Notes: Unit 3 & 4-

• Happiness and unhappiness are the two different states of living. As Happiness may be
defined as being in harmony/synergy in the state/ situation that I live in. “A state or
situation in which I live, if there is harmony in it then I like to be in that state / situation.
The state of liking is happiness. Happiness is a state of mind or feeling characterized by
contentment, love, satisfaction, pleasure or joy. Happiness may be described as consisting
of positive emotions and positive activities. There may be three kinds of happiness:
pleasure, engagement, and meaning. In other words, freedom from want and distress,
consciousness of the good order of things, assurance of one’s place in the universe or
society, inner peace and so forth. Happiness is the state of mind, where we feel good in
most of the walk of life.
• Transformation can be possible from animal consciousness to the human
consciousness by the following points:
• For animal, physical facility is necessary as well as complete – whereas for human beings it is
necessary but not complete.
• Working only for physical facilities is living with Animal Consciousness.
• Working for right understanding as the first priority followed by relationship and physical
facilities implies living with Human Consciousness.
• There is a need for transformation from Animal Consciousness to Human Consciousness. It can
be accomplished only by working for right understanding as the first priority.
• This transformation from Animal Consciousness to Human Consciousness forms the basis for
human values and values based 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 sanskar refers to the ability to live
in harmony at all the four levels of living. This dimension of society works to ensure ‘right
understanding’ and ‘right feelings’ in individual. Or all encompassing solution called samadhan
in every individual and ensures that our succeeding generation have both the content and the
environment available to work towards achieving their goal of continuous happiness and
prosperity.

The significance of religion for a human being and their existence are as follows:
• Religions and related social and cultural structures have played an important part in
human history.
• As mental structures, they influence the way we perceive the world around us and the
values we accept or reject.
• As social structures, they provide a supporting network and a sense of belonging.
• Religion not only defines moral expectations for members of the religious group but
usually enforces them.
• It supports certain types of social conduct by placing the powerful sanctions of the
supernatural behind them.
• It makes certain forms of social behaviour as offences not only against society but also
against God.
 • The humanistic constitution mentions the set of rules that human beings must and should
follow.
• It ensures the coordination and mutual fulfillment in the human beings that order together
with other orders.
• The human constitution is the framework of human, alive in harmony with him and live
in harmony with the entire existence.

The activities of realization and understanding are as follows:

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 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?

• The knowledge of perfect humane conduct can be easily understood by the right
understanding gained through self-exploration also enables us to identify the
definitiveness of human conduct which may also be called the ethical human conduct.
It is the same for all human beings. So we are also able to understand the universality
of ethical human conduct which is in consonance with the universal human values.
Each one of us wants to have a definite conduct but presently we may not be able to
ensure that. This is because we are presently living on the basis of our pre-
conditionings or assumptions which are not in consonance with the truth or the right
understanding. But this situation neither gives satisfaction to us not to others. We do
see the human beings struggling to find out what the right conduct is and, in the
process, exhibiting a wide variety of attributes. We also see people debating endlessly
 about what they consider to be ethical. But unless we have the right understanding, we
are not able to identify the definitiveness of ethical human conduct.

• Human being is an indivisible part of nature because it is not having only materiastic
structure but it is also having the conscious part. Human being is an indivisible whole
unit. It cannot be partitioned into different compartments. If we try to divide human being
it cannot exist as it is having coexistence with the conscious part. This can be easily
under stood by the chart given below:

• The various five dimensions of human beings are as follows:

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.

The various units or matter that are soaked, encircled, and submerged are as follows:
• The four ‘natural-orders’, units = activities = nature.
• Natural-orders are: material-order, respirating order (pranic), animal-order, knowledge-
order.
• Nature saturated in Space is as attractive, repulsive and mediating activities and is
limited. Therefore, Space is the complete-state (perfect).
• The smallest ‘unit’ that is in orderliness, and can hence be understood is the atom.
• Units are soaked, encircled and submerged in space. Consequently, they are energized,
protected and active while being in space.
• Units are as physiochemical nature (jad) and conscious nature (chaitanya).
• Physiochemical and conscious units (nature) are eternally-present in space.
• There is no creation or destruction of units/matter/nature. There is only change in
constitution (form), at the atomic level.
• Infinite activities or groups of activities itself is nature, which is recognizable as
physiochemical (jad) and conscious (Chaitanya).
There is mutual fulfilment among the first three orders in nature are as follows:

• Human being is connected to all the material units in the existence and gets aware of it as
he starts exploring it. We can see this interconnectedness and mutual fulfilment in the
following diagram:

• Material Order and Plant/Bio-Order: The material order provides the nutrients to the
plant/bio-order in the form of soil, minerals, etc while the plant/ bio order decays and
forms more nutrients, thus enriching the soil. The plant/bio-order also decays to
substances like oil and coal, which are stored deep within the earth as protection against
the heat from the molten core inside the earth as well as them heat from the sun (today,
this is the material we are removing and using as fuel). Plants help move the nutrients
through the various layers of the soil. The roots of the plants hold the soil together and
prevent the soil from erosion. Plants produce oxygen/ carbon dioxide and thus help in the
movement of the material order. There is a mutual interdependency and co-existence we
can see here.
• Material Order, Plant/Bio- Order and Animal Order: The material order provides the
basis for movement of all animals, birds and fishes. Water, oxygen and other gases are
necessities for both plants and animals. At the same time, the animal order helps enrich
the soil with its excreta and this excreta helps the plants with nutrients. The plant/bio
order provides food for animals, birds and fishes. The animal Order helps in pollination
of the flowers of the pranic order.
• Material Order, Plant/Bio- Order, Animal Order and Human Order: We humans
also have a natural acceptance to be mutually fulfilling to these three orders. However,
we are not able to ensure this mutual fulfilment. We are dependent on the material order
for soil and minerals and metals, but only end up polluting the soil and depleting the
fossil fuels; we are dependent on plants for our food and holding together the larger
ecosystem, but we have destroyed forests and destroyed multiple species of plants and
herbs; we are dependent on animals to carry out our production and transportation
activities, but have made many species of animals extinct, and are today known for our
cruelty towards animals. We can see that there is interconnectedness and mutual
fulfilment in all the orders of nature except human order. We have to work on this.
“Human being is the coexistence of two entirely distinct entities, sentient non-material 'I'
and the material Body”: 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. 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.

“I am the seer, doer and enjoyer. The body is my instrument”, because whatever self thinks
body performs it physically. Body does not decide itself. We can verify this by the following
points:
• 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, 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.

The self is conscious in nature while the body is physico-chemical in nature, because
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
other.

• Important terms:

Character is the outcome of the definiteness of my behaviour and work.

Intrinsic value is a measure of what an asset is worth.
Chastity means purity in relationship along with the complete fidelity to husband or wife
during marriage.
Policy is the decision plan, program, implementation, results, evaluation about the
enrichment, protection and right utilization of the resources.
Giving all priorities to physical facilities only, or to live solely on the basis of physical
facilities, may be termed as animal consciousness.