What is value education? Why there is a need of value education?

How does
value education helps in
fulfilling one's aspirations?

Ans. Character oriented education that instils basic values and

ethnic values in one's psyche is called Value
Based Education'. The subject that enables us to understand 'what is
valuable' for human happiness is called value
education, Value education is important to help everyone in improving the value system that
he/she holds and
puts it to use. Once, one has understood his/ her values life he/she can examine and control the various
choices he/she makes in his/ her life. Value education enables us to understand our needs
and visualize our
goals correctly and also helps to remove our confusions and
contradictions and bring harmony at all levels. It
also helps remove our confusions and contradictions and enables us to
rightly utilize the technological
innovations.
Values form the basis for all our thoughts, behaviours and actions. Once we know
what is valuable to
us, these values becomes the basis, the anchor for our actions. We also need to
understand the universality of
various human values. Then only we can have a definite and common program for value education and can
be
assured of a happy and harmonious human society.

Q2. Explain the process of value education.

Ans. The process for value education has to be that of self-exploration, which includes two things:
verification
at the level of natural acceptance and experiential validationin living, Self exploration is the process of finding
out what is valuable to me by investigating within myself, what is right for me, true for me, has to be
judged
within myself. Through self exploration we get the value of ourselves. Various aspects of reality
facilitating
the understanding of human values will be presented as proposals. We need to verify these
ourselves and examine our living in this light.
proposals for

Q3. What are the basic guidelines for value education?

Ans. The subject that enables us to understand 'what is valuable' for human happiness is called value education.
In order to qualify for any course on value education, the following guidelines for the content of the course
are important:

" Universal: It needs to be applicable to all the human beings irrespective of cast, creed, nationalities, religion,
etc., for all times and regions.

" Rational: It has to appeal to human reasoning. It has to be amenable to reasoning and not based on dogmas
or blind beliefs.

" Natural and verifiable: It has to be naturally acceptable to the human being who goes through the course
and when we live on the basis of such values it leads to our happiness. It needs to be experientially verifiable,
and not based on dogmas, beliefs or assumptions.

"All encompassing: Value education is aimed at transforming our consciousness and living. Hence, it needs

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to cover all the dimensions (thought, behaviour, work and realization) and levels (individual, family, society,
nature and existence) of human life and profession.
 Q
11. Explain the process of self-exploration with a diagram.
OR

"Process of self exploration leads to realization and understanding." Explain with example.

Ans. Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
The process of self exploration is afollows:
First of all we have to keep in mind that, Whatever is being presented is a PROPOSAL.
"Dont assume it to be true immediately, nor reject it without proper exploration.
Verify it in your own right, on the basis of it being naturally acceptable to you,
" Not just on the basis of scriptures
Not on the basis of equipment/instrument data
Not on the basis of the assertion by other human beings.
Therefore, it is essential to carefully ponder over these on your own right. Neither accept these as true
immediately nor reject them prematurely without proper exploration. Don't just accept / reject these only on the
basis of the following: Because something like this/ different from this, has been mentioned in scriptures, Or,
because it has been preached/ denied by some great men, Or, a large number of people possess such a view /
a different view, Or it is claimed to have been verified through some physical instrument or, claimed that this
is beyond the domain of verifiability by physical instruments.Then :

Verify on the basis of your natural acceptance

" Live accordingly to validate it experientially
If the proposal is true in behaviour with human leads to mutual happiness
If the proposal is true in work when the rest of the nature is in mutual prosperity
Remember, it is a process of self- exploration, therefore, it has to be authenticated by us alone by means of
verification at the level of natural acceptance and experiential validation. The process is shown in the
diagram below:
Q 12. What do you mean by self-exploration? What is the need for self-exploration? Where does it take
place - self or body?
OR

Explain the concepts of natural acceptance and experiential validation as the mechanisms of self
exploration.
OR

What is the mechanism of self exploration? And as a result what do we get in the end and how?

Ans. Self exploration is the process to find out what is valuable to me by investigating within myself. what is
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right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
For self exploration we need two expects:

1. Natural acceptance: Natural acceptance implies unconditional and total acceptance of the self. people
and environment. It also refers to the absence of any exception from others. Once we fully and truly
commit ourself on the basis of natural acceptance, we feel a holistic sense of inner harmony, tranquillity
and fulfilment.

2 Experiential validation: Experiential validation is a process that infuses direct experience with the
learning environment and content, It may be regarded as a philosophy and methodology in which the direct
experience and focused reflection of the individual helps to increase knowledge, develop skills and clarifies
values. Self exploration takes place in the self and not the body.

Q 13. Ilustrate the purpose of self exploration.

Q1. What do you mean by Sukh and Suvidha? Distinguish between Sukh and Suvidha in detail taking
needs of yourself as an example.

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
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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 leada 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.
Q6. 'Human being is co-existence of the Self and the Body' - elaborate on this statement.
OR

'Human being is the co-existence of the Self and the Body'- Explain this statement taking
yourself as an example.

Ans. The human being is the co-existence of T and the body, and there is exchange of information between
the two, i.e. T and body exist together and are related. There is a flow of information from T' to the body and
from body to the T. 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 Ias it is qualitative, while the needs
of body are quantitative, and they are limited in quantity.

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The activities of T are activities like, desire, thinking, selection, while the activities of body are
activities like eating, breathing etc. The mode of interaction of T 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:
Co-existence
Human Being Self (T) Body
information
The conscious entity The material entity that has
that desires, thinks, physic-chemical activities
imagines like heart-beats, digesting etc.
Knowing, assuming. Recognizing and fulfilling
Recognizing and fulfiling
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 T 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.
 1ain ne procesS O1 tuon agram.
OR

"Process of self exploration leads to realization and understanding." Explain with example.

Ans. Self exploration is the process to find out what is valuable to me by investigating within myself, what is
right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself.
The process of self exploration is a follows:
First of all we have to keep in mind that, Whatever is being presented is a PROPOSAL.
" Don't assume it to be true immediately, nor reject it without proper exploration.
" Verify it in your own right, on the basis of it being naturally acceptable to you,
" Not just on the basis ofscriptures
Not on the basis of equipment/instrument data
Not on the basis of the assertion by other human beings.

Therefore, it is essential to carefully ponder over these on your own right. Neither accept these as true
immediately nor reject them prematurely without proper exploration. Don't just accept / reject these only on the
basis of the following: Because something like this/ different from this, has been mentioned in scriptures, Or,
because it has been preached/ denied by some great men, Or, a large number of people possess such a view /
a different view, Or it is claimed to have been verified through some physical instrument or, claimed that this
is beyond the domain of verifiability by physical instruments.Then:

Verify on the basis of your natural acceptance

Live accordingly to validate it experientially
" If the proposal is true in behaviour with human leads to mutual happiness
If the proposal is true in work when the rest of the nature is in mutual prosperity

Remember, it is a process of self- exploration, therefore, it has to be authenticated by us alone by means of

verification at the level of natural acceptance and experiential validation. The process is shown in the
diagram below:
 Process of self exploration

- It is a proposal
Don't assume it to be true o Verify it in your own right
Not on the basis of scriptures
Not on the basis of readings from instrument
Not on the basis of others
-Self verification
Proposal

Verify on the basis behaviour with work with rest of the

of your natural human leads to nature leads to mutual
acceptance mutual happiness prosperity
live according to the experiential validation

But this process is not complete. It will be completed when on verification on the basis of natural
acceptance and testing in our living ultimately results in 'realization' and understanding' in us.
Verify on the basis of your natural acceptance
Live accordingly to validate it experientially
the proposal is true in behaviour with human leads to leads mutual
happiness
If the proposal is true in work with rest of the nature
Results in realization and understanding
On having realization and understanding we get
Assurance
Satisfaction
Take for example: a proposal- 'respect' is a value in human relation. When I verify at the level of
natural acceptance, I find that it is naturally acceptable to me. Similarly., when I behave with respect, it is
mutually fulfilling to me and to the other. Thus the proposal is True'. If it fails on any of the two tests, it is untrue.
This verification leads to realization of the truthfulness of the proposal and it becomes part and parcel
of my understanding. It is reflected my thoughts and in my behaviour.
Q 24. What do you mean by animal and human consciousness? Explain with the help of a diagram.
OR

Distinguish between 'human consciousness' and 'animal consciousness'.

OR

How "shiksha and sanskar" are helpful in raising man to "human consciousness"" level.
OR

What is the difference between animal consciousness and human consciousness?

OR

How does the transformation takes place in a human being?

Ans. Giving all priorities to physical facilities only, or to live solely on the basis of physical facilities, maybe
termed as 'Animal Consciousness'. Living with all three: Right understanding, Relationship and Physical
facilities is called Human Consciousness. From the diagram we can say that:

" 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.
Q4. Distinguish between the needs of the Self and the needs of the Body. What are the needs of the'self and
the 'body'?
OR

"The need for physical facilities is temporary'- explain the meaning of this statement with any two
examples.
OR

Differentiate between the needs of self and the needs of body.

Ans. The human being is the co-existence of T' 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:

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In time needs are JO. Body

Trust, RespectO. Food, Clothing
Happiness (sukh) Physical Facilities (suvidha)
Continuous Temporary
Needs In quantity. Qualitative Quantitative (limited in
needs are... quantity)
 1. Needs are D.The neecs 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 (T) are not physical in nature - like trust, respect,
happiness etc.
2. In time, needs arel The needs ofT 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 areD-Physical facilities are needed for the body in aimited quantity. When we try and exceed
these limits, it becomes troublesome for us after some time. Let's take the example of eating. As far as,
physical facilities (say rasgulla) go, they are necessary in the beginning, but if we keep consuming, it
becomes intolerable with the passage of time. This applies to every physical facility. We can only think
of having unlimited physical facilities, but if we try and consume, or have too much of physical facilities,
it only ends up becoming a problem for us. Whereas the needs of T 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 byD.The need of the self(T), 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.

Q5. Do you think that human beings are sum-total of sentimentsand physical aspects the 'self' and the
"body'? Explain your answer using examples.
OR

'I' is a conscious unit while the body is a material unit. Examine this statement.
OR

"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 alivenessis called Jivana. Thus, a human being is coexistence of the
body and jivan, This jivan refers to itself as T(self). Thus we say "I am so and so" or "I feel tired" or "I am
happy" and not "my body is happy". This Ior self is also called 'consciousness' and is the sentient constitute of the
human being.

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The human being is the sum total of sentiments and physical aspect, the self (T) and the body, and
there is exchange of information between the two, i.e. T and body exist together and are related. There is a
flow of information from Tto the body and from body to the TWe 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 T 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 corect 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 aconscious 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 T 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.
Q8. What are the consequences of confusingbetween Sukh and Suvidha?
Ans.Suvidha: Suvidha implies that it is looking for physical comforts and all the sources of attaining such
comforts. Sukh: Sukh is a holistic and all encompassing state of the mind that creates inner harmony.
People think that their happiness depends upon suvidha (facilities) but is it not so; happiness depends
upon our thinking or our mental satisfaction.
" At the level of individual- Rising problenms of depression, anxiety, suicides, stress, insecurity, increasing
health problems, lack of confidence and conviction etc.
" At the level of family- Breaking up of joint families, mistrust and disharmony in relationships, divorce,
generation gap. dowry deaths, neglect of older people etc.
At the level of society- Growing incidences of terrorism, violence, communalism, racial and ethnic struggle,
corruption, adulteration, sex-crimes exploitation, wars between nations, proliferation of lethal weapons etc.
" At the level of nature- Global warming, weather imbalances, depletion of mineral and energy resources,
deforestation, soil degradation etc.
All the problems are a direct outcome of an incorrect understanding, our wrong notion about happiness
and prosperity and their continuity - this is an issue for serious exploration.
Q 14. What do you understand by trust?
OR

Differentiate between intention and competence with examples.

OR

How do you differentiate between intention and competence, when you have to judge the other?Why
is it important?
OR
What is intension and competence? How do they affect human relationship?

OR

How do you differentiate between intention and competence when you have to judge the other? Why is
it important?

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. Mutual trust is a shared
belief that we can depend on each other to achieve a common purpose. Trust is the expectation of people that
they can rely on our word. It is built through integrity and consistency in relationships. There are two aspects
in trust:
1. Intention (wanting to - our natural acceptance)
2. Competence (being able to do)
Both intention and competence are the aspects of trust. Intention is what one aspires for (our natural
acceptance) and competence is the ability to fulfil the aspiration, In intention every human being wants to do
what is right, only the competence may be lacking which needs to be developed through proper understanding
and practice. But what we are doing today is that when we are judging ourself we are judging on the basis of
our intention, whereas, when we are judging the other we are judging him on the basis of his competence.
for other
We trust our own intention while we are not ready to trust the others intention. It is the same
as well. We find that while we look at our intention, we are sure of it, we are not sure of the other's intention.
We are actually seeing their competence, and making a conclusion on their intention. Hence, mistrust is born
and we deny the relationship. We seldom look at our competence and other's intention.
It is very important to differentiate between intention and competence. If we have trust on intention,
we have afeeling of being related to the other and we start helping the other to improve his competence, if he
does not have enough.
o 18 Enumerate some of the imnortant values which lie at the base of good relationships.
implement. Without implementation, one cannot think of a strong family relation.

Q 16. "The family is the basic unit of human interaction. Do you agree with the statement?' Explain
our answer using examples.
OR

"Family is a natural laboratory to understand human relationships" elaborate.

Ans. The family is the basic unit of human interaction D it is the anchor that roots usD 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 homeD biter 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 17. "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.
Q4. What is sanskaar? Explain its effects or the conformance of the human order.
Ans. Sanskaar means the values that a person gets at the time of his upbringing. We can see that we humans
are not according to our lineage or race, as in animals. We may pick up something from our parents as we
grow up, but we are usually very different in many ways from them. We humans are according to our
imagination; according to our desires, thoughts and selection in T. the desires, thoughts and selections we
have in T can come from anywhere. It can come from past memories, it can come from our parents, the
environment, the media, anywhere. In the case of humans, we can say 'as the education, so the human". We are
according to our desires, thoughts and selections. Together, we call these 'sanskara'. Hence, we say that a
human being comforms to his or her sanskar or has 'sanskaar conformance'.
Order Things Conformance
Human order Human beings Right values / sanskara conformance
Q 11. What are the four orders of nature? Briefly explain them.
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Ans. Allthe physical objects that are in solid, liquide or gas state eighter living or non living, collectively
termed as nature. In other words, the aggregate of all the mutually interacting units - big or small, sentient or
insentient together can be called nature. These units are infinte in number and we could easily observe that
there exists a dynamic balance, self regulation among all these units. There are four orders of nature:
Material order The big land mass of the continents, gigantic water bodies like ocean and seas,
mountains and rivers, the atmosphere above, the heaps of metals and mineral below, the dense gases and fossil
fuels deep below the surface of the earth - all fall into the material order or padartha avastha. In fact, if we
look around beyond the earth, the material order is visible even in the form of stars, planets, moons and several
astronomical bodies.

Pranic order Our land mass is covered with grass and small shrubs and they form the lining on theentire
soil. Shrubs, plants and trees form huge forest along with the flora in the ocean. All of this is the plant/bio
order or prana avastha and it is the next big order on our planet. (The material order is far greater in quantity
compared to the plantbio order)
Animal order Animals and birds form the third largest order and we call them the animal order or jiva
avastha. Here again, we see that the plant/bio order is far greater in quantity than the animal order.
Human order Human are the smallest order and they are referred to as human order or gyana avastha.Animals
are far greater in quantity as compared to the human order.
Q 14. What are the four orders in nature? Describe their activities and natural
characteristics?
OR

What do you understand by 'activity'? Write down the activity of the four orders in nature.

OR

Distinguish between the activities of different orders of nature giving an example of each.
Ans. Combination of all that is in solid, liquid or gas state, or the aggregate of all the
mutually interacting
units - big or small, sentient or insentient together can be called nature. We can
categorize all these units into
four distinct orders.
Material order Animal order
Pranic order " Human order
The four orders can be distinctly recognised in terms of their natural characteristics and
activities.
Order
Things
Material Soil, water, Activity Natural Characteristic
order metals, etc. Composition / decomposition Composition / decomposition
Pranic Plants and Composition / decomposition + Composition / decomposition + nurture/
order respiration Worsen
trees
(Composition / decomposition, nurture/
Animal Animals and (Composition / decomposition, worsen) in body + (non cruelty, cruelty)
order birds respiration) in body + selection in T in I

Human
(Composition / decomposition, (Composition / decomposition, nurture /
Human
order respiration) in body + (selection, worsen) in body + (perceverance,
beings thought, desire) in T bravery. generosity) in T'

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 harmony in the
There are four orders in nature. How does each order participate in the
nature? Give few examples.
OR
order be responsible to the other
What are the four orders in nature? How can the human
three orders?

OR
orders of nature. Try
Critically examine the attitude of humans today towards the other three
to makea proper evaluation of human efforts.
OR
How is the human order related to the other three orders in nature? How does this
understanding help in choosing the production activity for a human being?
being is related
Ans. In the nature, all the units are connected to each other and fulfilling each other. Human
to all other human beings. On this basis, we have feelings and emotions for everyone. 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 he fglJowing diagram:

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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 wellas
the 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, Pant/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 sanme 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 0rder: 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 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.
 Q
13. What do you understand by holistic technology? Briefly explain.
OR

What is a holistic technology? Take any two such examples from the Indian tradition and elaborate
on them.

OR

Descrive briefly the criteria for evaluation of holistic technology. Support your answer with an
example.

Ans. The modern technologies and systems are all human inventions in response to the needs visualized
under the influence of the prevailing worldview. Accordingly, they have been designed and optimized
to the objective functions best suited to this world view. In order to facilitate the development of holistic
technologies and systems, it will be necessary to visualize alternative objective functions and to
formulate appropriate criteria for evaluation compatible with comprehensive human goal. Generally
speaking, there are three broad criteria to guide the development of such technologies and systems, viz.,
a) Catering to appropriate needs and lifestyles,
b) People-friendly, and
c) Eco-friendly.
Criteria for Technologies
The above mentioned general criteria can be itemized into more specific form as
follows:
1. Catering to real human needs
2. Compatible with natural systems and cycles
3 Facilitating effective utilization of human body, animals, plants and materials
4.Safe, user-friendly and conducive to health
5.Producible with local resources and expertise as far as possible
6.Promoting the use of renewable energy resources
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7.Low cost and energy efficient

8.Enhancing human interaction and cooperation
Q7. What do you mean by professional ethics?

Ans. Professional ethics means to develop professional competence with ethical human conduct. Ethical
human conduct means definitiveness of human conduct. Ethical human conduct is the foundation of
professional ethics. The only effective way to ensure professional ethics is through correct appraisal and
systematic development of ethical competence in the professional (the human being). Profession is a
significant domain of human activity targeted towards participating in the larger order which includes
the society and nature around. Thus, it is a meaningful participation for each one in one or more of the
five domains of human endeavour needed for a harmonious society. Ethical conduct of profession
implies the right utilization of one's professional skills towards the fulfillment of comprehensive human
goal and thus, meaningfully participates in the larger order. Professional ethics may be defined as a form
of applied ethics that examines ethical principles and moral or ethical problems that arise in a business
environment. Professional ethics concerns the moral issues that arise because of the specialist knowledge
that professionals attain, and how the use of this knowledge should be governed when providing a
service to the public.
O8. What do vou me sionalethics? Elaborate with
Q4. What do you understand by definitiveness of ethical human conduct? Why is this
definitiveness desirable?

OR

What do you mean by definitiveness of ethical human conduct? How can it be ensured?

Ans. 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. It can be
understood in terms of the following:
1. Values (Mulya): Competence of living in accordance with universal human values or the
participation of a unit in the larger order- its natural characteristics or svabhava is known as values.
Values are a part of our ethical conduct.
2. Policy (Niti) :policy is the decision (plan, program, implementation, results, evaluation) about the
enrichment, protection and right utilization of the resources (self, body and wealth - mana, tana and
dhana).
3. Character (Charitra) : The definiteness of my desire, thought and selection gives definiteness to my
living. Definitiveness of character is the outcome of the definiteness of my behaviour and work.
 consonance with the universal human values. Unless we have the right understanding, We are not
able to identify the definitiveness of ethical human conduct.

0 2. What is ethical human conduct? Explain in terms of values, policies and character with
appropriate examples.
Ans. 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. Unless we have the right understanding, we are not

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able to identify the definitiveness of ethical human conduct. It can be understood in terms of the
following:
1. Values (Mulya):
2. Policy (Niti):
3. Character (Charitra):
L Values (Mulya): Competence of living in accordance with universal human values or the
participation of a unit in the larger order- its natural characteristics or svabhava. The values of a human
being can be enumerated as thirty, which are listed below:
A)Values in self (Jivan Mulya);
Happiness (Sukha): Definitiness of expectation (selecting/ tasting) based on definitiness of
thought manifests as happiness.
Peace (Shanti): Definitiness of thought based on definitiness of desire manifests as
peace.
Satisfaction (Santosh): Definitiness of desire based on understanding manifests as satisfaction.
Bliss (Ananda): Understanding based on realization manifests as bliss.
B) Values in Human - Human Relationship (Sambandh Mulya):
Established - Values Expressed - Values
1.Visvasa (Trust) Saujanyata (Complementariness) 10
2.Sammana (Respect Sauhardra (Compliance) 113
3. Sneha (Affection) Nistha (Commiment) 124
4. Mamta (Care) Udarata (Generosity) 13
S Vatsalya (Guidance) Sahajata (Spontaneity)
6 Shraddha (Reverence) Pujyata (Obedience) 15
7Gaurava (Glory) Saralata (Ease)
8 Kritagyata (Gratitude) Saumyata (Self-Restraint) 17
9 Prema (Love) Ananyata (Unanimity) 18
What we need to have is the established value; the expressed value is a natural
outcome.

C) Values of a Human Being in its Participation in Universal Human Order (Manav Mulya):
Perseverance (Dhirata): After understanding the system, patiently participating in
it.
Bravery (Veerta): Helping other in understanding and participating in system.
Generosity (Udarta): Using our mind, body and wealth in system.
Kindness (Daya): To give opportunity or thing to a person who have ability
Beneficence (Kripa): To give ability to a person who have opportunity or
thing Campassion (Karuna): Providing both ability and thing to a person.
D) 1. Values of Human Being in the Interaction with the Rest of the Nature (Vastu Mulya):
Utility Value (Upyogita Mulya): To prepare a physico-chemical object for nourish and protection.
Artistic value (Kala Mulya): To ensure the long lasting utility of the object.
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