UNIVERSAL HUMAN VALUES 2:

UNDERSTANDING HARMONY

Prof . Manjunathraddi Bentur

Assistant Professor ,Dept. of ECE ,
SKSVMACET laxmeshwar
 UNIT - III
Harmony in the Family
and Society
 Famil
y
All living objects – especially human and
animals are surrounded by relations. The
bonding between close groups is some time
known as Family. Many a times close
groups form, take shape and with a
passage of time disappear. For such group
we can’t use the word family
• “A family is a social group characterized by
common residence, economics, co-operation and
reproduction” - Mar dock

• “A family is a set of people living together attached

each other with blood relations. This is
heterogynous in nature and start with marriage
followed by reproduction of generation, supported
by economic and social bonds.”
 Family is the Basic Unit of
all Interaction
• Each of us is born into a family which includes a
number of relationships. These relationships are the
reality of our life. We recognize and identify these
individuals. We share our feelings, tastes, interests
and understanding with these people and have an
affinity for them.
 Set of proposals to
verify Harmony in the
Family:
• 1. Relationship is and it exists between the Self
(‘I’) and the other Self (‘I’)
• 2. The Self (‘I’) has feelings in a relationship.
These feelings are between (‘I’) and (‘I’)
• 3. These feelings in the (‘I’) are definite. i.e. they
can be identified with definiteness
• 4. Recognizing and Fulfilling these feelings lead
to Mutual Happiness in a relationship:
Present Scenario: Differentiation (Disrespect) in
relationships on the basis of body, physical
facilities, or beliefs –
Foundation Value and Complete
Value in Human Relationship:
Feelings / Values in Relationships
S.No. Feeling
1 Trust / Visvasa
2 Respect / Sammana
3 Affection / Sneha
4 Care / Mamata
5 Guidance / Vatsalya
6 Reverence / Shraddha
7 Glory / Gaurava
8 Gratitude / Kritagyata
9 Love / Prema
 Respect as right
evaluation

• Over evaluation
• Under evaluation
• Otherwise evaluation
• Right understanding is necessary for human beings, 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 beings as well as
with the rest of nature.
• 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.
• Trust in society means every member of society feels related
to everyone else and therefore there is trust and fearlessness.
• 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.
• With a little exploration, we find that all four are
required for human society. We are not satisfied with
anything less than this. This is the basic minimum
requirement to ensure sustainable happiness and
prosperity. We can’t cut down any of them. 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. This is the target for each one of us, the
whole human race, and the human tradition. The
moment we leave anyone of them out, there will be a
loss of continuity, and the goal cannot
be achieved.
• Samadhan
• We can solve society’s problems when we see beyond
the contradictions of life. When we live in higher
consciousness, we obtain the higher knowledge that
sees the higher harmonies which enable the resolution of
every problem.

• Samridhi (Prosperity)
• Prosperity is the state of flourishing, thriving for
success, or good fortune. Prosperity often
encompasses wealth but also includes other factors
which are independent of wealth to varying degrees,
such as happiness and health.
• Abhay
• Man is eager to live and afraid to die. Most problems owe
themselves to this fact. The fear of death might be reckoned as a
prime fear but the most primeval and basic fear is that of
expectation being defeated, or more specifically, that of losing what
one delusively thinks one owns (the delusion “this is mine”). Fear of
losing what one is attached to (the family, for example) gives birth to
the fear of death and therefore the former is the most basic fear
because one is attached to the body and is afraid to lose it. Fear
resides within and not outside us. External fear is mere fiction. If we
succeed in cultivating fearlessness no incident, no external
circumstances can strike fear in us.
• Fear is only a delusion created by the mind; lack of fear is
also a delusion created by the mind. Mistaking one thing
for another leads to fear; recognizing the mistake and
rectifying it, leads to the removal of fear. These two, Bhaya
and Nirbhaya, are associated with fear and freedom from
fear.
• Sah-astitva (Co-existence)
• The world is full of Diversity – there are different
nations, cultures, religions, communities, languages, and
beliefs. The beauty of existence can only be maximized
if everything in this world is in harmony. Peaceful,
symbiotic co-existence is the key to harmony in the
world. For peaceful co-existence to occur in a diverse
society the following must happen:
• People must recognize that traditional interpretations of
peaceful co-existence are outdated.
• Governments and individuals must recognize that society
needn’t be homogeneous or institutionalized to serve an
important purpose for people.
• Members of varying cultures, countries, and faiths must
learn to respect the traditions, beliefs, and boundaries of
one another.
• Religion and politics must be separate.
• People must agree to disagree regarding certain moral
values and beliefs and come to recognize that others can
be different from them and yet be equally capable in their
own unique manner.
• The above-mentioned goal is not only
comprehensive but also universal i.e. equally
applicable to all human beings and for all times.
• It includes all our aspirations and this is the goal
for each one of us. Thus it becomes the goal of
human society or the basic need of human
civilization.
• Now how are the four related? We will find the following
when we look for the relation in the above:
• The harmony in society begins with the individual. We need to
ensure the right understanding in the individual as the foundation
of harmony in the society.
• With the right understanding, the need for physical facilities in
the family can be ascertained. By assessing our needs correctly and
by producing more than required the family can be prosperous.
• Assurance of right understanding in the individuals and prosperity
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 a relationship, and the
needs of all the families are ensured, fearlessness (mutual trust) in
society will naturally follow.
• When human beings with the 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
 Dimensions (Systems) of
Human Order
• Education – Sanskar
• Health Self –
Regulation
• Production Work
• Justice – Preservation
• Exchange - Storage
• 1. Education – Right Living (Siksha – Sanskar)
• 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 four levels of living. Thus,
• 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’.
• 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.

• 2. Health – Self Regulation (Swasthya – Sanyam)

• Sanyam 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 Swasthya.
• Sanyam (or self–regulation) is the basis of Swasthya.
• 3. Justice – Preservation (Nyay – Suraksha)
• Justice (Nyay) refers to harmony in the relationship between human
beings, while preservation (Suraksha) refers to harmony in the
relationship between human beings and the rest of nature.
• Justice: ‘Human-Human relation’ – its recognition,
fulfillment, evaluation – leading to mutual Happiness.

• Preservation: ‘Human-Rest of nature relation’ – its recognition,

fulfillment, evaluation – leading to mutual Prosperity. –
Enrichment, Protection, Right Utilization of nature.

• Justice
• We say there is justice in a relationship when there is mutual fulfillment
i.e. both individuals are satisfied: which means the values are rightly
recognized, fulfilled, rightly evaluated, and mutual happiness is ensured.
Mutual happiness is the goal in the relationship and each one of us has a
responsibility in ensuring continuity of justice or Nyaya in our society.
• Preservation
• Besides human-human relationships, we also have to work to 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
‘Suraksha’. This involves ensuring the following three aspects –
• Enrichment (I cultivate wheat; this enriches wheat as the quantity grows)
• Protection (I protect it so that it is fit to eat)
• Right utilization (I use it for nurturing the body and do not let it get wasted).

• 4. Production – Work (Utpadan – Karya)

• Work refers to the physical efforts made by humans on the rest of
nature, while production refers to the output / physical product that is
obtained through these efforts.
• What to produce?
• The decision of what to produce depends on the right
identification of needs. For this, we have to identify the physical
needs of the body, i.e. what is needed for the nourishment,
protection, and right utilization of the body. When we look into
this, we can see that there is a 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.
• How to produce?
• When we come to the question of how to produce, we are referring to the
technology or systems we use for production. On the understanding of
harmony at all the levels of our living, it becomes evident that there is an
inherent balance, a harmony in nature. So, it is only natural that any
production system we design or implement is within the framework that is
present in nature, i.e. it does not violate the framework/harmony in
nature. When we look at the way in which nature is organized, the
following becomes apparent:
• The systems in nature are cyclic i.e. they are not open-ended.
• The systems in nature are mutually fulfilling or mutually enriching.
•
• Thus the way to produce is: Through the cyclical
(Avartansheel) process, in harmony with nature.
• It has to be cyclic
• It has to ensure that every unit is enriched
• 5. Exchange – Storage (Vinimaya – Kosh)
• Exchange (Vinimaya) refers to the exchange of physical
facilities between the members of the society, while storage
(Kosh) refers to the storage of physical facilities that are left
after fulfilling the needs of the family. It is important to note
that exchange and storage are done for mutual fulfillment
and not for the madness of profit or exploitation or
• hoarding.
Exchange
• Exchanging of produce for mutual fulfillment. (With a
view of mutual fulfillment, not MADNESS of profit)
• Storage
• Storing of produce after fulfillment 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:
• Having the process of education and right living leads to
the right understanding in the individual.
Education – Right living leads to Right Understanding

• Having the program for health and Sanyam leads to well

being of the body, and identification of the need for
physical facilities which along with production ensures the
feeling of prosperity in the family.

Health – Self Regulation leads to Prosperity

• Ensuring justice in the relationship, or mutual fulfillment in the
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.

Justice – Preservation leads to Fearlessness 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.
leads to Prosperity and Co- existence
Production – Work
• When we store and exchange for mutual fulfillment and not for
exploitation, then it leads to fearlessness (trust) in society.

Exchange – Storage leads to Prosperity and Fearlessness

•
 Harmony from Family order to
World Family order
• Harmonious relationships are maintained through
healthy families. ... The society is an extension of
family and it is possible to live in harmony with
every human being, thus laying the foundation for
an undivided human race, from family order to
world family order.
• Harmony from Family to World Family:
Undivided Society
• Justice (recognition of feelings in a relationship, its
fulfillment, evaluation leading to mutual happiness)
starts from the family and slowly expands to
the world family. In family, we learn to recognize
relationships, definite feelings, or values and learn
how to fulfill them. If we do not understand the
values in relationships, we are governed by our
petty prejudices and conditionings. This leads to a
fragmented society while our natural acceptance is
for an undivided society and universal human
order.
• The feeling of being related to every human being leads to our
participation in an undivided society (Akhanda Samaja). With
the understanding of values in human relationships, we are
able to recognize the connectedness with every individual
correctly and fulfill it. When we understand the value in
relationship with other units in nature too, we are able to
recognize our connectedness with them and fulfill it. This
enables us to participate in the universal human order
(Sarvabhaum Vyavastha).
 Scope from family order to World
family order
• Right Understanding
• Right Feeling
• Prosperity
• Tradition way of
living
Response and Reaction

Response
1.You decide your feeling on your own right.
2.It is based on the right understanding.
You always have the right feeling. It is definite
and unconditional.
The behavior of the other is only an
indicator of the state of the other.
With that input, you decide your behavior to
ensure mutual happiness.
3. You decide your own behavior.
•You are self-organized.
4. Your conduct is definite.

Reaction
5. You decide your feeling based on the behavior
of the other.
6. It depends on whether you like or
dislike the behavior of the other.
•If the other behaves properly, you have
the right feeling and may behave properly.
•If the other misbehaves, you have a
wrong feeling and you may also
misbehave.
 Differentiation Respect

1. Differentiation is lack of 1. Respect is the right evaluation.

understanding of respect.
2. This differentiation can take the 2. Respect for others is generated
form of: by the right evaluation and
Gender bias understanding which leads to
Generation gap fulfillment in relationships.
Caste struggle
Power play and
domination
Communal
violence
Clash of race, religion, etc.
Class struggle
3. This leads to the escalation in the 3. This further creates a sense of
problems of society which further respect among people.
lowers the respect shown to others
in society.
 Differentiation Respect

4. I evaluate on the basis of 4. I evaluate on the basis of our

body, physical facilities, or belief purpose, program, and potential.
(preconditioning). I compare,
compete, differentiate… Our purpose (Natural
Acceptance) is the same.
I am different from the other.
Our program is the same.

Our potential is the

We are competitors. same.

I make effort to accentuate the The other is similar to

difference, to manipulate, exploit me.
the other
We are complementary to
each other.
Differentiation Respect

If the other has more

understanding than me
– I am committed to
understand
from the other
If I have more
understanding
–I live with responsibility with
the other.
–I am committed to facilitate
understanding in the other
(once the other is assured in
relationship, and not before
that)
Intention Competence

1. Intention is what one aspires for 1. Competence is the ability to fulfill

(our natural acceptance) the aspiration

2. It is about our natural acceptance 2. It is about our ability

3. What you want to be 3. What you are ∑DTE

4. What you really want to be 4. What you are