TUTORIAL SHEET-2

Q1) "Human being is more than just the Body"- explain

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 aliveness 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 physicochemical 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.

Q2) Why are physical facilities required? What do you mean by the right utilization of the
Body?
Physical facilities basically consist of physio-chemical things, which are used for the nurturing,
protection and right utilization of the body. Today we are in the habit of deriving happiness out
of the sensations coming out of the touch of these physio-chemical things (the example of
a rasgulla). If the sensation is favorable (on expected grounds) to our taste then we get
happiness, otherwise we feel unhappy (or not so happy) about it. This is called ruchi mulak
aaswadan (taste based on sensation).
Normally we tend to believe that the body is an instrument for sensory enjoyment, which is not
correct. We also happen to our body to exploit other human beings or rest of the nature, which is
also not right utilization.
Right utilization of the Body means that it is used in the process of fulfilling human aspiration,
which is basically the need of the Self. If one is using the Body in the process of fulfilling the
needs of the Self, it is right utilization of the Body.

Q3) Distinguish between the needs of the Self and the needs of the Body with examples.
The human being is the co-existence of ‘I’ 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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1. Needs are …. The needs 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 (‘I’) are not physical in nature – like trust, respect, happiness etc.
Consider the need for trust. Trust is a need of the self ('I') and is not physical in nature. It is a
psychological and emotional need that is essential for healthy relationships and a sense of
security. Trust cannot be fulfilled by physical facilities or objects like food or clothing. It is built
through consistent and reliable behavior, open communication, and mutual understanding
between individuals.
2. In time, needs are… The needs of ‘I’ 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.
The need for food is a temporary need of the body. We require food to nourish our bodies and
provide energy, but the need arises periodically and is satisfied by eating. Once we have eaten
and fulfilled our hunger, the need for food temporarily subsides until the next mealtime. Unlike
the continuous need for happiness or respect, the need for food is time-bound and occurs at
specific intervals.
3. In quality, needs are…. Physical facilities are needed for the body in a limited 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 ‘I’ 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 by…. The need of the self (‘I’), 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.
The need for happiness (a need of the self) is fulfilled by cultivating the right understanding
and adopting positive feelings and attitudes. It involves personal growth, self-reflection, and
developing a mindset that promotes contentment and well-being. On the other hand, the need
for physical facilities (a need of the body) is fulfilled by acquiring appropriate physico-
chemical things. For instance, to fulfill the need for shelter, we require a suitable dwelling that
provides protection and comfort from the environment.

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Q4) What are the consequences of confusion between Sukh and Suvidha?

Suvidha: Suvidha implies that it is looking for physical comforts and all the sources of attaining
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 problems of depression, anxiety, suicides, stress,
insecurity, increased health problems, lack of confidence and conviction etc.
• At the level of family— Breaking up of joint families, mistrust and disharmony in
relationships, generation gap, dowry deaths, neglect of older people etc.
• At the level of society— Growing incidences of terrorism, violence, communalism, racial and
struggle, corruption, adulteration, sex-crimes exploitation, wars between nations, proliferation
of weapons etc.
• At the level of nature— Global warming, weather imbalances, depletion of mineral and
energy, deforestation, soil degradation etc. All the problems are a direct outcome of an
incorrect understanding, our wrong notion of happiness and prosperity and their continuity —
this is an issue for serious exploration
Q5) Explain how the assumption “Human Being = Body”, leads to the feeling of deprivation.

A gross misunderstanding is to assume the human being to be just the Body. As far as the needs
of human being are concerned, they are in terms of happiness and physical facility. The need for
happiness is continuous because it is actually the need of the Self. With the assumption that ‘the
human being is just the Body’, all the efforts for fulfilment of human needs have to take place
through physical facility. We are actually trying to fulfil the needs of the Self through the Body,
through physical facility. Of course, we are also trying to fulfil the needs of the Body through
physical facility. We are trying to fulfil the continuous need for happiness, like respect, through
physical facility like clothes and food. Since the need for happiness is continuous, we end up
thinking that it will come from more clothes, more food, etc. Hence, the need for clothes, food
and any other physical facility appears to be undefined or unlimited in quantity.

For instance, you can observe people who are trying to get respect out of clothes. They keep
on buying and wearing new clothes just to draw attention towards themselves. Do you think
that this attention is the same as respect? Is it possible to get respect based on the clothes you
wear? What about continuity of respect on this basis? Certainly, it does not work! The impact
of this assumption is that we keep accumulating more and more physical facility, without
knowing how much is enough; how much will fetch us continuous happiness. We never feel
prosperous. We feel deprived so we try to accumulate more; that is how we get into a loop.
Check if you are also caught in this loop. The gross misunderstanding is assuming the human
being to be the Body; and therefore, trying to fulfil all the needs through physical facility
alone. It is needless to say that there are wide repercussions at every level of human existence.

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 On the one hand, there is exploitation of natural resources for more and more physical facility.
On the other hand, human beings are exploited in the process and also, they are made to
compete for the limited physical facility.

Q6) 'I' is a conscious unit while the Body is a material unit. Examine this statement.

Understanding the Self (‘I’) as the Conscious Entity, the Body as the Material Entity

Ask a question now: ‘Who is talking, seeing, thinking, recognizing, assuming, etc?’ The natural
answer you will give is ‘I’. It is this ‘I’ (Jïvana) which has the characteristic of being aware or
being conscious. Thus, it is also called consciousness. It is always aware that ‘I am’.
Any entity that has the activity of recognizing and fulfilling only can be called a ‘material
entity’. From the activities of ‘I’ and body, we can say that the Self (‘I’) is a conscious entity,
the Body is a material entity, or physico-chemical in nature.
Q7) Discriminate the response of the ‘Self’ from the response of the ‘Body’. Elaborate with
the example how response of the Self will be definite with the knowing in the self.

The response of the Body is based on recognizing and fulfilling whereas the response of the
Self is based on knowing, assuming, recognizing and fulfilling. The recognition and fulfilment
of the Body is definite, while that of Self is determined by the activity of assuming. As
assumption changes, the recognition and fulfilment by the Self also changes. The conduct of
the human being basically depends upon the response of the Self, as all decisions are made by
the Self. Only with the assumptions set right, i.e. assuming based on knowing (which is
definite), can recognising and fulfilling be set right; and only then, the conduct can become
definite.

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 Example: DIY
Q8) I am the seer, doer and enjoyer. The body is my instrument"- explain.

There is a relation between the self and body that body act as an instrument of self. Whatever
self thinks body performs it physically. Body does not decide itself. We can verify this by the
following discussion.
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.

Q9) What is the qualitative difference between the Self’s and Body’s activities? Illustrate with
one example.

If we look at the variety of activities that we are engaged in commonly – we see that we can put
them in three categories:
1. Activities that are going on in the self
2. Activities that are going on in the body
3. Activities involving both the self and the body
Knowing, assuming, recognizing and fulfilling are the activities involving both the self and the
body.
1. Activities of recognizing and fulfilling in the body: Apart from the activities of Breathing,
Heartbeat, Digestion etc., the activities of the body can also be understood as recognition and

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 fulfilment. In fact, the mutual interaction between any two material entities can be understood as
recognition and fulfilment of their relationship. For example, when we are thirsty and drink
water, the body absorbs the water to the extent needed and uses for the nourishment of the
various organs. Here, body recognizes its relation with water and fulfils it.

Activities of knowing, assuming, recognizing and fulfilling in the self (‘I’): When it comes to
self (jivan or ‘I’), which is a conscious entity; in addition to ‘recognizing and fulfilling’, there is
also the activity of assuming and that of knowing. In fact, recognizing and fulfilling in case of
human beings will depend upon knowing and/or assuming.
a. We assume – We all make assumptions and our response (recognition and fulfilment) is
dependent on the assumption. For ex.: If I see a snake and assumed it to be a rope, I shall
respond differently to it, then if I take it to be a snake itself. We call this activity ‘assuming or
mannana’.
b. We recognize – We all recognize things today; we recognize a variety of things. Like, we
recognize water, our parents, friends, etc. We call this activity ‘recognizing or pahachaanana’.
The recognizing in ‘I’ depends on assuming.
c. We fulfil –The response that follows recognition is called the activity of ‘fulfilling or nirvaha
karna’. The fulfilment depends on the recognition. For ex.: Once we recognize water, we take it.
Taken together we can write it as (in I):

There is another activity that exists in us (in ‘I’). This activity is called ‘knowing’. Knowing
means we have the right understanding – the understanding of harmony at all levels of our
living. When we have the right understanding, when we have the knowledge of reality, it is
definite, and then assuming becomes according to the knowing, and hence recognizing and
fulfilling becomes definite, or according to knowing. Until then, it is subject to beliefs and
assumptions, and this keeps changing. When we list these down:

Q10) Are the activities in 'I' continuous or temporary? Justify your answer.

Activities going in the Self ('I'): Activities that are only happening in ‘I’:
All of us think. This is something each one of us can verify. We also imagine, and this is very
evident from the following example: you are sitting in the classroom, and there is a lecture
going on. As you listen, you hear something and are suddenly reminded of an incident that took
place years ago. Your attention is drawn to that incident, and you start thinking about it, and
spend a few minutes there. After sometime, your attention shifts back into the classroom and the
teacher is standing at your desk, and asks, “where were you?” – your body is here, but you were
not ‘mentally here’. This happens with many of us – in the classroom, and outside it. We may
be sitting at home, and our mother may be calling us to eat. The words fall on our ears, but we
are so engrossed in reading a book, or in front of the computer, that she has to repeat herself a
couple of times before we respond! What is happening in these examples? – we are fully
engaged in activities in ourselves, in ‘I’. We are so lost in the thinking, or imagining that we
don’t hear the inputs from the Body.

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 If you now start observing yourself, you will see that most of the time, you are engrossed in
yourself; quite oblivious to what is happening outside. This also usually happens when we are
driving, or riding a bike for example. We may have driven for 30 minutes through heavy traffic,
but we may have been lost in some thought, some imagination, some analysis most of the time –
with the result that when we reach our destination, we are surprised that we are already there!
These are activities that take place in ‘I’. Understanding, desiring, analyzing, imagining,
choosing – are activities that take place in the Self (‘I’).
These activities are going on in us all the time, and we are usually unaware of them. If we start
paying attention to them, we can become aware of them. We can also see that these activities
take place irrespective of the state of the body. This is also something you can verify yourself –
even when you are sick, the activity of thinking does not stop. You don’t think less or more
based on whether you are hungry. Your capacity to imagine, does not change even when you are
lying in a hospital bed – in fact, if you are sick and on a hospital bed, or at home at that time,
you will see that you think and imagine a lot more, since there is nothing much to do!
All the activities in the “I” are Continuous and keep going on in us irrespective of
whether we want them or not.
Q11) Explain the activities of realization and understanding. How do they lead to harmony in the
activities of ‘I’? Illustrate with an example.

Understanding: Means to be able to understand the self organization in all entities of

nature/existence andtheir 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 itscontinuity. 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 togo!

Q12) What do you mean by Sanyama and Svãsthya. How are these two related?

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 Sanyama means the feeling of responsibility in the self (I) for nurturing, protection and right
utilization of the body. It is controlling the outgoing tendencies of the mind and the senses and
bringing them back to our self within.
As I come to realize that the Body is my instrument, and that the Body needs to be given
nutrition, protected from the environment and utilized to work as an efficient and effective tool
for the right purpose, I become responsible to the Body. This sense of responsibility flows
naturally and does not have to be imposed. Thus, there is no feeling of control or imposition, but
a feeling of responsibility that is regulating the way we take care of and use our Body. When I
live with Sanyama, there is harmony among the different parts of the Body and the Body acts
according to me as a useful instrument. Thus, we define Svãsthya as having two elements:
The Body acts according to the needs of ‘I’
There is harmony among the parts of the Body.
Swasthya is the condition of the body where every part of the body is performing its expected
function. There is harmony within the Body and it is fit for use by the Self.
On the part of the Body, its being in harmony with ‘I’ is conducive to Svãsthya- its fitness and
readiness to serve ‘I’. In fact, the word ‘Svastha’ literally means being anchored to the Self,
being in close harmony with the Self. So we can say that sanyam ensures swasthya. With right
understanding, I get self-organized and take care of the body properly. With lack of right
understanding, I am able to do it and the body becomes unhealthy. With right understanding and
right feelings, the body gets favourably affected. For example; when I am happy, the
temperature and pressure in the body are normal, when I am angry or tense, they get upset. It
means if I am in disharmony, say in anger or stress or despair, it immediately starts affecting the
body adversely. There are many diseases of the body that are caused due to disharmony in ‘I’.
These are called psychosomatic disease, such as asthma, allergies, migraine, diabetes,
hypertension etc. so we can say that sanyam has a strong effect on swasthya. If there is
Sanyama, health can be ensured and if Sanyama is not there, a good health can also be lost. So,
Sanyama is vital for the Svãsthya and needs to be given due priority.

Q13) How does the feeling of Sanyama facilitate the correct appraisal of our physical needs?

The self has the responsibility for nurturing, protection and right utilization of the body. For this
self has to follow some programs. We need to work to understand the self organization of the
body and ensure health of the body.
Nurturing of the Body:
Proper Food, Air, Water, Etc.: In the process of selecting food for the body, I need to make
out the elements which make a complete food so that it gives required nutrients and energy to
the body. On the basis of understanding of the harmony of the self with the body, it can be said
that the food needs to be eaten only when we feel hungry. The choice of the food has to be such
that it is easily digestible and the food needs to be taken with proper posture of the body and in
right quantity.
Protection of the Body:
The second issue is the protection of the body. The clothes we choose for protection
need to be such that they ensure proper interaction of the body with the environment. The right

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 amount of exposure of the body to the air, water, and sun is required to ensure its proper
functioning. To ensure the heath of the Body, we need to take care of the following- i) Ahar-
Vihar, ii) Shram- Vyayam, iii) Asana-Pranayam and iv) Aushadhi-Chikitsa. We have already
discussed about Ahar (Food), let us now discuss about the others:
1. Proper upkeep (Vihar) of the Body: When we work, the Body gets tired. When we take rest,
the Body becomes fit to work. But again, there is a limit to the amount of work and rest we
need. We also need to ensure proper time, posture and ways to work and to rest. We need to
provide hygienic conditions for proper functioning of the Body. These issues are included in the
upkeep of the Body.
2. Labour: Labour is another requirement. It means employing the body physically for
production and maintenance of physical facilities. The labour we do helps each part of the Body
to function properly.
3. Physical Exercises: We are aware of physical exercises. While doing labour, some parts of
the Body may get stressed much while others may not get employed to that extent. With
exercises, we can employ all the parts of the Body in the desired way.
4. Asan-Pranayam: This is another way to keep the Body function properly. In Asanas, we give
the body proper postures by sitting or lying, and in Pranayam, we ensure reguation of the
breathing.
5. Treatment of the body: When the Body gets hurt, or is in disorder by either misuse or because
of the adversities of the environment etc., there is a natural tendency of the Body to heal and
come back to its desired state of health. We only need to facilitate this process, and not suppress
it. Thus, when unpleasant sensations come from the Body indicating disorder, they are to be
properly interpreted and attended to.
With all the care we take, the body may require treatment at times. There are several
approaches to ensure this. It may be that just by going without food for some time, the Body
gets cured. Right choice for food may also help. The treatment of the Body can be done by
proper exposures of the Body to air, water or sun too. Use of herbs or medicines may also serve
the purpose. Here one thing to understand is that, the system of the body works in a self-
organized way and I only need to facilitate the self-organization of the body by arranging for
material things. One thing to take care about is that while curing the Body of one problem, we
need to choose ways which do not give rise to other problems.
Right utilization of the body (Sadupyog): Right utilization of the Body as an instrument
necessitates understanding the purpose for which this instrument is to be used. Normally we
tend to believe that the Body is an instrument for sensory enjoyment, which is not correct. We
also happen to use our Body to exploit other human beings or rest of the nature which is also not
right utilization. It is important to realize that the human body is an instrument to facilitate right
understanding and its actualization in life.
This is an important issue. I need to ensure that I use my Body for right behaviour and
work. When I do so, it has favourable effects on the Body. On the other hand, if I use it for
acting in opposition with other human beings or nature, like quarrelling, fighting, hitting, it has
adverse effects on the Body. I also need to arrange for equipments/ instruments for right
utilization of the body. They increase the efficiency and capacity of the body.

Q14) What is the difference between Svatantratã and Partantratã? What is the program to
become Svatantra? Relate this with your own experience.

Svatantrata: Svatantrata means being self- organized – being in harmony with oneself. When
we identify our innateness, we establish a dialogue with our conscience, and it enables us to
become self organised, i.e. we attain harmony in ourself. This is called svatantrata.
Partantratã: "It is a condition in which we live in contradiction, meaning that we are not self-
organized and are living with pre-conditionings such as 'a good life means having a nice car' or
sensations-based judgments, seeking happiness solely from bodily pleasures. This means being
in a state where decisions are influenced by others or external factors, and we have assumed

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certain things and accumulated desires without first evaluating them."

When we have the right understanding, we are able to see our “true nature”, and what we truly
want. We are also able to see and understand the harmony at all levels of our living. Our desires
thus start getting set on the basis of this right understanding – instead of being driven by pre-
conditioning/sensations. Since our natural acceptance or right understanding is based on
“reality”, on the harmony at all levels of our being, which is definite, our desires, thoughts and
selections get aligned with this understanding of the harmony at all levels of our being. They
become definite and they are in harmony among themselves. This puts us at ease. We are no
longer struggling or are in conflict at the various levels of our living. This leads to harmony
within, and in our living: with the body, family, society and nature/existence.

Notice above the arrows to the extreme right in the diagram – 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
‘svatantratã.
As per my experiences aligning with the idea of self-discovery, self-reflection, and inner
alignment that many individuals undertake on their path towards self-organization. By
consistently practicing the above principles, individuals can enhance their self-awareness,
make conscious choices, and attain a state of Svatantra – living in harmony with themselves.

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