relationships to ensure continuity of justice in all our relationships.

The process of ensuring justice has been outlined in the diagram below:

A few questions listed below:

 Do we want justice only on few occasions or every moment?
 Will the justice get ensured in the family or in courts of law?
 In how many relationships and on how many occasions, are we presently able to ensure justice?
We seldom evaluate how just we are in our interactions. We see partition of houses, family
feuds, enmity in relations so often… All these are the outcome of the injustice that starts in the
relations at some point of time.
Recognizing Relationships with others based only on the Body:
We are unable to see ourselves as co-existence of the Self (‘I’) and the Body. As a result, we see
ourselves as a body and we also see the other as a body and we subsequently reduce our
relationships
and the feelings in the relationship to the level of our body.
We tend to assume that we have relationship with our blood-related family members only.
However, this does not mean that the relationship with others is no more there.
Consequently, when we face a stranger, it makes us uncomfortable. However, if we are able to
see the relationship, then it puts us at ease.
Struggling against relationships only increases the problem for us, it increases the
contradiction in us. We are at ease only when we are in accordance with our natural
acceptance, which is to recognize and fulfil our relationship with one, many and with every
human being.
When we see the relationship, we accept it. When we are not able to see it, we have a sense of
opposition or lack of belongingness. We can see evidence of this today in our families and
neighbourhoods.
 Eg: See the relationship when a fresh student enters your institute, or a newly-wed bride
enters the in-laws’ house.
Our ability to see relationships with other human beings depends on whether we are able to see
the relationship at the level of ‘I’.
At this level, we find that nobody is a stranger. The feelings in relationship are the same with
every human being, only that we are not aware of them.

Relationships largely based on the Exchange of Physical Goods

As a result of mistaken assumption of us being only the body and the relationship with others
being only at the level of body, we have reduced our expectations in relationships to the mere
fulfilment of physical facilities. We evaluate all our relationships in terms of material things like
money, property etc. In short, the purpose of relationship has been reduced to physical and
material needs and its exchange. Hence, we feel that working for physical facilities alone is
enough or, we assume that as long as we are accumulating physical facilities and providing the
same to the other, the relationship is automatically fulfilled. Let’s take an example of this:
suppose your father earns enough money and ensures that your physical needs are being taken
care of, but does not spend time with you, does not care for you, or instead, behaves badly with
you, would you feel satisfied? The answer is NO. This is something we can easily verify in our
daily lives. Nowadays, we also get to hear of youngsters earning a lot of money. Instead of
taking care of their parents, and fulfilling their needs of

feelings at the level of ‘I’ (such as, trust, respect, affection, etc), they just put their parents in
some old age home. The parents have plenty to eat, good clothes, a big TV, a servants, etc. Do
you think this is fulfilling for the parents? The answer is ‘NO’, since the needs of the ‘I’, the
feelings in ‘I’ have been totally ignored, and we are working only at the level of the body, or at
the level of physical facilities.
The fact is, what we need first is the right understanding and this right understanding is not
ensured by having money. Secondly, we need the feelings in relationships to be fulfilled ,
which is also not ensured by having money!

3) Explain the dimensions of human Endeavour in society conducive to manaviya

Vyavastha?
Ans: Programs Needed to Achieve the Comprehensive Human Goal: The
Five Dimensions of Human EndeavourIn the light of the comprehensive human goal, let us
visualize how the following five salient dimensions of human endeavour are to be shaped and
implemented in society. It will be necessary to develop appropriate systems and programs to
cater to the above goal in order to ensure human welfare.
The five dimensions of human endeavour are:
1. Education – Right Living ( Sikshã - Sanskãra ) (or ‘Shiksha-Sanskar’ for simplicity)
2. Health – Self-regulation (Svãsthya-Sanyama) (or ‘Svasthya-Sanyam’ for simplicity)
3. Justice – Preservation (Nyãya-Surakshã) (or ‘Nyaya-Suraksha’ for simplicity)
4. Production – Work (Utpãdana-Kãrya) (or ‘Utpadan-Karya’ for simplicity)
5. Exchange – Storage (Vinimaya – Kos.a) (or ‘Vinimaya-Kosh’ for simplicity)
These five dimensions broadly cover all the activities that are necessary and fundamental to the
harmonious existence of human society. Let us look at each of these in the light of
comprehensive human goal:
1) Education-Right Living ( Sikshã-Sanskãra )
‘Education – Right Living’ is made up of two words – Education & Right Living.
Right Living or Sanskãra refers to the ability to live in harmony at all the four levels of living.
 Thus,
Education = To understand harmony at all four levels of living.
Right Living = Commitment and preparedness to live in harmony at all four levels of
living.

This dimension of society works to ensure ‘Right Understanding’ and ‘Right Feelings’ or ‘Allencompassing
Solution’ called samãdhãna
2) Health-Self-regulation (Svãsthya-Sanyama): Sanyama refers to a feeling of
responsibility for nurturing, protecting and rightly utilizing the body. When the body is fit and
fulfil the needs of the Self (‘I’), it is harmony among the parts of the Body, it is referred to as
health or Svãsthya. Sanyama (or self-regulation) is the basis of Svãsthya.
3) Justice-Preservation (Nyãya-Surakshã)
Justice (Nyãya) refers to harmony in the relationship between human beings, while Preservation
(Surakshã) refers to harmony in the relationship between human being and the rest of nature.
Justice = ‘Human-Human relation’ – its recognition, fulfilment, evaluation
– leading to mutual Happiness.
Preservation = ‘Human – Rest of nature’ relation - its recognition, fulfilment,
evaluation - leading to mutual Prosperity.
= Enrichment, Protection, Right Utilization of nature.
Justice: Mutual happiness is the goal in relationship and each one of us has a responsibility in
ensuring a continuity of justice or Nyãya in our society.
Preservation : ensure that our relationship with the rest of nature is mutually enriching for
humanity as well as for nature. This dimension of our society works to ensure ‘Surakshã’. This
involves ensuring the following three aspects –
a. Enrichment ( I cultivate wheat; this enriches wheat as the quantity grows)
b. Protection (I protect it so that it is fit to eat)
c. Right Utilization (I use it for nurturing of the body and do not let it get wasted).

4) Production-Work (Utpãdana-Kãrya): Work refers to the physical efforts made by humans

on the rest of nature, while production refers to the output/physical produce that is obtained through
these efforts.
Work – Labour that human does on the rest of nature.
Production - Things obtained out of work.
There are two important questions that come to mind when we talk of productionwork:
1. What to produce?
2. How to produce?
What to produce: What is needed for the nourishment, protection and right utilization of the
body. We need for: food, clothing, shelter, and various kinds of instruments (ex: means of
transport, communication, remote viewing of images, etc.) for the right utilization of the body.
1. The systems in nature are cyclic i.e. they are not open ended.
2. The systems in nature are mutually fulfilling or mutually enriching.
Thus the way to produce is:
Through Cyclical ( Ãvartans ïla ) Process, in harmony with nature.
1. It has to be Cyclic
2. It has to ensure that every unit is enriched.
One kind of entity includes materials such as air, water, soil, metals & non-metals, etc. The other
kind has plants, herbs, etc. The third kind has animals & birds, and the fourth kind includes
human beings. When you look at their interrelationship, you find that the materials, plants and
animals are enriching for the other entities including human beings. Humans only have to
understand this feature of nature. But you will find that human beings are neither enriching
(fulfilling) for humans nor for the other -three kinds of entities.
5) Exchange-Storage (Vinimaya-Kosa ):
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. It is important to note that exchange and storage is done for mutual
fulfilment and not for madness of profit or exploitation or hoarding.
Exchange- Exchanging of produce for mutual fulfilment.
(With a view of mutual fulfilment, not MADNESS of profit)
Storage – Storing of produce after fulfilment of needs.
(With a view of right utilization in future, not HOARDING)
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, and 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 Surakshã 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.
We can summarize it as follows:
 4) What is the meaning of Education and Sanskara? How does sanskara follow
education?
Ans: The five dimensions of human endeavour are:
1. Education – Right Living ( Sikshã - Sanskãra ) (or ‘Shiksha-Sanskar’ for simplicity)
2. Health – Self-regulation (Svãsthya-Sanyama) (or ‘Svasthya-Sanyam’ for simplicity)
3. Justice – Preservation (Nyãya-Surakshã) (or ‘Nyaya-Suraksha’ for simplicity)
4. Production – Work (Utpãdana-Kãrya) (or ‘Utpadan-Karya’ for simplicity)
5. Exchange – Storage (Vinimaya – Kos.a) (or ‘Vinimaya-Kosh’ for simplicity)
Education-Right Living ( Sikshã-Sanskãra )
‘Education – Right Living’ is made up of two words – Education & Right Living.

The content of education is the understanding of harmony at all the four levels of our existence –
from myself to the entire existence.
Right Living or Sanskãra refers to the ability to live in harmony at all the four levels of living.
Thus,
Education = To understand harmony at all four levels of living.
Right Living = Commitment and preparedness to live in harmony at all four levels of
living.
It is important to realize that understanding of harmony is accompanied by learning to live in
harmony at all the levels and doing things that ensure harmony at all the levels. The competence
gained from understanding enables us to live in harmony.
We have to ensure the availability and continuity of Education-Right Living in our society. This
dimension of society works to ensure ‘Right Understanding’ and ‘Right Feelings’ or
‘Allencompassing Solution’ called samãdhãna’ in every individual and ensures that our
succeeding generations have both the content and the environment available to work towards
achieving their goal of continuous happiness and prosperity. This is the goal and objective of
education.

________________________________________________________________________________________
5) List down the values in human relationship.
Ans: Let us list the salient values in relationships and try to verify the acceptance for them
within us.
Feelings (Values) in Relationships :
(1) Trust (Visvãsa ) (can be spelt as ‘Vishvas’ too)
(2) Respect (Sammãna) (can be spelt as ‘Samman’ too)
(3) Affection (Sneha)
(4) Care (Mamatã) (can be spelt as ‘Mamata’ too)
(5) Guidance (Vãtsalya) (can be spelt as ‘Vatsalya’ too)
(6) Reverence (Shraddhã) (can be spelt as ‘Shraddha’ too)
(7) Glory (Guarava)
(8) Gratitude ( Kritagyatã ) (can be spelt as ‘Kritagyata’ too)
(9) Love (Prema) (can be spelt as ‘Prem’ too)
1) Trust (Visvãsa)
Trust or vishwãs is the foundational value in relationship.
The feeling of Trust (Visvãsa ) in relationship is defined as:
“To be assured that each human being inherently wants oneself and the other to be
happy and prosperous.
To understand this, let us examine the following proposals:
1. I want to make myself happy
2. I want to make the other happy
3. The other wants to be happy
4. The other wants to make me happy
Is this true for you?
Ask yourself this question: “When do you feel afraid of somebody, and when do you feel
assured?
The Answer is:
 We feel assured of the other person when we are sure that the other wants to work for
my happiness and prosperity.
 Whenever I feel the other will deny my happiness and/or prosperity, I am afraid of the
person.
When we are assured that the other is for my happiness and prosperity, I have trust in
the other. When this is doubted, I lack the trust and it becomes the source of fear.
Let us explore further the following:
1. Do I want to make myself happy?
2. Do I want to make the other happy?
3. Does the other want to make himself happy?
4. Does the other want to make me happy?
When you examine, you find that there are two parts in this exploration:
1. Intention (wanting to-our natural acceptance) &
2. Competence (being able to do)
Intention is what one aspires for (our natural acceptance), competence is the ability to
fulfil the aspiration.
What we mean by trust today?/How do we use this term ‘trust’ today?
Now, you may say,
1. ‘How can I trust a stranger?’ Or,
2. ‘How can I trust someone who has bad intentions?’ Or,
3. ‘I know someone’s character is not good. How can I trust someone like that?’ Or,
4. ‘If I trust everyone, wouldn’t people take undue advantage of me?’ Or
5. ‘This person can never be trusted. Be careful of that person’ Or,
6. ‘Never trust anyone blindly’

2) Respect (Sammãna)
Verify the following on the basis of your natural acceptance:
1. What is naturally acceptable to you-feeling of respect or disrespect for yourself?
2. What is naturally acceptable to you-feeling of respect or disrespect for the other?
You will find that each one of us has an acceptance for feeling of respect. Just as we desire this,
the other also expects the same. Every human being wants to respect and be respected.
Respect means “Right Evaluation”
Respect means “Right Evaluation”, to be evaluated as I am. Usually however, we make mistakes
in our evaluation in the following three ways.
 Over Evaluation (adhi-mülyana) – To evaluate more than what it is.
v e.g if you are wrongly flattered you feel uncomfortable.
 Under Evaluation (ava-mülyana) – To evaluate less than what it is.
v e.g if you are condemned, you feel uncomfortable.
 Otherwise Evaluation (a-mülyana) – To evaluate otherwise than what it is.
v e.g if you are evaluated as something else , you feel uncomfortable.
Example of over evaluation: You are sitting at home and there are guests around. Your
father says ‘my son is the greatest scholar in India!’ Check for yourself: do you feel comfortable,
or do you feel uncomfortable?
Example of under evaluation: You are still at home, but this time your father says ‘My son is a
good for nothing. He must be the laziest person in all of India!’ You obviously feel
uncomfortable, you don’t find this acceptable.
Example of ‘otherwise’ evaluation: You are at home, and there are guests around, and your
father says, ‘You donkey! Can’t you even understand this much?’ You feel offended by this This
is evaluating you otherwise, as you are a human being and not something else.

3) Affection (Sneha)
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.
Question: Do you want to be related to the other or be against the other? What is your natural
acceptance?
When I have affection, it means I have come to realize that I am related to you and you are
related to me.
“This feeling of acceptance of the other, as one’s relative is the feeling of affection or sneha in
relationship”

4) Care (Mamatã)
The feeling of Care (mamatã) is the feeling to nurture and protect the body of our relative.
We understand a human being as a co-existence 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 relative.
5) Guidance (Vãtsalya)
The feeling of ensuring right understanding and feelings in the other (my relative) is called
Guidance or vãtsalya.
We understand the need of our 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, Thought and Expectation. Right
Understanding and feelings is also a need of the other and the other is related to me. As a result I
have the responsibility to help the other. Based upon this, I am able to recognize this feeling of
ensuring Right Understanding and feelings in my relative. This is
called Guidance.
6) Reverence (Shraddhã)
The feeling of acceptance of excellence in the other is called reverence (shraddhã)
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
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 or shraddhã

7) Glory (Gaurava)
Each one of us wants to live with continuous happiness and prosperity. Each one of us has
the similar faculty of natural acceptance, has the same goal and program and we have the
same potential to realize this.
Glory (gaurav) 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.

8) Gratitude (Kritagyatã)
We understand that each one of us has the same goal of continuous happiness and prosperity.
Each one of us has to work towards increasing our competence to realize our intention and
in this process, we are helped and guided by others that have the right understanding.
When we understand this and begin to recognize the feeling in ourselves, we feel gratitude
in our relationship.
Gratitude is the feeling of acceptance for those who have made effort for my excellence.
Today, we find that generally what we call as ‘gratitude’ is a feeling coming out of
assistance at the level of physical facilities. This feeling is short lived since the physical
facility and the sensation we get from it, is also short lived. But gratitude coming out of
someone doing something for my right understanding is permanent since the happiness we
get from the right understanding is permanent.

9) Love (Prema)
The feeling of being related to all is love (or prema).
This feeling or value is also called the complete value (Pürna mülya), 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. Every human being has natural acceptance for relatedness up to the world
family in the form of love.
We start with trust, which becomes foundation for being related to one (Affection),
and we reach the state of being related to everyone – Love.
It is this feeling of Love, which lays down the basis of an Undivided Society.

6) Define trust. Illustrate the feeling of trust with one example.

Ans: Trust (Visvãsa)

Trust or vishwãs is the foundational value in relationship.

The feeling of Trust (Visvãsa ) in relationship is defined as:
“To be assured that each human being inherently wants oneself and the other to be
happy and prosperous.
To understand this, let us examine the following proposals:
1. I want to make myself happy
2. I want to make the other happy
3. The other wants to be happy
4. The other wants to make me happy
Is this true for you?
Ask yourself this question: “When do you feel afraid of somebody, and when do you feel
assured?The Answer is: We feel assured of the other person when we are sure that the
other wants to work formy happiness and prosperity.
  Whenever I feel the other will deny my happiness and/or prosperity, I am afraid of the person.
When we are assured that the other is for my happiness and prosperity, I have trust in
the other. When this is doubted, I lack the trust and it becomes the source of fear.
Let us explore further the following:
1. Do I want to make myself happy?
2. Do I want to make the other happy?
3. Does the other want to make himself happy?
4. Does the other want to make me happy?
1) You may give an easy ‘Yes’ to the first question.
2) In the third question, you give a small thought and say ‘Yes’ again.
3) In the second question, you hesitate to answer first, but you are not able to give an
easy ‘Yes’ in the beginning. Now re-explore question 2. You will feel like saying
‘Yes’ for all. This may take some time for you to explore, but certainly since you do not
want to make anybody unhappy,you are able to answer this question in the affirmative.
What about question 4? A big problem posed to you all of a sudden. Is it that the other wants to
make you unhappy? Or it is only that he/she is not able to make you happy every time (as you
also do) though he/she intends to make you happy.
Answering question 4 with deep exploration is the basis of gaining trust in the other.
To answer this question in the affirmative, you have trust to other, otherwise doubt continues.
Nevertheless, it is not being said that you have to say ‘Yes’ to this question.
When you examine, you find that there are two parts in this exploration:
1. Intention (wanting to-our natural acceptance) &
2. Competence (being able to do)
Intention is what one aspires for (our natural acceptance),
Competence is the ability to fulfil the aspiration.
Under ‘Intention’, and if your answer is ‘Yes’, put a tick mark next
to it.
Under ‘Competence’. Wherever your answer is no, or you have a doubt and are not sure of your
answer, put a question mark.

If you see this carefully you will realize that when you are judging yourself you are judging on the basis of
your intention, whereas, when you are judging the other you are judging him on the basis of his competence.
You are sure in point 2 a) that you want to make the other happy, but in point 4 a) you are not
sure that the other wants to make you happy.
 We trust our own intention while we are not ready to trust the other’s intention. It is the same
for the other as well! They would also have the same answers as you 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.
 We also see that we are not able to fulfill 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. Intention is always correct; it
is only the competence that is lacking, which can be improved by right understanding.
 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.
You may ask, “how do we know what the other person’s intentions are?”
Ans: I can judge myself properly, and find out about myself. If I am sure of the answers
to 1 and 2 above, then 3 & 4 are just a reflection of 1 & 2. (Other person is a reflection of
me)
 The mistake takes place because when I am looking at myself, I see my intention but,
when I am looking at the other, I see his competence. As a result I conclude about the
intention of the other person based on his competence.
 Intention wise, all of us want to make ourselves happy and the other person happy.
Whereas competence-wise, we all are unable to do this.
This feeling that the other is not for my happiness and prosperity is a blow to the feeling of relationship. As a
result, it is very important that we understand the point about intention and competence and be aware of it all
the time, which is possible by self-exploration only.
You can verify this yourself: you cannot have a problem in relationship, unless you have ended
up doubting the intention of the other person, no matter how close you are to them.
For example, assume you are walking in your college campus and your close friend walks by
from the other direction. You look at him and smile, but he didn’t notice you, walked with his
head down.
You tend to assume that he wants to ignore you.
Later on, you find out that he had lost his wallet.
However, you doubted his intention, and for that instant, you felt a sense of opposition for him, not
a feeling of relationship. When you found out later on that he had lost his wallet, you immediately
realized that it was not his intention to ignore you, only his competence was lacking at that
moment.
We can see that just as our competence is lacking and we fail to always make the other happy,
the other’s competence is also lacking, which is why they fail to always make us happy in
relationship. But when the other fails, we very quickly doubt their ‘intention’, which is what
causes the problems in relationship.

What we mean by trust today?/How do we use this term ‘trust’ today?

Now, you may say,
1. ‘How can I trust a stranger?’ Or,
2. ‘How can I trust someone who has bad intentions?’ Or,
3. ‘I know someone’s character is not good. How can I trust someone like that?’ Or,
4. ‘If I trust everyone, wouldn’t people take undue advantage of me?’ Or
5. ‘This person can never be trusted. Be careful of that person’ Or,
6. ‘Never trust anyone blindly’
______________________________________________________________________________

7) How is trust. the foundation value of relationships?

Ans: Write Answer of Question 6

8) Differentiate between intention and competence. How do we come to confuse between

the two?
Ans: Write Answer of Question 6

9) Right understanding in the individuals is the basis for harmony in the family,
which is the building block for harmony in the society. Give your comments.

Ans: Identification of the Comprehensive Human Goal

To facilitate the fulfilment of the basic aspirations of all human beings in the society, the
following comprehensive human goal needs to be understood. This is what will be conducive to
the fulfilment at the individual level as well as sustainable prosperity, peace and harmony in the
society:

1. Right understanding is necessary for the human being, 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. Now ask yourself the following questions:
Are all the four constituents required, or can we do away with any one of them?
If the above is ensured, what else would we need in the society? What else do you desire living
in a society?
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.

Let us revisit the above to verify them. Ask yourself these questions and you will be able to explore each of the
above goals in detail:
1. Do I want right understanding for every human being or do I want that some should have this
right understanding and others may follow them?
2. Do I want every family to be prosperous or do I want only some families, or only my family to
be prosperous and the rest to live in a state of deprivation?
3. Do I want to work for a society in which I can be assured, in which there is trust or
fearlessness or am I okay with a society in which we have mistrust, suspicion and fear all
around? Am I comfortable living with a sense of fear?
4. Do I want to live in co-existence with all of nature or do I want to be in opposition with
nature? Do I want to exploit nature or do I want to enrich it? Do I want prosperity for both
myself and nature?
These are quite relevant questions pertaining to our well-being. We need to explorer and answer
these to ourselves, before we go to make any program for the society.
Thus, this becomes the goal of human society, or the basic need of human civilization.

Now, how are these related?

You will find the following when you look for the relation in the above:
1. The harmony in the society begins from the individual. We need to ensure right understanding
in the individual as the foundation of harmony in the society.
2. With right understanding, the need for physical facilities in the family can be ascertained. By
assessing our needs correctly and by producing more than required, the family can be
prosperous.
3. Assurance of right understanding in the individuals and prosperity in the families,
understanding of human relationships leads to harmony and trust (fearlessness) in the society.
When every individual is able to live harmoniously in relationship, and the needs of all the
families are ensured, fearlessness (mutual trust) in society will naturally follow.
4. When human beings with right understanding interact with nature, it will be in consonance
with the co-existence and will be mutually enriching.
We may also understand it in the following sequence.
1. Right Understanding  2. Prosperity  3. Fearlessness (trust)  4. Co-existence