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Unit 1 Construction of Healthy Society & Science of Living

LESSON: 1 :
Society and Culture Concept, Characteristics and their
Importance with reference to Science of Living
0.0 Objective
1.0 Concept of Society
1.1 Characteristics of Society
1.2 Relation between Man and Society
1.2.1 The Contract Theory of Soceity
1.2.2 The organismic Theory of Society
1.2.3 Interdependent Relationship between Individual and Society
1.3 Importance of Society
1.3.1 The Growth of Self
1.3.2 Society in Life
1.3.3 Satisfaction of Instincts
1.3.4 Basis of Progress
1.3.5 Basis of Personality Development
1.4 Science of Living and Society
1.4.1 Liberty and Conctrol
1.4.2 Equality and Inequality
1.4.3 Co-operation
1.4.4 Non-Co-operation is necessary
1.4.5 Sympathy : Non-Sympathy
1.4.6 Tolerance : Non-Tolerance
1.4.7 Democracy : Basis of Health
2.0 Concept of Culture
2.1 Meaning of Culture
2.2 Nature of Culture
2.3 Character of Culture
2.4 Types of Culture
2.4.1 Material Culture
2.4.2 Non-material Culture
2.5 Character of importance of culture
2.5.1 Every Discovery and Experience is a part of culture
2.5.2 Culture is a learnt behaviour
2.5.3 Culture has the property of being Transferred
2.5.4 Culture is refined
2.5.5 Culture develops sociability
2.5.6 Culture sets behaving and thinking way
2.5.7 Culture is the ideal of the group
2.5.8 Culture has the property of sociability
2.5.9 Culture has the property of adaptation
2.5.10 Culture has the property of fulfilling needs
2.5.11 Individual and Culture are inseparably related
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2.5.12 Every society has a different culture
2.5.13 The basis of human life is Culture
2.6 Science of Living and Culture
Dear Students,
The first lesson of second paper is being communicated to you. In this lesson, you would get introduced to the
concept and characteristics of society and culture and would evaluate the importance of the society and culture with
reference to Science of Living.
Objectives
In the following lesson, you would understand the following:
1. You would get introduced to the concept of society.
2. You would get introduced to the characteristics of society.
3. You would understand the relation between individual and society.
4. You would get introduced to the principles of relationship between individual and society.
5. You would get introduced to the important points of society.
6. You would understand the facts about Science of Living and social order.
7. You would understand the concept of culture.
8. You would understand the meaning and nature of culture.
9. You would get introduced to the characteristics of culture.
10. You would understand the types of culture.
11.You would understand the importance and characteristics of culture.
12. You would understand the relationship between Science of Living and culture.
1.0 Concept of Society
Acharya Shree Mahaprajna, while explaining the concept of society, has said Both, man and society are
units. Man is a component of society, which secures the benefits of man. Without man, society does not exist. Man
without society can not secure his existence. Sea is a combination of water drops but the drops, which fall apart, are
dried on land.
Socialization of man helped him step onto the threshold of development. From the stone Age, he has reached
the present age of atomic bombs.
Society and manboth are changeable identities. They keep on changing according to values, principles and
conditions. Principles and conditions are socialized, so they have a comprehensive effect. Values are subjective, so
they effect the individual alone. An individuals life is effected by three factors - values, principles and conditions
while two factors- principles and conditions effect the society.
The main principle of social life is - mutual inter-dependence. Mutual dependence means giving and taking co-
operation. Those who dont know giving and taking co-operation are unsociable. Sympathy cannot originate in
unsociable environmental and so moral development cannot prosper.
The simple way to reach to the public is social co-operation. Earlier the word Seva was in practise. Today, its
expression has changed slightly and is being replaced by co-operation, which means placing the one expecting and
the one fulfilling together, neither above nor below. Co-operation has mainly, four scopes -1. Livelihood 2. Education
3. Health 4. Fearlessness
Ancient Acharyas call them as four types of donations 1. Donation of food 2. Donation of knowledge 3.
Donation of medicine 4. Donation of fearlessness
These areas i.e. food, knowledge etc are the primary needs of life. Along with them, since feeling of service,
donations, etc associated, so they could not stay as an inseparable part of society. The way of expressing and
gaining sympathy from man is social co-operation.
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Society refers to system of human relations, on the basis of which, people are united. These relations can be of
many types. Society is a sum of mans conditions and the related roles. Society is also a functional system in which
the various parts constituting the society relate to each other and also to the entire society through their fixed jobs
and roles.
In the book Sociology of India, it is mentioned that society is a system in which people accomplish their jobs
and this system lasts for a long time in an individuals life. This means that people keep on dying and new ones keep
on taking birth but society keeps running ceaselessly, though the membership of people does change. According to
Levi Strass, Family and community are examples of society system. Structure and functional relations should be
perceived in relation to each other. The relations between the structural units of society become clearly reflected.
This is the inter-related reflection between conditions and roles. This structure has stability in it.
1.1 Characteristics of society : According to Dr. M. M. Lawania and Shashi K. Jain For language,
work division and living in society, food, air, and water are essential. Some requisites are inevitable for systematic
and regulated co-ordination of society. It is necessary to have different roles and conditions of people in any society.
Language is necessary for communication between them. Nature, style and grammar of language may vary.
The statements of Robert Bearsted also indicate this fact that, The past of sociology is quiet ancient and long.
Mcaiver and page written in their book Society that every active member of the society is also a sociologist
because he has some information about society for residing in it and for participating in its activities. On the basis of
this knowledge, he thinks about his social life, about his family, neighbourhood, city, village and nation, becomes a
member of a group, participates in religion, tradition, custom and culture and solves day-to-day problems of life.
Explaining the characteristics of society in the book Sociology of India, it is said that every human society
appears similar to other human societies and basically social interaction and social relations to appear the same in
all-human societies. Along with this many social institutions like marriage, family, brotherhood etc also exist in every
society in one or the other form. Every society is face a large number of social problems i.e. poverty slums,
unemployment, prostitution etc. Besides these there are some characteristics which are common to every society.
There are some institutional and cultural organizations in some societies viz. farmer, industrial tribal which are commonly
seen in all such societies but we must not interpret from this that all societies have the same characteristics. Therefore,
they can be interpreted on the same principles and concepts. Every society has some certain characteristics, which
are unique. Any type of societies primitives, rural, urban, tribal of civilized are identified different from other
society due their unique characteristics. A number of out come of culture appear different in two similar societies. In
this way for the study and analysis of every society, different concepts and principles are made.
1.2.0 Relation between Man and Society : Man can develop human instinct by staying in society alone
and can thus become human in true sense. His life and personality develop in society alone. According to Ginsberg,
Person not only has the ability of living a social life but this is his internal necessity too. This is a self proven fact.
The saints and Yogis also, who practise meditation, abandon family bondage and material pleasures only and not the
society.
In this way, society is the basis of human life, saviour of culture and basis of progress. The nature and necessities
of man force him to search the company of other people. Therefore, it is clear that man has an inseparable relationship
with society. But to understand the nature of this relationship, there are three theories -
1.2.1 The Contract Theory of Society : According to this, man form society. This theory was developed
in the age of renaissance of Europe when many scholars refuted the theory that society is created by God. According
to Thomas Hobbes, This situation was of continuous war and the life of man was isolated, inferior, hateful, wild and
short timed. According to John Lock, Natural stage was the stage of good will, co-operation security. According
to J.J. Rosseau The natural age was a golden age. But all these scholars are agreed on one point that in this natural
stage there were some uncomfortabilities. To solve these uncomfortabilities, the people compromised to form society.
This was the birth of the society. In this way, according to these scholars, society is a means, which man has made
it himself from the results of uncontrolled tendencies of man.
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1.2.2 The Organismic Theory of Society: According to this theory, the man has not formed the society
but the man himself is a part of the society. Some politicians have presented the organismic theory in detail. According
to them, like the human body, society also has brain, heart and lungs. British sociologist, Herbert Spencer, who was
an aggressive organistic of his times, has also compared the society with living organismic structure. According to
other thinkers, society also passes through the biologic process of birth, adolescence, adulthood, oldage and death.
Some scholars have not compared the society with a big city but with a joint brain. This thought is both ancient
and modern. For example the Republic of Plato and Political philosophy of Hiegal also has accepted this theory.
Similarly, in modern times, famous psychologist Mcdugal also has accepted this theory. Famous psychologist
Mcdugal also has accepted this theory. He accepts the group mind as realistic. According to him, whole of the
society has one mind. There is a mind of total society. It is clear from these views that we accept society as a live
creature or as a mental power.
1.2.3 Interdependent Relationship between Individual and Society: It can be concluded from
the description of the above theories about the inter relationship of man and society that both are isolated. Both
theories have reduced the importance of natural independence of man and society. Neither is an individual nor is
society all in all. Actually, man and society both supplement each other. Without man it is not possible to imagine the
social life. Similarly, without society the existence of man is impossible. Therefore, individual and society are not
separate from each other but they are interdependent. So Mcaiver and Page rightly said, The relation of man and
society is not isolated but both are essential to know each other. Thus man and society are interdependent. Both
supplement each to grow to the summit of progress.
1.3.0 Importance of society: The existence of man is possible by society. On this basis, Aristotle called
man a social animal. We face one main problem that why social energies are so active in our every activity and
viewpoint. The solution is that the importance of social aspect is more than biological aspect in life. We do those
works consciously or unconsciously which are given acceptance by the society. From this point of view, the
following points may be considered related to the importance of society.
1.3.1 The Growth of Self : In the life, it is necessary to develop the feeling of self because with the help of
this the person learn the characteristics of society and work accordingly and becomes a social animal. Child develops
the feeling of self in games by winning and defeating. He observes the activities of other children and behaviour of
parents and some time he does these activities in the dream. In this way, he finds himself as a responsible person for
some time and this helps him grow himself. This work is accomplished the society alone not by any other organization.
1.3.2 Society in life : The life of a man depends on social relations. Without society we cannot hope the
security of his life. Society controls his activities and secures his life through various relations. By the co-operation of
family and primary groups, man gets mental security. From the co-operation of state, he finds physical security.
Many economic, religious and cultural organizations provide him all round security. In this way, society fulfils his
different necessities through various organizations by systematic and legitimate means.
1.3.3 Satisfaction of Instincts : Satisfaction of instincts is essential for physical and mental development
of a man but the human society has one characteristic to provide opportunities for satisfaction of instincts using
legal means. This work is completed by various rituals and ceremonies. According to the psychologists opinion, the
basic instincts are of such types, which force the man to live in group.
Megdugal mentioned four instincts 1. Security of child 2. Self-demonstration 3. Sexual behaviour and
4. Humbleness. Every person has these instincts in legal form and for the satisfaction of these instincts legally, it is
essential for man to live in the society.
1.3.4 Basis of progress : Society not only provides security to the man but it is the main basis of his
progress and development. Society matures by the store knowledge of various traditions by which society provides
more opportunities to its members to grow and progress. Due to different plans and stored knowledge, we can
make tremendous use of energy, time and intelligence to its maximum extents. Society is a powerful means to
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remove the conflicts arising from nature and developing adjustibility with circumstances with the help of which,
social life becomes easier. On the basis of this society is considered the main basis of human progress.
1.3.5 Basis of Personality Development : Personality means not only physical attraction but according
to Diver, Personality is a name of the organization of organized characteristics- dynamic physical mental on oral
and social characteristics, which is developed as the result of day to day interactions with other persons. We found
these characteristics related to personality in the society only. Society has power, which gives legal form to an
individual, creates institutions, develops culture, provides favourable atmosphere to the civilization and converts a
biological into social animal.
1.4.0 Science of Living and Society : Acharya Shree Mahaprajna in his book Democrat: New man
new society, while analysing the Science of Living with reference to society, says, When we talk about character
and conduct, it is essential that we should understand the society. What is society? What is the basis of social
setup? How does society function? If we do not understand the basic conduct of the society, then it will be difficult
to understand the character and conduct. Morality is totally dependent on the society. What type of behaviour of
one person does to another, this is the morality. In present centuries, the word morality is being used. Morality forms
from the word Moral. Morality is relative to society, therefore, it is important to know the basis of society. In this
age, this subject has been deeply considered. Considering it with reference to Anuvrat, helps surface a new aspect
because Anuvrat is a powerful basis to propound the theoretical aspect of Science of Living.
1.4.1 Liberty and control : If we ask to the Anuvrat follower that what is the basis of social system, then
the answer should be - the main basis of society is Anekantwad. We should understand this truth. The city is made
of jungle. No society was in jungle. We left the jungle and society was formed. Then it was said that all were free in
the forest. So society is developing but our liberty should be maintained. This was the first condition of social
system. The first basis of social system is liberty but this does not solve the problem totally. Question arises - Where
thousand persons meet, they may be hindrance in the liberty. What can we do in this condition? The solution is
control is essential with the liberty. The first aphorism of Anekant formed Liberty and control. Control was
essential for the liberty of everyone. Where there is no control, liberty cannot exist. Control means that even a
powerful person does not hinder the liberty of a weak person. Here the combination of liberty and control is the
fundamental basis of social system.
1.4.2 Equality and Inequality : The second basis of social system was researched as equality. There
should be equal behaviour with all. The term equality of rights sound sweet but it cannot be in isolation. Lord
Mahaveer told ii tii ii ~:l- i.e. no person is inferior or superior. This can be in reference to Nischaya Naya.
But this principle is not possible in Unavahara Naya. In the field of behaviour inferiority and superiority are like
rules of nature. Where we live with body, live with self, live with brain, there are tremendous inequalities. How
equality can be uniformly applied universally. Where the question is of justice and relevance, there both equality and
inequality are present. When economic equality was considered, it was thought that labourer should get at least that
much which could suffice the needs of his family. The minimum salary was fixed but the maximum was not fixed. The
socialistic system, where a labour received five hundred thousand rubbles there a writer and thinker received ten
fifteen thousand Rubbles. Minimum can be fixed but equality is not universally applied. In social system, equality and
inequality, both have their own value. The fundamental necessities of life are similar for all and the fulfillment should
be based on equality. Where the question is on the system, the question is on the justice; question is on the skill there
equality is not possible. The important principle of society based on Anekantvad is the relevance adjustment between
equality and inequality.
1.4.3 Co-operation : The third aphorism of social system is co-operation. If there is no co-operation then
what is society? If two are together then co-operation of one another is essential. This is the fundamental basis of
social system. Five persons live together and they do not have co-operation then there is a coma (,) with every
person. We can understand in this from 1, 1, 1 if we put coma (,) with these then they become three. If we dont
put coma then it will be 111. Where we put coma and fullstop, there the society cannot form. Where there is a
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society, comma and fullstops will be absent. There will be unity and co-operation. This is a worth considering
question that two persons live together and do not co-operate each other. The meaning of this is they do understand
value of society or of living together. According to Jaina philosophy one atom stays in one pradesha Akasha
but is not Skandha. In one Pradesha of akasha, there are uncountable Skandhas and atoms. There are too many
atoms but do not form Skandha. Until there is bondage, atoms cannot form Skandhas.
1.4.4 Non-cooperation is necessary : Similarly, for a balanced social system, non-cooperation is
equally essential as co-operation. Mahatma Gandhi said Non-cooperate but politely. If the body of a Sadhak
work for restraint, then it co-operates him but dont cooperate with it. Stop nourishing the body. Do meditation and
fasting. Practising penance is practising non-co-operation with the body. Do not co-operate with the body so much
that it may become a hindering factor in practising physical restraint. The main basis of social system is to non-co-
operate with the evil. For example, if a person burns his wife alive for dowry, then such a cruel person should be
non-co-operated by the society by walking out of events like his marriage etc.
1.4.5 Sympathy: Non-Sympathy : The fourth characteristic of society is sympathy. Sympathy has developed
a lot in the society. If a person suffers from pain many people come to show their concerns. If a person dies then too many
people come to offer condolence. Sympathy is equally developed on the other hand. Sympathy helps reduce a persons
pain and grief. He feels his grief is not his alone but the whole of society is attached to him. If feeling of sympathy is
developed on one hand, feeling of non-sympathy is equally developed on the other hand. A person involved in wrong and
immoral acts does societys sympathy.
1.4.6 Tolerance: Non-Tolerance : The fifth characteristic of the society is of tolerance. People in the
society vary all by their interests and tendencies. In this condition, society cannot work without tolerance. Society is
like the earth, which tolerates every thing but society cannot function on the basis of tolerance alone. This is a natural
law that electricity turns only when positive and negative come in contact. This is an important basis of Anekant. It
has tolerance and non-tolerance also. Many people speak in this language - there is a limit of toleration. I will not
tolerate any more. This feeling of non-toleration becomes an important element of social system.
1.4.7 Democracy: Basis of Health : Five fundamental basis of social system are liberty, equality, co-
operation, sympathy and toleration. Without Anuvrat, liberty cannot fruit. Until non-violence, truth, etc. do not
develop in life; a person cannot let others live with liberty. If these elements of Anuvrat dont develop, society cannot
function. In the absence of equality and toleration, society cannot regulate properly. For development of these
elements, Anuvrat is essential. If we dont create faith for these elements, then the fundamentals of social system will
shake. Today, the morality of the society attacks the fundamentals of social system. This way ones own feet are
stricken by axe by ones own hand. Many are such who dont want to do any evil, are in dark. For them, Anuvrat
acts as an illumination. It possesses the potential to maintain the identity and existence of the society. This is the basis
of health of Democracy.
2.0 Concept of Culture
The place soul has in a person the same place culture has in the society; with the difference that it is not for self
but for the truth, which is the goal of an individual. In this way, Sanskriti means something, which can refer on
personal level. It means gaining completeness. According to another interpretation, Samskriti and Sanskriti both
originate from the word Sanskara, which means accomplishing some religious activities. Thus, the plan purifying a
persons life is sanskriti, which comments a biological being into a social being. Actually, Sanskriti indicates such
an integrated life, which is cultured by various Sanskaras. In this way, every society has philosophy, science, arts
and other creativities, which are arranged as the ladder of priorities according to the character of a particular
society.
It is mentioned in the book Development of Indian Culture that Culture is the creativity of man in the field of
resources to fulfil his material needs. But culture results from the efforts one takes to make its life beautiful and
friendly. Culture includes development by man in religion, philosophy, literature, music, art, customs and institutions.
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Since man is a social animal, so his culture also develops in social and collective form. Living in isolation, man
cannot progress in material and cultural fields. Therefore, culture is not a result of efforts of an individual alone; its
the result of the collective efforts of uncountable men in society. The efforts are such, which the coming generations
also do continuously. This is the reason of gradual development of culture. Its not the result of an era but of the
collective and continuous effort of various people in different eras.
2.1.0 Meaning of Culture : The word Samskriti (culture) originates from Samskrit, which means
refined. In this way, culture means something, which can do personal refinement. It means to achieve the goal of
completeness. According to another explanation, both the words Samskriti and Samskrit originate from the word
Samskara, which means Act of purifying or accomplishing certain religious activities. In this way, culture is the
program to purify an individuals life, which converts a biological being into a social being. Culture, in a general
sense, means an indicator of entire life, which one receives after refining various impressions.
2.2.0 Nature of Culture : What is the nature? According to one writer Culture is introducing yourself to
the best known and said things in the world. According to another definition, Culture is the state produced by
development as strengthening and training of mental and physical power. It is the purity of mind, conduct and
behaviour. It is the enlightening of civilized from within. In this sense, culture is something, which is fundamental and
international.
All that which man has collectively learnt and achieved from its history and geography, he has accepted because
of its value and worth. In his personal and public life, in his conduct and thoughts, in behave and humour, in institutions,
management, in lifestyle, dress and entire relation and this entire life style is culture. In short, it can be said that the
name of value consciousness of any human community is culture, which effects the whole lifestyle of that community
and inspires its conduct, thoughts, food and behaviour.
According to Madan Mohan Malviya, The concrete form of impressions of one type is known as culture,
which is expressed through thoughts, dress, language, conduct, behaviour, cultures and traditions, etc. Poetry, art,
philosophy, ethical sciences, beauty, enjoyment, etc. are related to culture. An eternal truth is enlightened in culture.
According to Edward Tylor, Culture is that complex, which includes habits and skills like knowledge, beliefs, art,
conduct, law, traditions, etc. which man receives being a member of the society. Malinosky opines that, Culture is
an integrated system of needs and purposeful activities.
According to Ruthbenetics, Culture is considered as a ideas. Like an individual, culture also has a stable
ideas. According to Gilin and Gilin, Every group and society has a group of such ideas of behaviour, which are
quite common in its members, which are transferred from one generation to another and are taught to children and
which have continuous possibility of changing. These general ideas are called culture. According to Majumdar and
Madan, The way of living life is known as culture.
On the basis of above definitions, it can be said that culture is an important unit of material and immaterial
element in which an individual lives from birth till death and learn to behave in accordance with the social values.
2.3.0 Character of Culture : According to Dr. Hardwarilal Sharma Culture is a value within itself. The
moment value consciousness arose, culture took its birth. Culture is a way of profiting the development, expansion,
power and prosperity for human life. Whatever is, is nature and whatever should be, is its culture. It is the value
and destination of life. The path of is to should be, is the path of culture. Nature is the ancient source of entire
collections acquired by man. In short, culture is the collection of impression.
Due to adjustability, all life values are for its protection and prosperity. Thus, from the viewpoint, culture, being
a collection of values, can be considered as a form of adjustment i.e. culture is adjustment whose destination is
protector and prosperity f life.
In the description of science of culture, it is mentioned that, Whatever it is today, it has the contribution of
process of nature and impression of one more man. Culture is group of impressions and that culture has become a
power, like nature.
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2.4.0 Types of Culture : Culture is of two types 1. Material culture 2. Non-material culture
2.4.1 Material Culture : Material culture means those material things, which man creates for his comforts
and fulfillments of needs. Bearstead has explained its concrete form by dividing all the elements of material culture
in main thirteen categories. These thirteen categories are as follows 1. Machine, 2. Apparatus, 3. Utensils, 4.
Building, 5. Roads, 6.Bridges, 7. Artifacts, 8. Artistic things, 9. Clothes, 10. Vehicles, 11. Furniture, 12. Edibles,
13. Medicines.
2.4.2 Non-material Culture :Non-material culture means those elements, which have no form. Under
these are included thoughts, beliefs, rules, traditions, customs, conduct, religion, art, literature, etc.
Both these types of cultures effect the personality of a person.
2.5.0 Character or importance of culture : The character of culture plays an important role in its
importance. Culture has the following characteristics
2.5.1 Every discovery and experience is a part of culture : Both aspects are included in culture.
Man creates material elements for his comforts and receives non-material elements in heredity.
2.5.2 Culture is a learnt behaviour : Hobel has given the maximum importance to this character or
culture. According to Lundberd, Culture is not related to innate fundamental traits or biological heredity but is
based on social learning and experiences.
2.5.3 Culture has the property of being transferred : The biggest of property of culture is of being
transferred. Thoughts, religion, code of conduct, law, etc. are transmitted from one generation to another. A child
receives culture from his parents and other members of the family.
2.5.4 Culture is refined : Culture is refined due to growing experience of every generation. Eg. Initially ox
driven cart was the main part of material culture. Due to continuous growing experience of man, today jet planes and
fast trains are important part of material culture.
2.5.5 Culture develops sociability :Culture is means, which makes a child learn to behave according
to society. An individual has two types of inspirations innate and acquired. He satisfies both the types of inspirations
in a special way and these ways become a part of fulfillment of his needs.
2.5.6 Culture sets behaving and thinking way : Every culture has such ways by which adjusts himself
to various conditions. These ways, customs, traditions, values, etc. are transferred from one generation to another
and these set an individuals behaving and thinking way.
2.5.7 Culture is the ideal of the group : Every group considers its culture as an ideal. It is so because
culture is created by group habits and group behavourial standards and because the ideal norms of group are
mingled with these behaviours, culture also becomes ideal. Then, an individual considers his culture far supernatural
and higher than other cultures.
2.5.8 Culture has the property of sociability : According to Lundberg, Culture is a social event
because it develops from human interactivities. Besides this, the participants of culture are all the members of a
society or group. Man develops social properties from culture. Thus, culture has all the properties, which are
necessary for becoming favourable for a society.
2.5.9 Culture has the property of adaptation : Culture develops according to geographical and social
conditions. There is no struggle between conditions and culture. Like, Tundrass culture has no importance in Indian
culture. Similarly Indian culture is meaningless in Tundra. Because culture has the property of changing according to
time, man is considered the most adaptable animal.
2.5.10 Culture has the property of fulfilling needs : Need is the mother of invention. Man does
every development and research for fulfilling his needs. Social and innate needs play an important role in creating
culture.
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2.5.11 Individual and Culture are inseparably related : Culture is beyond individual and its effect
is more important. Culture is the result of collective behaviour. Therefore, it is necessary for all individuals to accept
and follow it. When culture doesnt fulfil a mans objectives, then gradual changes are tried. But one individual alone
cannot change the culture.
2.5.12 Every society has a different culture : Due to variations in social and geographical conditions
of every society, the culture is also different. Invention is related to the material aspect of culture and inventions are
always as per the needs of a particular society. Besides this, due to difference in needs, there is difference of
opinions and the way of behaving. In this way, the non-element part of culture is seen in different ways in the society.
Thus, with the difference in society, difference in culture is found.
2.5.13 The basis of human life is Culture : At the time of birth, man is a biological being but family,
group, neighbours, school, religious organisations, etc. make him learn socialization. As he grows up, changes take
place in emotions and behaviour and a stage comes, he achieves social matureness.
On the basis of above characteristics, it can be said that culture is such an effective treasure of good things that
makes a man more productive for the society.
2.6.0 Science of Living and Culture
For a being, it is important to do a business for earning; since without that the needs cannot be fulfilled. But
Acharya Shri Tulsi considers morality important in business. In this context, his ideas are very effective In business,
negligence of morality is an offence. In shastras, it is not certain when will man destroy. But if man is not moral and
idealistic, then he will fall in his own eyes. This situation is worse than destroying? Every businessman knows that
wealth may go but goodwill must not decline. A person who stands on this ideal can never be immoral. The society,
which discovers moral and cultural values enlightens and is always happy.
Acharya Shri Tulsi considers that business and trade bad for society, which attacks the culture. In this context
of advertisements his ideas are very touching Advertisement is a business. If this business was like other businesss,
then there was no need of giving consideration about this business. But when it starts questioning the character and
intellectual of man, then one must be alert. For advertisement of sarees, a photograph of a young girl is shown and
written that I will marry in Delhi because there I will get the best sarees to wear. A tourist company makes it say from
the mouth of a girl, going to marry that I will marry that man, who can make me travel to foreign. In this way,
advertisement diverts the mind of young generation. In this context, Acharya Shri Tulsi said Making cigarettes
especially for women and advertising it, is declining of women. This may be economically profitable for cigarette
companies but who will guess that how much will it effect the culture of country?
In this way, Acharya Tulsi is not ready to consider a group of person as a society. According to him, the
members of society must have the following characteristics The society whose members are strong like steel,
have faith in organisation, enlightened to character, ability to do hard work and achievement of aims; such society
can reach to its objectives in very less time.
Society plays an important role in making the culture pure. Need is that we make these experiments an important
part of our life.
Questions
1. Essay Type Questions
1. Analyse the concept of society and culture with reference to Science of Living.
2. Short Answer Type Questions
1. Write the characteristics of culture.
2. Write the importance of society.
3. Very Short Answer Type Questions
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1. From where has the word culture originated?
2. How many types of culture are there?
3. How many things are necessary for social relations?
4. Berstead has divided physical culture in how many levels?
5. Who said it Every working member of society is a socialist. The past of socialization is very ancient or
long?
6. Who said it Let money go but not goodwill The person standing on this ideal can never be immoral?
7. Who is the author of the book Society?
8. ________________ is related to the physical aspect of culture and invention is made according to the needs
of the society.
9. According to Lundberg, culture is a social happening because it is developed through the medium of human
_____________.
10. Culture is the only medium by which a child learns to do ____________according to the society.
Reference Books
1. Jeewan Vigyan Bahuaayami Shiksha Pranali Acharya Mahaprajna
2. Loktantra : Naya VyaktiNaya Samaj Acharya Mahaprajna
3. Anuvrat Darshan Yuvacharya Mahaprajna (Acharya Mahaprajna)
4. Naitikto Ka Gurutvakarshan Muni Nathmal (Acharya Mahaprajna)
5. Development of Indian Culture Satyaketu Vidyalankar
6. Samajshastra Aggrawal, J. K.
7. Samajshastra Ke Shithhant Shyamdhar Singh
8. Bharat Me Samaj Motilal Gupta
9. Basic elements of social relation Motilal Gupta
10. Sanskriti Vigyan Ki Rooprekha P.D.Mishra
11. Samkaleen Bhartiya Samaj Ki Samajic Gatisheelta Dr. Om Prakash Verma
12. Bharat Ka Samajshastra Dr. M.M. Lavaniya and Shashi K. Jain
13. Acharya Tulsi SahityaAek Paryevekshan Samani Kusumpragya
Author : Dr. Samani Sthitpragya
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Unit 1 : Healthy Social Structure and Science of Living
LESSON 2 :
Value and Socialization Concept and Importance
0.0 Objectives
1.0 Nature of Value
1.1 Importnce of Values
1.2 Need of Values
1.3 The Process of Development of Values
1.4 Emotions and Values
1.5 Types of Emotions
1.6 Training of Values by Contemplating and Bhawana
2.0 Socialization
2.1 Meaning of Socialization
2.2 Nature of Socialization
2.3 Concept of Socialization
2.3.1 Family
2.3.2 School
2.3.3 Society
2.3.4 Caste
2.3.5 Neighbourhood
2.3.6 Group
2.4 Factors hindering Socialization
2.4.1 Social situations
2.4.2 Childhood situations
2.4.3 Religious situations
2.4.4 Cultural situations
2.4.5 Immediate situations
2.4.6 Other situations
2.5 Teachers Role in the Process of Socialization
3.0 Importance of Science of Living with reference ot Socialization
3.1 Non-violence
3.2 Anekant
3.3 Anuvrat
3.4 Preksha Meditation
Dear students,
In the first lesson, you read about the concept and importance of society and culture and Science of Living.
In this lesson, we will discuss about the concept and importance of value of socialization.
Objectives
1. You would understand the nature of values.
2. You would understand the importance of values.
3. You would understand the need of values.
4. You would understand the development of values.
5. You would understand the emotions and values.
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6. You would understand the types of emotions.
7. You would understand the value training through contemplation and Bhawana.
8. You would understand socialization.
9. You would understand the nature of socialization.
10. You would understand the concept of socialization.
11. You would understand the elements of socialization.
12. You would understand the hindering elements in socialization.
13. You would understand the role of teacher in socialization.
14. You would understand the importance of socialization with reference to Science of Living.
Introduction
Present age is the age of individualism. Democracy has increased the importance of an individual and has determined
in a different way, his social and natural duties. Therefore, even today the concept persists that if each citizen has
good qualities, then the society and ultimately the nation will be rich in qualities.
1.0 Nature of Value
Nitishastra describe values qualitatively. In the words of Urban A value is that which fulfills human desires.
According to Pral Value is a word, which is applied for those things which are present on the outer end of
relations of liking, the internal end of which is a human psyche, which likes.
According to Dr. RadhaKrishnan A man should live for values of soul, truth and humanity. In this way,
values are continuous source of life. Therefore, each great man, thinker and educational philosopher has imagined
life values according to their way of thinking.
Jagatguru Shankaracharya has accepted life values as truth, non-violence, mercy, non-acquisitiveness, unity,
love, sympathy, penance, devotion, continence, prayers, sacrifice, simplicity, etc. and has used these values in the
field of education.
The individualistic properties mentioned in Shantiparva and their values having moral responsibilities have
their worth even today. The moral values mentioned in Shantiparva have high humanitarian significance and each
age and society is equally receptive for them. The moral properties, which help each person defend human values,
are patience, forgiveness, truthfulness, cleanliness, control over senses, earning knowledge, individuality, control
over anger, politeness, non- stealing. The moral values, which are accepted by society like penance, sacrifice,
etc. are worthwhile on personal level even today.
Commission for Education (1964-66) has said, The education system should emphasise on eternal,
social, moral values. On the basis of Kothari Commission for Education (1964-66), major changes were made
in school education in 1975, according to which, character building and human values could be taught in the course
of education.
1.1 Importance of Values : According to Dr. Vaidyanath Prakash Verma, Values like intelligence, intellect,
courage, sympathy, simple living and high thinking these values are symptoms of an ideal human. To develop
these properties and to instill them in children we will have to prepare a syllabus accordingly, otherwise human
values can never be developed. Degradation of human values may one day become the cause of destruction of
humanity.
Confucius, a Chinese Philosopher and Educationalist, emphasised on materialising his thoughts on development
of ideal human by means of education. An individual may come across his thoughts with the help of well-arranged
and true education. He develops the capacity of making good qualities, a part of his character with the help of
intelligence and intellect and step towards the betterment of humanity. The ideal of simple living and high thinking
will help human to reach the peak of humanity. The Yahudi Mosage briefed Education as Simple living and
high thinking help develop humanistic properties within ourselves and also help develop the symptoms of expertise
and also power with the help of which, we can go for the betterment of not only ourselves but for society, nature
and world as a whole.
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Pandit Madan Mohan Malviya, the founder of Kashi Hindu University, also considered the development of
human values as the ultimate goal of Education. Our Sarvodaya philosophy also is about the theory of everybodys
development and upliftment. The aim of Sarvodaya is establishment of classless, casteless and unexploited society
on the basis of non-violence and truth, in which every person gets appropriate opportunity for his development.
Such a society can be build on the basis of sympathy, love and non-violence and then only the dream of brotherhood
and betterment of every human will be materialised ( Shiksha Shastra Page 495,496) .
The education commission has talked about achieving modernity, alongwith it, the commission admits that
the Indian society inherits a great culture. The commission also admits that modernity does not mean refusing to
accept the importance of building moral, spiritual and self-disciplinary values. If modernisation were life energy,
then it would have to gain from soul.
Generally, it is said that spiritual, moral and religious values are related to personal development. In this
regard, the commission states that individual and society supplement each other. The commission says that, It
depends upon the values and inspiration of a person, the reason for accepting values for personal development
or for the development of the society.
1.2 Need of Values : Present age is the age of cultural struggle. The struggle between materialism and
spiritualism, struggle between individual and policy struggle between intellect and unintellect. Its a struggle for
values, principles and ideals. Man has bees misguided in this process of struggle. The commission realises these
conditions and has said that, Degradation of the social and moral values in the new generation is loading to severe
social and moral struggle in the west. The Western thinkers now feel that there should be a balance between
knowledge and efficiency, the religious and moral thinking should be related to science, self-knowledge should be
researched, the meaning of life should be acknowledged and the real truth should be realised.
1.3 The Process of Development of Values : The Education Commission has suggested following
measures for the development of religious, moral and spiritual values
1. The central and state government should arrange for moral, social and spiritual education in all the
educational institutions. This education should be in accordance with the syllabus presented by the
University Commission.
2. The Educational institutions run by personal management i.e. the private institutions should also arrange
for providing moral, social and spiritual values in the education.
3. On primary level, such education must be provided with the help of moral stories.
4. In the school, one or two periods in the timetable must be allotted for providing such education.
5. Teachers must present high ideals.
6. Universities must have a department called Comparative Religion.
7. On Secondary level, mutual discussion should be emphasised to increase such knowledge.
The Commission also supported the views of Prakash Committee. This committee has also given some
suggestion for moral development.
1.4 Emotions and Values : Emotions have an important contribution in achieving the real goal of
education.Educational psychologists believe that emotions and learning process are deeply connected. Both the
aspect of life i.e. emotions and intellectual development are mutually dependent. A student can forget a thing learnt
out of anger or fear. Emotions are a source of activity. Character building, mental development, interest in a particular
subject and the concentration power etc. of a student depends upon the right training of their emotions. By the
time development of emotions, the students develop the feeling of courage, bravery, sympathy, love, pity and
knowledge. It can also lead him to do great job. Emotion is a strong inspirational source. If the path of emotions
is faulty, so will be the form of activity. Therefore, to lead the emotions of students on the right path, it is essential
that the environment around them is loving. ( Shiksha Shastra Page 498)
1.5 Types of Emotions : Emotions are of two types 1. Inhibitory, 2. Determinatory
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1. Inhibitory The emotions producing feelings of hatred, anger, jealousy, etc. are called inhibitory emotions.
2. Determinatory Emotions producing feelings of sympathy, love, pity and compassion are called
determinatory emotions. Such emotions should be preferred by the teachers. Using such emotions, the
teachers can help produce the feelings of love, pity, unity, compassion, liberalisation, happiness, peace
and universal brotherhood in the students. This way, teachers, who are guide of the students, can prove
useful for the betterment of the society and nation.
In the development, regulation, organisation and co-ordination of human values, religions, moral and character
education is very important. We can become capable of evaluating humanity only when our complete personality
is built up and regulated by these values. Now its clearly proved that values play a very big role in socialization.
1.6 Training of Values by Contemplating and Bhawana
According to Acharya Mahaprajna, use of contemplation and Bhawana can help develop values in our
practical life. Activities based on values are the backbone of development of life. Those moral, social, mental,
emotional and spiritual values, which can be developed in the students with the help of contemplation and Bhawana
are as follows
1. Dutifulness 2. Self-Discipline 3. Truth 4. Co-ordination
5. Secularism 6. Human Unity 6. Human Unity 7. Co-existence
8. National Responsibility 9. Mental Balance 10. Patience 11. Authenticity
12. Compassion 13. Purity 14. Tolerance 15. Modesty
16. Straight Forwardness 17. Self-Discipline 18. Friendliness 19. Fearlessness
20. Freedom from greed 21. Will Power 22. Detachment
These values cant develop merely by bookish knowledge. This is possible only by regular practice of
experiment. Auto suggestion and perception of psychic colours, help bring about desired internal (chemical) change.
As a result, personality modifies and development of positive values take place. In this way, auto suggestion and
contemplation can be determined and made for the development of any desired value.
In this way, moral values are always accepted by society and nation for solving present day problems. These
eternal values of humanity will always guide the path of humanity for the times to come.
2.0 Socialization
In the present age of non-peace and unrest and cultural struggle, we are in need of a type of education,
which can help build high ideals and values in our character, which is the mother of true humanity. The way in
which socialization of present human society is required and in the same way commercial and materialistic tendencies
of the modern age need to turn towards humanisation, so that people may develop the feeling of public service.
Actually, only on a strong base of humanisation can the huge building of socialization be formed.
2.1 Meaning of Socialization : At the time of birth, a child is a group of unbalanced movements, who
struggles and with the help of elders tries to live otherwise is bound to be destroyed. This biological necessity
reflects in the uprising socialization of the human child. It is such a process, which does not accept any definition
in words of biological struggle for existence but in the final analysis it finds clarification in high values of life under
moral and social conception. It is also certain that if a child is brought up amongst animals, then he cannot develop
human ways. Even standing straight and walking on two legs is learnt amongst humans. As a result, in a
comprehensive form all the human knowledge is a part of process of socialization.
2.2 Nature of Socialization : Different thinkers have expressed different views explaining the meaning
of socialization.
According to Harry M. Johnson, Socialization is that process of learning which makes the social grounds of
the learner worth fulfilling.
According to Watson, Socialization is a social and psychological subject.
According to Sorokin, Socialization is a process of exchange of cultural and thoughtful factors.
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According to Draver, Socialization is a process by which an individual adapts to a social environment and
becomes a recognised co-operative efficient member of the environment.
According to S.S.Mathur, By Socialization, we mean a process by which a child learns social matters and
makes them a part of the personality.
According to the views of Kimbal Young, Socialization means that the individual learns the folkways, rules,
laws and other features of his culture, as well as skills and other necessary habits which enable him to become a
functioning member of the society. He learns to identify with the aims and values of his life, neighbourhood, class
and community. In short, the whole process of socialization falls within the scope of inter-action of the social act.
Durkhim, in Education and Sociology, has said, Education is the effect made by older generation on people
who are not yet ready for social life. Its aim is to develop a special type of physical, intellectual, moral phases in a
child, which is liked by particular society and which are needed in that social environment in which a particular
person will have to live. In short, education is socialization of young generation.
In this way, socialization is a process, in which a person learns to develop his habits, tendencies, interests,
beliefs, values and ideals while living in a society.
2.3 Concept of Socialization : The culturization of a child is called socialization. Therefore, we can say
that different forms of culture effect the socialization of a child. The institution which help develop socialization in
a child are as follows-
2.3.1 Family : Plays the most important role in socialization. A family brings up a child and fulfills his basic
needs. A family is that institution which forms the first educational environment of a child. The environment of an
ideal family is quite disciplined. The family tries to stop the arbitrary behaviour, jealousy and irregular behaviour
of the child. The family is required to create the favourable conditions for the physical, mental, emotional, religious,
moral and character development in the personality of a child. Actually, these properties are the source of
socialization, in the absence of which the child becomes uncontrolled. The high ideals of an organised family train
a child to good at behaviour and discipline forms a part of his character. A child learns socialization, first of all, in
the family itself. A child of a family having environment of narrow-mindedness tends inhuman elements. Kimbal
Young says, Of the various agencies of socialization in the society, the family is the most important. The role of
parents of a child is very important in the socialization of a child. If the relationship between them is fine, then the
socialization of the child happens in a right way.
The social and economic conditions of a family also effect a child. J.S.Plant has done important studies in this
regard, on the basis of which, he concluded that if the family suffers economic crises, then the child develops properties
like tolerance, etc. On growing up, such children feel pleasure and satisfaction in accumulating money. Such children
develop some complexes and consider themselves inferior to others.
2.3.2 School : The real socialization of a child takes place in school. School inspires him for mental, social
and emotional development. The school provides him with education of social and cultural ideas and conceptions.
On staying with students of other castes, society, class and religion, he also learns the properties of tolerance,
compassion, religion, morality, etc. The syllabus and extracurricular activities help develop socialization. The
education of discipline makes him a civilized citizen.
The other activities of school which effect his socialization are
Results of examinations, participation in sports, number of students, teachers and their abilities, etc.
2.3.3 Society : The society effects the socialization of a child in different ways literature, music, art,
culture, religion, various castes and their traditions, classes and their colour, general means of education, informal
education system, means of entertainment and social facilities, etc.
2.3.4 Caste : It plays an important role in socialization. Every caste has its own tradition, customs, culture,
religion, economic level, cultural achievements etc. Every child socialises according to his caste and gives importance
to it.
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2.3.5 Neighbourhood : It effects a child. The company of the neighbours or their children can either
improve or degrade a child. Actually, neighbourhood is a type of big family. A good neighbour can fulfil the duty
of parents, friends, etc. Thus, neighbourhood effects the socialization of a child.
2.3.6 Group : It has an important role in socialization. Groups effecting a child are friends, classmates,
entertainment centres, religious groups, playgroups. At these places, a child develops socialization in the group.
2.4.0 Factors hindering Socialization : According to Maslow and Mittleman, the factors, which hinder
the socialization of a child are
2.4.1 Social situations : Sometimes there are some types of conflicts in a society due to which a child
cannot socialise.
2.4.2 Childhood situations : If the child does not get proper care from the parents during the childhood
and the environment of the family is not suitable for him, he feels unnecessarily tortured and cannot socialise.
2.4.3 Religious situations : Religious orthodoxness and blind faith in religion, showoff religious
superstitions hinder the development of socialization of a child.
2.4.4 Cultural situations : These include situations, which destroy culture like prejudice related to a
religion, class, element, colour and caste, poverty, etc.
2.4.5 Immediate situations : These include situations like disappointment, dishonour, injustice,
irregularities, hardships, jealousy, hatred, etc.
2.4.6 Other situations : These include education of school, lack of self-dependence, physically
handicapped, comparisons with others, failures, guilt feelings, inferior complexes, lac of friends, etc. These hinder
socialization.
2.5.0 Teachers Role in the Process of Socialization
In the process of socialization, first of all family and then school plays an important role in the socialization of
a child. In the school, the most important role is played by the teacher. According to Dr. S.S.Mathur, The role of
teacher is considered more important than that of society. It is believed that a teacher encourages those behaviours
in a student, which help him socialise.
On the basis of the following qualities, the teacher helps complete the process of socialization
1. By presenting himself as an ideal in the society.
2. In the form of attaining socialization in a child.
3. Teachers socialization in the form of teachers background.
4. By knowing the merits and demerits of society.
5. In the form of a social worker.
6. Presenting social ideal in the form of a social person.
7. By developing a childs character.
8. By guiding a child according to his interest and tendency.
9. The teacher should behave in a way in which he may effect the students.
10. Teacher should be moral, ideal, should have a good character, and have feelings of mercy and
donations.
Having all these achievements, a teacher helps socialization of a child. Therefore, a teachers life should have
the above ideals.
3.0 Importance of Science of Living with refence to Socialization
For the all round development of society, socialization of a child is a must. Importance of socialization is
three way in the past, in the present and in future. The means of socialization are family, school, neighbourhood,
society, culture, etc. The healthier and improvised the means, the more cultured the society.
Science of Living plays an important role in the development of values. For the development of values, the
training includes four organs 1. Non-Violence 2. Anekant 3. Anuvrat 4. Preksha Meditation.
17
3.1 Non-Violence : For the development of a healthy society, development of feeling of non-violence is
essential in every individual. This helps develop liberal feeling of friendship, compassion, universality, etc. When
the process of Science of Living is accompanied by feeling of non-violence, the crime, violence and enmity in the
society are minimised. Therefore, awakening of non-violent consciousness is essential.
3.2 Anekant : Life has many contradictions, the answers to which can be sought with the help of Anekant.
If we have the viewpoint of Anekant and see opposite things with different viewpoints, then we get the solutions.
The socialists declared that struggle is essential for life because they did not understand the co-existence of
contradictory pairs and theory of opposition. Those who have understood it have got the core of Anekant viewpoint
and declared that each individual can become a support for other and each substance can become a support for
other substance. Struggle is not the rule of nature, it is imposed. In this way, Anekants training help clarifying
myths and provides new view for socialization. Anekant is that medium for socialization which solves all the problems
coming in the way of life and develops a healthy environment.
3.3 Anuvrat : Success in life is not possible for the development of will power. In the absence of the feeling
of control and vrat, nobody can live a healthy life. The key for healthy life is Anuvrat. Anuvrat means small and
Vrat means rules a vows. When a person works according to these small rules, then he can save himself from
antisocial elements.
3.4 Preksha Meditation : Whereas on one hand, to develop the feeling of Non-Violence, Anekant and
Anuvrat, we have theoretical training, on the other hand, its practical aspect is its Preksha Meditation. Preksha
Meditation is a unique way of socializing.
In this way, use of Science of Living has special importance in the process of socialization. They are not only
an important means of socializing but also help carry on the process of healthy socialization in children, young,
matured and aged.
Questions
1. Essay Type Questions
1. Analyse the favouring and hindering elements of concept of Socialisation.
2. Short Type Answers
1. Analyse the nature of value.
2. Write a short note on emotions and value.
3. Very Short Type Answers
1. There is still importance of personal attributes and their moral liability ______________
2. Decrease in human values can become the reason of destruction of _______________.
3. _______________ department must be established in universities.
4. ________________ plays an important role in obtaining the actual aim of education.
5. The emotions, which evoke the feeling of jealousy, temper, etc., are known as ___________.
6. Emotions are of how many types?
7. According to Pandit Madan Mohan Malviya, what is the last objective of education?
8. What is socialisation, according to Waterson?
9. What is Culturalisation?
10.Whose contribution is the most important in socialisation?
Reference Books
1. Shikshashastra Dr. Vaidyanath Prasad Verma
2. Principle of Education Dr. Shaligram Tripathi
3. Moral Principes of Shantiparva Dr. Harivansh Aneja
4. General Principles of Education Pathak and Tripathi
5. Jeewan Vigyan Ke Rooprekha Acharya Mahaprajna, Editor Muni Dharmesh Kumar
Author : Dr. Samani Sthitpragya
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Unit 1 : Healthy Social Structure and Science of Living
LESSON 3:
Concept of Social Control, Social Change and Education:
Types and Science of Living in its Process
0.0 Objective
1.0 Introduction
1.1 Nature of social control
1.2 Objectives of Social control
1.3 Need of Social control
1.3.1 Adjustment
1.3.2 Security
1.3.3 Social Organisation
1.3.4 Social Balance
1.3.5 Progress and Development
1.3.6 Development of Social Interaction
1.3.7 Development of Personality
1.4 Types of Social control
1.4.1 Formal
1.4.2 Informal
1.4.3 Direct
1.4.4 Indirect
1.4.5 Conscious
1.4.6 Unconscious
1.4.7 Positive
1.4.8 Negative
1.4.9 Optional
1.4.10 Pressurised Control
1.5 Mean of Social control
1.5.1 Institutions of Social control
2.0 Concept of Social Change and Education
2.1 Meaning of Social change
2.2 Nature of Social change
2.3 The causes of Social change
2.4 Relations between Education and Social change
2.5 Education Initiates Social change
2.5.1 Social change in India due to English Education
2.5.2 Social changes due to Science Education
2.5.3 Social change due to orthodoxness
2.6 Education follows social change
2.6.1 Educational change due to social needs of new India
2.6.2 Educational Change due to Cultural Adaptations
2.6.2.1 Material Culture
2.6.2.2 Non-material culture
2.6.3 Educational change due to social foreces
2.7 Role of Education in social chanbge
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Dear Students,
In the second lesson of second paper, you got the knowledge about the concepts and importance of value and
socialitsation. In this lesson, we will discuss about the social control social change and elements, types and processes
of education.
Objectives
By studying this lesson, you will be introduced to the following facts
1. You will understand the nature of social control.
2. You will be introduced to the objectives of social control.
3. You will know the reasons for the need of social control.
4. You will get to know the types of social control.
5. You will understand the sources of social control.
6. You will be introduced to the institutions of social control.
7. You will understand social change and elements of education.
8. You will understand the meaning of social change.
9. You will understand the nature of social change.
10. You will understand the reasons of social change.
11. You will know the relation of educational and social change.
12. You will understand the facts of social change by education.
13. You will get introduced to the facts following social change by education.
14. You will understand the role of education in social control.
15. You will understand the inter-relation of social change and science of living.
1.0 Introduction
The concept of social control is one of the basic concepts of sociology. The reason is that social control works
as a balancing force in the society. If the rules are not applied on the members of the society, then the behaviour of
each member will differ. Then the uniformity of rules of social interaction will finish. The result being, spreading of
mismanagement in the society and the existence of society will come under risk or will be endangered. Every society
essentially has some rules, which controls the behaviour of its members.
1.1 Nature of social control :According to Maichiwer and Page, By social control, we mean that system
which helps maintain unity in the society and also which works in the form of a changeable balance.
According to Botomor, Social control means a collection of those values and ideals which helps reduce or
remove the struggle and tension between individual and group, so that the strength of an exclusive group can be
maintained. It also refers to such relations which become a means of communication of these values and ideals and
they are incorporated in the society.
According to E.S.Rass, Social control is the arrangements of those systems, which help the society to make
its members in accordance with standard behaviour.
According to Landis, Social control is a process by which social system is established and maintained.
According to Gilin and Gilin, Social control is a system of those means which also include signal, insistence,
resistance and rule and physical power and by which a society brings the behaviour of the group to a standard level
or by which a group changes the behaviour of its members according to the standard rules.
According to Mackiver and Page, Social control means a way by which a social system maintains its unity and
stability or by which the total system remains activated in the form of a changeable balance.
According to Augburn and Mimcaff, The system of social control is that standard of pressure which tries to
maintain the system and established ruled.
Murray believes that social control is related to all those processes and trials, which help the group to keep
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control over its internal tensions and struggles and thus moves towards constructive works.
According to Tolent Parsons, Social control nips in the bud the tendencies leading to wrong path.
From the above definitions, it is clear that social control is an important element in the construction of healthy
and ideal society.
1.2 Objectives of Social control : Kimbal young in his book, A handbook of Social Psychology has
clarified the objective of social control in the following way
The objective of social control is repeating such trials by which social stability may become possible and which
may make available the ways for the progress and development of people. The main objective of social control is to
bring about uniformity, unity and continuity in a specific society. In short, social control has following objectives
1. Protection of an individual 2. To establish social system
3. To maintain social uniformity 4. To develop sociability
1.3.0 Need of Social control : An individual works in an organised and planned way from birth till death.
He develops discipline to an extent that he does not feel external pressure. From the time the society has formed,
man felt like living a social life. To fulfill the needs, he started with social labour and efforts. From then, the need of
social control was felt. In the present time, the feeling of depending on each other is reducing. An individual alone
cannot do that much of labour. In that situation the importance of social control further enhances. The reasons for the
need of social control are as follows
1.3.1 Adjustment : An individual has endless desires. A person tries to fulfil his desires using ways acceptable
by the society. But when he does not find favourable personal and social conditions, then starts with antisocial
behaviour for his satisfaction. This produces a condition of mal adjustment between individual and society. Adjustment
means behaving in a balanced and systematized way according to the society which generally a person cannot do.
This leads to mismanagement in the society. Social control works for making the social conditions continuously
favourable. As a result, an individual keeps on adjusting himself according to social conditions.
1.3.2 Security : According to Habbs, Individual created society for the purpose of getting protection.
This seems to be true because when man was not living in society, he was free. Later he formed society in which,
with the passage of time developed hunger, selfishness, greed, exploitation, fights, etc. Life became difficult and
poverty spread. Thus, all united to make a social compromise and thus, accepted social control. Thus, social control
is an important means for providing protection to individual and society.
1.3.3 Social Organisation : Like to maintain health, man arranges for food and water, similarly, for
conduction of the act of society in an orderly manner and for maintaining law-order and control, social organisation
is required.
1.3.4 Social Balance : Sociologist Parsons believes that an individual cannot do his act all alone to fulfil all
his needs. Thus, he needs co-operation of other. Therefore, every person should have cordial relations with others.
Only then can social balance be maintained. It is an important condition for a successful life.
1.3.5 Progress and Development : Progress is an essential part of society but its direction should be
determined. Social control helps in converting the present conditions towards effective direction. Thus, controlled
conditions are required for social development also.
1.3.6 Development of Social Interaction : People come close and establish contacts with each other
by social interactions. It is done because it fulfills some special objective. It is essential for social interaction that
people effect each other, only then change in behaviour becomes possible.
1.3.7 Development of Personality : In the beginning, a child remains dependent on his parents. It is the
responsibility of parents that the child is kept under essential/necessary control so that he can develop his personality.
If the child is not controlled in childhood, then the child cannot adjust properly with the social conditions. Therefore,
general control contributes importantly in personality development.
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1.4.0 Types of Social control : Sociologists variate in their opinion about types of social control. Generally
speaking, social control is of following types
1.4.1 Formal : Control done by a government organisation or an organised institution and the form of which
is forcible and which an individual follows it in his awakened state, is called formal control. Thus, formal control is
that control, which comes into effect by fixed written laws and which people have to abide by. On disobeying these
rules, the person is punished by the court.
1.4.2 Informal : It is that control, which a group develops for their betterment. It is not related to the state
but to the society and that group in which a person lives. So as not to displease his group, a person gives them due
importance and acceptance. Examples of informal control are customs, traditions, social standards, morality,
religion, leadership, etc.
1.4.3 Direct : Primary groups are strongly related, have more mutuality, have informal relations, interaction
is effective. Therefore, these groups have direct control. The source of this control is the culture of the society. For
example, a child is under control and effect of parents, relatives, family members, teachers, etc.
1.4.4 Indirect : It is found in Secondary group. People accept them for their protection. It has an effective
essence of punishment.
1.4.5 Conscious : The process of social control is related to our values. When an ideal or thought becomes
a part of our values, then it is fixed in our brain permanently and while behaving we are so devoted towards them
that we do not have to think again and again to do that way. For example, in the beginning going to office may be a
bit troublesome, but coming daily becomes a rule and slowly he does not feel any pressure. But some rules are such,
which a person adopts knowingly. He is always conscious towards them and uses conscious in accepting the
control. Such control is known as conscious social control.
1.4.6 Unconscious : Opposite to the conscious control, alongwith individual development and growth, that
control which forms a part of his habit and which a person accepts without using his conscious and logic is called
Unconscious social control.
1.4.7 Positive : Positive social control means awarding a person to inspire him to behave correctly eg.
awarding the best-disciplined child so that all the students try to achieve it. As a result, the behave becomes idealistic.
It is human behaviour that the person likes to do those works, which leads to his acceptance and makes him gain
appreciation. Such control is Positive social control.
1.4.8 Negative : The control, which leads to punishment for doing a wrong act, disobeying the law and
ignoring social rules, is called negative social control. For example, putting a person behind bars, hanging him until
death, penalty, etc. Negative social control is more effective in society. Durkhim studied in backward tribes that a
person is so much afraid of punishment by the society that he cannot do any wrong work because in this society
each person is alert for the society. This is even true for the modern society.
1.4.9 Optional :Some social control are such, the acceptance or non-acceptance of which depends upon
the individual but he accepts them to fulfil his interest and satisfies his needs. For example, a student obeys the rules
of school or college because they are of his interest. If he does not do so, he wont gain knowledge. A child is asked
to behave in an appreciable way and he behaves in that way to gain appreciation. Such control is called optional
control.
1.4.10 Pressurised Control : The control in which pressure is used and the individual interest is not given
importance but is forced to accept them, such control is pressurised control. The form of such control is power
based.
1.5.0 Means of Social control : Means of social control means those measures, which make social
control possible. There are many means of social control. It is not that at a time only one mean controls the society
but all of these collectively work to regulate the management in the society.
22
Important means of Social control are -
1. Law 2. Customs 3. Traditions 4. Religions
5. Language 6. Way of thinking 7. Art and Literature 8. Education
9. Award and Punishment 10. Propaganda 11. Public View 12. Leadership
13. Code of Conduct 14. Group codes 15. Entertainment 16. Physical codes
17. Fashion
1.5.1 Institutions of Social control : The work of social control is done by family, state, religious
institutions, political institutions, educational institutions and other social institutions. In primary groups and village,
traditional institutions are more useful and active whereas in secondary groups, social control is done by secondary
institutions. From the above discussions, it is clear, the work of social control is done by various means. In simple
society, the control is done by customs, etc. whereas in complex and big societies, this work is done by law, police,
court, etc. This work is not possible only by one means. The primary control of social control is active, especially in
social groups. Explaining their importance, Parsons write, All these are simple ways of social control but are
fundamental in controlling of human behaviour. As a result of these controls, uniformity is produced in the member
of the society and ideals in behaviour are produced. When these measures fail in social control, only then the special
means are needed to apply.
2.0 Concept of Social Change and Education
Human society from olden times to the present is continuously developing and changing. When during the olden
and middle age, education wasnt too spread, at that time, the job of social change was conducted by various social
institutions. Today, after proper spread of education, it has become an important means of social change. In the
words of Dr. Radha Krishnan, Education is a means of change. The work which was done by family, religion,
social and political institutions, in simple societies, it is now done by educational institutions. Each society is always
active. Progressing society gets inspiration from its own experiences and always struggles to improve its present so
that its future may be bright. This is only reason, that every society is considered its natural and continuous process.
2.1 Meaning of Social change : The changes occurring in the structure and way of working of a society
are called its social change. It is clear that social change means a change in the relationship between the individuals
and different societies and a change in the way of behaving, accepted by them. No society can escape change.
2.2 Nature of Social change :According to Dr. P.D.Pathak and Tyagi, Changes take place regularly in a
society. Changes take place in a permanent society. Changes are so slow that they cannot be felt. According to Dr.
Shaligram Tripathi, A change takes place for a change. Actually, a change is a reason of development. Cultural,
social, educational, economic, political, etc, changes are considered as social changes.
On viewing Indian society, it is clear that many revolutionary changes have taken place from time to time. The
Indian society of today is different from that some decades ago. The things, resources and social ideals, people are
using today, were not even thought of by our ancestors. Social change can either be positive or negative, progressive
or backward, useful or harmful. An intellectual, alert and developed society always tries that the social change
occurring in it, are always positive, progressive and useful. The society, which has slow rate of changes, is called dull
society, whereas that, which has rapid rate of changes is called Progressive society. The society, which progresses,
is called upward mobile society whereas which deteriorates is called downward mobile society. The society, which
rapidly accepts new useful things, is called modern mobile society whereas that which accepts old traditions and
customs even though they are useless and worthless is called conservative society. Changes in society are made by
social change. Every society undergoes changes. The difference is in the rate and extent of direction of change. The
extent and direction of social change is affected by many factors.
2.3 The causes of Social change : The main causes of Social change are
1. Geographical factors 2. Biological factors 3. Material factors
4. Scientific factors 5. Technological factors 6. Cultural factors
7. Social factors 8. Educational factors
23
Social changes and education are deeply related. Education guides the process of change in the desired direction
whereas the result of social change Education system undergoes necessary changes as per time. Education is
accepted as a powerful means of bringing change in a planned way in a society. Society fulfills its necessities and its
ambitions with the help of education. Sociologists accepts education as such a social process, by which a society, to
fulfil the needs and progress further, arises such thoughts in its citizens, which are helpful in bringing desired changes
in the society. With the help of education, the knowledge, interest, value, thought, procedure, tendencies of people
are turned in desired direction in such a way that the path of bringing about desired social change, can be formed,
Actually, education is a fundamental means of social change.
2.4 Relation between Education and Social change : Educational change is the cause of social
change. A society decides what should be the form of education provided in the society. According to Ottawe,
Sometimes, it is said that education is the cause of social change but its opposite is actually more true. Educational
change, instead of initiating social change, actually follows it.
2.5.0 Education Initiates Social change : Education brings about many changes in the society. The
following facts justify it
1.5.1 Social change in India due to English Education : Indians getting English education, finally got
up to bring about special religious, political and social change. As a result, people got aware of independence and
our country got independence. Thus, English education became a source of awakening and change in the Indian
society. In this regard, Majumdar, Rai Choudhary and Dutta have written, The general awakening of Modern India
would not have been possible without the significant changes in the educational idea. (An advanced History of
India, Page 960)
1.5.2 Social changes due to Science Education : Indians, who generally believe in religion and morality,
emphasise on values of justice, co-operation, toleration and selflessness. Besides this, they not only gave a lower
position to materialism as compared to spiritual values but also give them up. But after obtaining education of
science, a major change has occurred in their values and traditional conception.
Now these value are ignored and we are moving further in economic, social and political fields, with the feeling
of selfishness and exploitation. Value of co-operation and toleration are dismissed and disintegration of Indian
society is taking place, using values of hatred and separation. K.G.Sayeedain has written, The most powerful factor
in this process of social change and disintegration has been the development of science. (Education, culture and the
social order, Page 26)
1.5.3 Social change due to orthodoxness : People had become so orthodox that they did not understand
the importance of change. Therefore, forcibly changes were brought about which led to the eradication of social
evils, like sati system, female infanticide and child marriage, etc.
1.6.0 Education follows Social Change : Ottawe has given following facts justifying that education
follows social change
1.6.1 Educational change due to social needs of new India : Meaning of education in dependent
India was Spread of English education. Form of education has been changing continuously in new India, keeping
in view establishment of secular, socialist state, industrialization, public education, etc. Therefore, free primary
education has been arranged. A big program has been made for the education of illiterate adults. Primary and higher
education has been reconstructed from a new point, scientific and technological education is being spread rapidly
for agricultural and industrial progress, education faculties are being arranged for backward classes of the society
and education institutions are being setup for girls and women.
Therefore, various changes occurring in the society are being followed by education. Saiyadrin has correctly
stated that, Education in India is now passing through a critical but interesting phase because it is natural as whole
national life, of which education is an essential part is passing through such a phase.
1.6.2 Educational Change due to Cultural Adaptations : According to Augburn, culture has two
parts 1.Material culture 2.Non-Material culture.
24
2.6.2.1Material Culture : Material culture is a culture made by man i.e. buildings, roads, machines, etc.
Material culture has importance of radio, Television, Telephone; as they are important means of education. Alongwith
these, other important accessory helpful means are means are machines like gramophone, linguaphone, etc.
2.6.2.2 Non-material culture : Non-material culture is that culture which a man posses naturally like
language, behaviour, religion, music, art, etc.
1.6.3 Educational change due to social forces : In the words of Ottawe, The education provided by
a society at a particular time is determined by the main social forces working in that society. In the words of
P.D.Tyagi, These social forces are those groups of persons who try to change in education according to the needs
and values of the society.
Education Commission 1964, has given a suggestion of new policy of national education, which is in accordance
with life, needs and aspirations of Indian societies. It is supported by vice-chancellors of Indian University, MPs,
representatives of various parties and education ministers of states. Therefore, central government, on 17
th
July
1968, declared national educational policy for bringing about a change in important parts, principles, levels and form
of education.
2.7.0 Role of Education in Social Change: When the process of development of civilization of man is
considered, the role of education in bringing about social change is very clear. A person gets the knowledge of his
language, living style, eating style, custom and traditions, values, ideals, conception, beliefs, rituals, etc. from education
alone. This is the reason that society arranges for formal education for the new member of society so as to provide
them the knowledge and consciousness of social form. Education helps the mental development of a person and he
becomes capable enough to think about himself, society, nation and the whole world. In the lack of education, he
cannot understand properly the needs, conditions and the problems of the society. An illiterate person cant logically
think for the solution of the problem and fulfillment of the society.
This seems to be true when history is reviewed. History is witness of this thing that education has brought social
change in the past and present and will continue to bring in the future also. Let us talk about our own country, India.
Buddhism effected Ashoka, The Great. The Mughals also used education to convert the Indian society in accordance
with them, so as to strengthen their rule. The Britishers made provision for education, to create educated clerks. It
heavily changed the viewpoint of Indians. As a result of which, many revolutionary changes took place in the
contemporary Indian society. Education also helped in bringing about a change in the feelings of religious superstitions
and narrow-minded castism. Thus, bringing about social change. To improve womens position, to eradicate
untouchability and to encourage modernism, education has played an important role.
Kothari Commission (1964-65) has stated that , Appropriate education is a means, which can be helpful in
national development. Kothari Commission has also said that-There are many cases in history in which social
and cultural revolution has brought about in a system by means of education for solving national problem, education
has been purposely used.
Government of India (1985) has stated, In the history of mankind, education has always been the basis of
development of human society. Education by means of development of tendencies, value, knowledge and efficiency,
provides people with flexibility and power for converting them in accordance with changing situation, inspire them
for social development and makes them capable of contribution in it. History tells us that the contribution of human
resources in national development has proved quite important.
Although after independence, many pleasant changes were brought about in the Indian society but it would be
wrong to say that the present society is completely flawless. Our society has many evils in it. Castesm, communalism,
language differences, religious, terrorism, fall in moral values, decrease in production, blind movement to cities,
bribery, political corruption, strikes, lock-outs, riots, etc., problems are yet to be faced. The reason of its production
is lack of education. For social progress, development of new social ideals is needed.(ii-i l-ii +i :l-ti=.
l+i= ( =n-i( 501-2)
25
For solving the above problem, Science of Living can play an important role. Since Science of Living is a
practical process, it can help make fundamental changes in an individual. If the individual can improve, then he can
contribute for social change.
Social Change and Science of Living
The meaning of social change with reference to Science of Living is social modification. The practical aspect
of Science of Living is Preksha Meditation. Perception of psychic centres and psychic colours play a very important
role in personality development. Perception of psychic colour has the potential of modifying an individuals nature
and habits. Meditation of colours, help rapidly modify an individuals life. The colour, which is lacking in a person, is
tested by the colour expert and makes him meditate on that colour. When that occurs in the persons thoughts and
emotions which results in the change in his personality, which ultimately effects the society.
Perception of psychic centres is related with our endocrine glands. When Preksha Meditation is done upon the
psychic centres, then chemical changes occur in the secretions of endocrine glands, which change a persons emotions
and this help bring about a change in his nature and habits. Acharya Tulsi said = i l+-. =ni l+- = . i -
= i ni (Improvement in our individual improves society and so the nation itself improves) This clarifies that the
society is modified with improvement in each individual and this social modification helps solve many national
problems. In this way, in regard to the concept of social control and social change, Science of Living plays an
important role. Science of Living makes a person learn and do self-control. If there will be self control, social change
will itself happen. Only then will the dream of Ramrajya of Gandhiji and Sarvodaya of Vinobha Bhave and healthy
social structure of Ganadhipati Tulsi ji will materialize. This way Science of Living of Acharya Shri Mahaprajna is a
very important gift to educational world.
Questions
1. Essay Type Questions
1. Write in detail about social change and concept of education.
2. Short Answer Type Questions
1. Describe the nature of social control.
2. How is social change possible with the use of Science of Living?
3. Very Short Answer Type Questions
1. Social change is a process by which social arrangement is established and can be maintained. Who said it?
2. Social control helps in nipping the evil tendency before it becomes a flower Who said it?
3. With the view of wholeness, how many types of social control are there?
4. How many sources of social control are there?
5. Education is a source of change. The work, which is done in family, religion and social and political institutions
is today done by education. Who said it?
6. The society, in which the rate of change is slow, is known as ________________.
7. The society, in which the rate of change is more, is known as _________________.
8. There is a relation between social change and _____________________.
9. At present the education in India is in a delicate and _______________ stage.
10. Higher education is the only source, which can be helpful in ______________.
Reference Books
1. Basic elements of social relation Dr. P.D.Mishra
2. Samajshastra Vivechan Dr. Narendra Kumar Singhi, Vasudhakar Goswami
3. History, Development and problems of Indian Education Dr. S.P. Gupta
4. Jeewan Vigyan Ke Rooprekha Acharya Mahaprajna, Editor Muni Dharmesh Kumar
5. General Principles of Education Pathak and Tyagi
Author Dr. Samani Sthitpragya
26
LESSON 4 :
Indian Culture : Characteristics, Present Crises and its
Cure Spirituality - Yoga, Non-Violence, Education and
training of Science of Living
0.0 Objective
1.0 Introduction
2.0 Characteristics of Indian Culture
2.1 Antiquity
2.2 Stability
2.3 Tolerance
2.4 Adaptability
2.5 All Round Development
2.6 Receptivity
2.7 Optimism
2.8 Spirituality
2.9 Religious Dominence
2.10 Thoughts about Karma and Reincarnation
2.11 Dutifulness
2.12 Clas System
2.13 Ashram System
2.14 Caste System
2.15 Joint Family System
2.16 Unity in Diversity
2.17 Four Duties
3.0 Present Cultural Crises
4.0 Cure of Cultural Crises
4.1 Spirituality and Yoga
4.2 Culture and Non-Violence
4.3 Education and Training of Science of Living
Dear students,
In lesson three, we discussed about Science of Living with reference to social control, social change and
concepts, types and process of Education. In this lesson, we will discuss about Indian culture, its characteristics,
present crises and its cure Spirituality - Yoga, Non-Violence, Education and training of Science of Living.
Objectives
In the following lesson, you would get to know the following
1. You would know the characteristics of Indian culture.
2. You would understand present cultural crises.
3. You would know about the cure of cultural crises.
4. You would get introduced to Spirituality and Yoga.
5. You would understand the relation between Culture and Non-Violence.
6. You would understand the training and education of Science of Living.
27
1.0 Introduction
Indian culture is an invaluable possession of our society. Indian culture is the oldest of all the cultures of the
world. Inspite of facing many ups and downs Indian culture is shinning with all its glory and splendor. Culture is the
soul of nation. On the basis of culture, we can experience the prosperity of its past and present. Culture is collection
of values of human life, which establishes it specifically and ideally separate from other groups. In the words of
Ravindra Nath Mukerjee, Any part, caste or community of the world has never been devoid from its friendly
affection This is the prestigious tradition of prestigious India. This is its culture. According to Tylor, Culture is that
complexity, which includes knowledge, beliefs, art, conduct, law, custom and other such potential and habits, which
a man receives being a member of the society.
2.0 Characteristics of Indian culture
Indian culture has many characteristics but the fundamental characteristics are as follows
2.1 Antiquity : Indian culture is one of the most ancient cultures of the world. The ancient cultures of Egypt,
Greece, Rome, etc. were destroyed with time and only their remnants are left. But Indian culture is alive till today. Its
fundamental principles are the same, as were in the ancient time. One can see village Panchayats, caste systems and
joint family system. The teachings of Buddha, Mahavira, Lord Krishna are alive till today also and are source of
inspiration. The values of Spirituality, praying nature, faith in Karma and Reincarnation, Non-Violence, Truth, Non-
Stealing, Chastity, Non- Acquisitiveness, etc. inspire people of this nation, today also. Material development and
materials come under civilization while Art of Living, customs, traditions come under culture. Material development
is possible to a limit. This is the reason, that the civilizations got destroyed while Indian culture is present till today
because the basis of development was spirituality and not materialism. Thus, Indian culture can be called an ancient
culture, whose past is alive even in the present. The reminiscent of the stone-age found in Pallavaram, Chingalpet,
Vellore, Tinnivalli near Madras, in the valley of river Sohan, in Pindhighev area in West Punjab, in Rehand area of
Mirzapur in Uttar Pradesh, in Narmada Valley in Madhya Pradesh, in Hoshangabad and Maheshwar, make it clear
that India has been the land of development and growth of human culture. On the basis of excavation done in places
like Harappa and Mohanjodaro etc. we come to know the developed civilization and culture of the pre-historical
era, which was around 3200 B.C. Thus, Indian culture is about 5200 years old.
2.2 Stability : The principles of Indian culture are today also that much in practice, as they were initially. A
special characteristic of Indian culture is its continuous flow. Since, Indian culture is based on values, so its
development is continuous. Many centuries passed by, many changes occurred, many foreign invaders were faced,
but the light of Indian culture today also is continuously glowing. American Scholar, Wildurent, says, The glory of
progress from Mohanjodaro to Gandhi till Tagore is continuous. No Scholar can end its history of like that of the
cultures Egypt, Greece, Rome, Sumer, Babylon and Syria because it is yet in the phase of construction. Indian
culture can be understood by looking at its present cultural standards. The light of ancient Indian culture life is yet
glowing. Many invasions occurred, many rulers changed, many laws were passed but even today, the traditional
institutions, religion, epics, literature, philosophy, traditions, etc. are alive. The situations and government could not
remove them completely. The stability of Indian culture is unique within itself, even today.
2.3 Tolerance : An important characteristic of Indian culture is tolerance. In India, tolerance and liberalism is
found for all religions, castes, communities, etc. Many foreign cultures invaded India and Indian society gave every
culture the opportunity of prospering. Indian society accepted and respected Shak, Hunn, Shithiyan, Muslim, Christian,
Sikh, Jain, Buddhist cultures. The feeling of tolerance towards all religions is a wonderful characteristic of Indian
society. Rigveda says-Truth is one, even then the Scholars describe it in various forms. In Gita, Lord Krishna says,
Those praying others are actually praying me. This thought is the extreme of tolerance. There is a peaceful co-
existence of various religions in India and all have been effecting each other although this tradition has been badly
effected by activities of converting religion by some religious organisations.
All the religions existing in India are respected equally.
28
2.4 Adaptability : Adaptability has a great contribution in making Indian culture immortal. Adaptability is
the process of changing according to time, place and period. Its an essential element of longevity of any culture.
Indian culture has a unique property of adjustment, as a result of which, it is maintained till today. Indian family,
caste, religion and institutions have changed themselves with time. Due to adaptability and co-ordination of Indian
culture, its continuity, utility and activity is still present. Dr. Radha Krishnan, in his book, Indian culture: Some
Thoughts, while describing the adaptability of Indian culture has said i i-i n- i = -< i i -zn i.e. all people
whether black or white, Hindus or Muslims, Christians or Jews are brothers and our country is the entire universe.
We should have devotion for those things, which are beyond the limits of knowledge and regarding which, its
difficult to say anything. Our hope towards mankind was based on that respect and devotion, which people had
towards others views. There should be no efforts on imposing our thoughts on others.
2.5 All Round Development : An important characteristic of Indian culture is its aim of all round
development. It means, that Indian culture aims at not only spiritual and material development of an individual but
also his all round development. All round development means- balanced development of all the four aspects
physical, intellectual, mental and emotional. Indian culture believes in = i-- = li- i.e. whatever sources are
present are for all. In this way, the arrangements made in Indian culture for the all round development of an individual,
are difficult to get anywhere else.
2.6 Receptivity : Receptivity is an important characteristic of Indian culture. Indian culture has always
accepted the good of the invading cultures. Western Scholar, Dalbell writes-Indian culture is like an ocean, in
which many rivers come and meet. In the same way, Smith says, All castes succumbed to the Indian culture and
very rapidly they dissolved in the Hindutva. E.M. Jhor has also pointed this characteristic, while saying that Indian
culture has always adjusted with other cultures its ability to maintain unity amongst the diversities of all is the best.
The reliability, which developed in this culture due to this receptivity, is a boon for this world and is appreciated by
all. We have always adopted the properties of various cultures. -i n ti ii-in is the soul of Indian culture.
Indian culture has always answered and activated itself by receiving and adjusting with the elements of foreign
cultures. Indian culture has received the elements of Muslim cultures and has never hesitated in accepting the useful
things of foreign culture. Therefore, its continuity, utility and activity are still there today. The adaptability and
receptivity of this culture has given it the power to remain alive in all the conditions. Due to this property, Indian
culture was never destroyed even after facing the foreign attacks. Actually, Indian society and culture had facilitated
foreign attackers by getting them close and becoming intimate with them and not only gave but also received many
things.
2.7 Optimism :The principles included in Indian culture are full of optimism. The Principle of Karma has
been given the highest priority. As is said in Gita-+n ili+i-- ni +n = +<i-- i.e. a person should do his job
without expecting its fruits. Arther Keith has called the Principle of Karma as completely Principle of Fortune and
is considered as the decider of fortune. Dr. Radha Krishnan writes-The principle of Karma does not bind one with
his fortune but lets one develop in any condition.
2.8 Spirituality : Spirituality is the soul of Indian culture. Here the existence of soul is accepted. Therefore,
the ultimate aim of man is not physical comforts but is self-realisation. Radha Kumud Mukerjee, in his book, Hindu
Civilization, has analysed that Indian culture, which kept its personal specialities, bound the entire nation in unity in
such a way that nation and culture were considered inseparable and became unanimous. Nation became culture and
culture became nation. Country took the form of Spiritual World, beyond the physical world. When Indian culture
originated in the times of Rigveda, then it spread with time to Saptasindhu, Bramharishi Bramhavart, Aryavart,
Jumbudweep or India. Because of its strength, it reached abroad beyond the borders of India and established there
also.
2.9 Religious Dominence : Religion has a central place in Indian culture. Vedas, Upanishads, Puran,
Mahabharata, Gita, Agama, Tripitak, Quran and Bible effect the people of Indian culture. These books have developed
optimism, theism, sacrifice, penance, restraints, good conduct, truthfulness, compassion, authenticity, friendliness,
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forgiveness, etc. Monier Williams has rightly said, Although in India, there are 500 and above dialects but religious
language is only one and religious literature is also one, which all the followers of Hindu religion, varying in caste,
language, social status and opinion, believe and pray with devotion. That language is Sanskrit and that literature is
Sanskrit literature. It is the only dictionary of Veda or other knowledge. It is the only source of Hindu Religion and
Philosophy, the only mirror, which correctly reflects the Hindu views, thoughts, customs and traditions. It is the
source for the development of regional languages and is also the source for getting material for the publication of
important religious and scientific thoughts.
2.10 Thoughts about Karma and Reincarnation : The concept of Karma (action) and Reincarnation
have special importance in Indian culture. It is believed that one gains virtue during good action and takes birth in
higher order in his next birth and spends a comfortable life. The one doing bad action takes birth in lower order in his
next birth and suffers pain and leads a miserable life. Upanishads say that the Principle of fruits of action is correct.
A man gets the fruits as per the action he does. Therefore, man needs to modify his actions, so as to improve the next
birth also. Continuously performing good actions in all his birth, he will get salvation, i.e. will be liberated from the
cycle of birth and death. This concept is not only of the Upnishads but is also the basis of the Jainism, Buddhism, etc.
In this way, the concept of reincarnation is associated with the principle of action. The actual cause of reincarnation
is the actions done in the previous birth.
2.11 Dutifulness : Indian culture has the special characteristic of repayment of debts, which aims at fulfillment
of duties towards other people associated with ones life. Five types of debts described in Hindu Shastras 1. Debt
of Gods 2. Debt of Teachers 3. Debt of Fore-Fathers 4. Debt of Guests 5. Debt of Ghosts. Re-payment of
these debts is considered the duty of every person.
2.12 Class System : Indian culture has the Class System. Its the result of co-ordination between spirituality
and worldly prosperity and is the basis of the social system. Four classes Brahmin, Kshatriya, Vaishyas and
Shudras are set for labour division in society. Brahmins are the symbol of education and intelligence, Kshatriyas are
the symbol of power, Vaishyas regulate the economy and Shudras serve the society.
2.13 Ashram System : In Indian culture, Ashram System is the way of leading an ideal life. Ancient intellectuals
considered the life of man as 100 years and divided it into Bramhacharya, Grahastha, Vanprastha and Sanyasa. The
objective of Ashram was to gain religion, money, lust and salvation. The Ashram System of Indian culture is a unique
contribution to the world history.
2.14 Caste System : An another characteristic of Indian culture is social stratification. In every region of
India, there are about 200 castes. The social structure is made of thousands of those castes and sub-castes, which
decide the social status of a person on the basis of birth. According to E.A.H.Blunt, Caste is a collection of inter-
married or intra-married groups, which have a general name, whose membership is heredity and put some bans and
rules on its members residing socially together. Its members, either do traditional business or claim their uniform
community. Thus, Indian culture has a special system of stratification.
2.15 Joint Family System : Joint Family System is a special characteristic of Indian culture. Dr. Dubey,
describing Joint Family, says, When many basic families live together and have close relationship, eat together,
work in one unit, then they are collectively called Joint Family. The unit of Hindu society is not an individual but a
Joint Family.
2.16 Unity in Diversity : An important characteristic of Indian culture is Unity in Diversity. There is much
diversity in Indian culture like in geography, in caste, in creed, in language, in religion, in politics, etc. Dr. R.K.Mukerjee
writes, India is a museum of different types, communities, customs, traditions, religions, cultures, beliefs, languages,
castes and social system.
But even after having so much of external diversity, none can deny the internal unity of Indian culture. Thus, in
Indian culture there is Unity in Diversity. According to Pandit Nehru, Those who see India, are deeply moved by its
Unity in Diversity. No one can break this unity. This fundamental unity of India is its great fundament element.
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According to Sir Herbert Rizle, Even after the linguistic, social and geographical diversity, a special uniformity
is seen from Kanyakumari to the Himalayas. Indian culture is a huge tree, the roots of which have Arya culture.
Like a new layer is formed all around the tree every year, similarly layers of many historical eras surround the tree of
Indian culture, protecting it and getting life sap from it. We all live in the cooling shade of that tree.
2.17 Four Duties : By fulfilling duties, a person can follow his religion while living in physical comforts and
thus can gain salvation. Fulfilling duties is a characteristic of Indian culture. In this, in a persons life, four basis are
considered Dharma (religion), Arth (money), Kama (lust), Moksha (salvation). Religion is related to the fulfillment
of moral duties. Money is related to the fulfillment of all needs. Lust is associated with pleasures in life. Salvation is
the last goal. All these inspire an individual to fulfil his duties and to live in a disciplined way in society. Two contradictory
thoughts are seen in the history of the world first the world and life is momentary and destructible and second is
that the success of life depends on the enjoyment.
Its best example is Western school of thought. But one can see the co-ordination between the two in Indian
culture. Both should be mingled to the real nature, importance and goal of human life. The expression of this co-
ordination is the Principle of Efforts.
Acharya Tulsi believed that the nation, which has forgotten its culture, is not an alive nation. He used to tell the
importance of Indian cultural values. The following lines of his book +i in lzn- t ` shows the prestige of
Indian culture, People who believe in material development can be intolerant. Those who believe in development of
weapons, can be unrelative. Those who consider harm done to others for their own welfare as forgivable, can be
liberal but the exceptional of Indian culture is that though it considers material as an essential thing but has not made
it the centre of faith. Though it has used the power of weapons but has considered its welfare in it. It has considered
harm done to others for its own welfare as unforgivable. The ultimate goal of life here is not luxury and desires but
is sacrifice penance and self-realisation.
3.0 Present Cultural Crises
Today, struggle is an inseparable part of life. The myths and internal struggle of the world today is because of
contradictory thoughts arisen by todays culture. On one hand, today, man wants to live a prosperous life while on
the other hand, he is feeling suffocated due to political tension and tightness. This is called cultural crisis and it results
in Non-Peace while the goal of culture is Satyam, Shivam, Sundaram. Acharya Tulsi believed that It is not
only the ancient most but is lively and prosperous also. Therefore, any national problem should be solved by our
cultural elements otherwise mental slavery will not let us be that prestigious towards our culture. People say that if
commission comes to India, exploitation can be removed. I will say to them They should not forget their Indian
culture. Its purity yet has the strength that it can uproot exploitation and face injustice. For that, commission is not
required. The satisfaction, tolerance, fame and self-victory that is flowing easily in Indian life, is not achievable by
others even on trying hard. If in place of these values, material struggle, greed for power and post increase, then I
will call it the ill fate of India.
Acharya Tulsi, in his book, Rajpath Ki Khoj, while expressing his views, has said, In this India, where Lord
Ramas shoes were kept on Kings throne for fourteen years by Bharata, where Mahavira and Buddha became
grand by dissolving individualism, where Lord Krishna gave the knowledge of Gita in Kurukshetra and where
Gandhiji became the symbol of culture and left a glowing light on international horizon, in that country, my heart pains
when for powers, deal of principles takes place for position, there is unfair competition for prosperity and when
statues of national leaders are unveiled by the hands involved in luxury. The import of Western culture is such a
black spot as the pure forehead of Indian culture that to get rid of it, change in entire life style is expected. The
people who leave the land of Hindu culture and fly in foreign culture, may take two or four leaps but will face many
problems when they plan to land down.
Acharya Tulsi, while expressing invaluable views in his book, Kuhase mein Ugata Suraj has said, It is the
culture of the present era. But it has covered cultural values and has poisoned the sweetness of family relations. This
poisoned culture is the biggest tragedy for man.... The culture of television is the culture of exploitation. It comes
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quietly and empties the man. I believe that the disorder arising from the culture of television is making man
luxurious and selfish. It is not my job to question the modern means of entertainment. But it is certain that if worth is
not seen while using modernity, then traditional values will be murdered in such a heartless way that their reminiscent
would also not be left. Such violation of values is a danger not only for an individual or society but also for the entire
human culture.
Hazari Prasad Dwivedi has expressed his views about cultural crises in these words One should be ashamed,
not in accepting light but in following blindly. Accepting unprudently, whatever comes in the way and following
blindly is the result of inferiority. When man keeps intellect aside and follows blindly, it represents his mental vulnerability
and cultural poverty. When he accepts intellectually, there he shows his lively attitude.
Shyam Charan Dubey, in his book, Sankraman Ki Pira, has analysed as, In this phase of infection, decline
of cultural identity has arisen as a major crises. Faults and unequal speed of social, scientific and industrial development
has weakened social beliefs and cultural values are declining. Cultural goal and means have become faint.
In his book, Bhartiya Samaj : Chintan Aur Patan, Dr. Krishan Kumar Rattu, while expressing Ganadhipati
Gurudev Tulsis thoughts has said, We are living in an age of scandals. Everyday a new scandal arises. Urea,
Bofors, Hawala, Jhamumo Bribery, Saint Kitts, etc. and other scandals are directly associated with the top political
leader. These scandals symbolise the hollowness of the walls of cultural character of the nation. How will the bottom
walls support the ceiling?
Today also, in this country, only 17% children go to school properly and rest 50% children somehow mange
and till the time they reach high school, the % reduces from 50 to 3 and the rest 13% start working while using child
labour is a crime but who care?
Who bothers that the generation, which tomorrow will become the present of the nation should be cared about.
The culture of Five-Star, Micheal Jackson and Miss World is different from Gandhijis culture of India. The
difference in culture is due to the generation, who are explained the definition of village in newspaper advertisements
and television.
Present condition is so terribly unimaginable a 13-year-old child in America sues a case on his mother
because she does not behave properly towards him. In India, women are made to move naked throughout the
village, beaten heartlessly and is gang raped. She is tortured for dowry and forced to suicide and is burnt alive. Till
when will we cover such shameful events?
The crisis of culture is actually the crises of our identity. If no action is taken in time, then we will lose ours
everything alongwith this identity. History is the witness that whenever our civilization is destroyed, we have cost our
heritage?
Acharya Mahaprajna says Look, there is this one opinion also against the darkness.
Man should be efficient in solving problem. He should know the solution and its use also. The philosophers
today, know philosophy but their practical aspect is quite weak. Therefore, a branch called Applied Philosophy
has developed in this field. That philosophy is more useful which speaks of practical applicability. The discussion of
theory alone is not that useful. Philosophy is that which can be applied in life and can be used in the present. That
effects our philosophy, which affects our mind.
4.0 Cure of Cultural Crises
The cure of cultural crises lies in elevation of national character, in the co-ordination between rule, discipline
and self-discipline, in adjustment and co-ordination between contradictory values, in awakening the feeling of duties
and sacrifice alongwith the rights in developing moral consciousness inhibiting power. Power is regulated by
intellect of right and wrong, understanding virtue-vice arising from religious consciousness, sensitivity towards fellow
beings and spirituality, in everybody. For cultural balance, re-establishment and training of moral and spiritual values
is essential.
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According to famous Historian, Shri Jainendra Kumar, There should be no attack on man by man, there
should be no pressure on man, no disrespect, but only sympathy, respect and co-operation brotherhood between
two neighbours, monetary relation should be based on co-operation, society be made on voluntary co-operation
and there should be space and opportunity for individual privacy.
According to Anuvrat Anushashtra Acharya Tulsi, A culture lives on the basis of its tradition of pure conduct.
In this view, culture is only one and that is spiritual culture. Civilization developing in the shadow of strong culture
alone is stable.
4.1 Spirituality and Yoga : The important characteristics of Indian culture is its practical life style. If a
person decides his life schedule in a regular way and leads his life in a systematic routine way, then he can develop
physical, mental, intellectual, emotional and spiritual powers. He can develop an all round personality. Its difficult to
get such a clear explanation of spirituality and yoga in any other country of the world. Getting vitalized from spirituality
and yoga is a rare characteristic of Indian culture.
According to Jung, Yoga is essential and useful for solving the most serious problems of the world. Yoga has
the combination of spirituality and science, which is seen as the only means of solving European fundamental problems.
Jung has given the advice of using Indian yoga for solving the most complicated problems of today, so as to end the
competitive tug-o-war between science and religion and with the medium of yoga, man can use the religion for the
internal development of human life. Proper adjustment and co-ordination can be established between these two.
Along with establishment of adjustment and relation between human science and religion, proper development of
mind and body may be possible by removing violent evils.
Yoga and spirituality is a rare characteristic of Indian culture. Yoga and spirituality has been accepted by all the
religions and philosophies of India unanimously. When we study the granths of Indian yoga and spirituality then, it
appears that all the greatmen have accepted the importance of yoga and spirituality unanimously. The secrets of Gita
in Vedanta Philosophy and yoga and spirituality in Upanishads are the proofs of experienced secrets of Rishis.
Sankhyadarshan and Yoga Darshan have the valuable treasure of indepth experiences of Rishi Patanjal. Agams of
Jain Philosophy is the result of deep meditation of 12 years of Lord Mahavira. It is said that Lord Mahavira
practiced eighty-four lacs asana in his life and he spent most of his life in practice of Yoga and Spirituality. In
Buddhist Philosophy, Tripitak are the strong witness of Lord Buddha. Lord Buddha practiced Yoga and Spirituality
for six years. Therefore, in the history of Indian culture, there is special importance of practice of Yoga and Spirituality.
In present times also, various practises of Yoga and Spirituality are used. Among them, there is a unique
practice of Preksha Meditation, Yoga and Spirituality. Acharya Mahaprajna did all round development of this life by
practising various techniques of yoga and spirituality and established traditional Yoga and Spirituality on scientific
grounds. There are various steps in Preksha Meditation, like Relaxation, Internal trip, Perception of deep breath,
Perception of Alternate Breathing, Perception of Body, Perception of Psychic colours, Perception of Psychic centres
and contemplation. There are various types of contemplations of friendship, of compassion of entertainment, of
co-existence, of co-ordination, of adjustment, etc. There can help develop social values, by which the solution of
present cultural crises.
4.2 Culture and Non-Violence : According to Acharya Tulsi, The development of culture starts from
the thought that the violent powers may not centralize. The culture arising from the combination of Non-Violence,
truth, non-acquisitiveness is the best. The guess about cultural level of a society can be made from the level of
violence and Non-Violence in it. Animals do not understand the difference between violence and Non-Violence, but
a cultured man should understand the difference and apply it in his conduct. Indian politics is also effected by
religious and cultural unity.
Although, there were wars for obtaining the highest position amongst the rulers. One king used to attack
anothers territory for expanding his own. But Indians never crossed the national borders to attack another nation.
Indian kings considered unnecessary wars as Violence. The first condition of humanity is that man should refine the
nature of violence and accept Non-Violence as a life value. For this, training is required. Acharya Mahaprajna
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believes that many practical experiments are being conducted with a view of selling a Non-Violent society in various
parts of the world. Their worth cant be questioned. These experiments give practical training to society. But how
worthy are these experiments in the field of Non-Violence, is a problem within itself. Preksha Meditation is not a
subjective experiment of Non-Violence, its a technique of change in heart and its feelings without which Non-
Violence cant be imagined. A synonym for change in the feelings of heart is emotional change. Emotions take birth
in heart and effect the body, speech and mind. Ayurveda believes in two hearts One below the lungs and the other
in the brain. In Preksha Meditation, the brain heart is identified as hypothalamus. Its the source of origin of emotions.
There the emotions take birth and are expressed. According to Physiology, Endocrine Glands effect the behaviour
and conduct of a person. The main gland is pituitary gland; its regulation is the hypothalamus. Two important
technique of Science of Living are Perception of Psychic Centres and Perception of Psychic Colours. Regular
pracitice of these techniques, bring about changes in persons habits and nature. This change is actually the change
of heart and its feelings.
In this way, cultured people can be made by the training of Non-Violence and this plays a very important part
in the development of good culture.
4.3 Education and Training of Science of Living : According to Ganadhipati Gurudev Shri Tulsi,
The protection of culture without making the children cultured, is a dream. If the values are high, then the culture
would itself become developed and progressive. The basis of strength of a culture depends upon the maximum
constructive opportunity it makes available for the development of the children and women.
Today, it is being concluded that development of life values is possible only when the children have faith in those
values for childhood itself. Those children will grow further to become cultured and alert humans. According to
Dr.Hardwarilal Sharma-The main elements of culture are beauty, love, compassion, equanimity, respect for all
religions, co-ordination, tolerance, healthy feelings, intellectuality, interest, relevance, freedom, balance, equality,
alertness towards duties and rights, etc. Our present education is not giving these values to students.
There is need of awakening in the field of education. Today, education cannot turn away from the responsibility
of converting a wild baby into a cultured human. Values do not come by themselves in education, they are to be
taught. Values are not acquired easily. Therefore, the nature of education should be essentially healthy and strong.
Education is not only for show off, but is the necessity of life and source of life power. Ganadhipati Gurudev Shri
Tulsi emphasised that Education does not only provide bookish knowledge, it also helps train the mind. Education
is a means to make the society cultured. If Education is there but the values are not refined, then it should be
considered that something is lacking. If the sunflower does not bloom by the light of the sun, what else will it bloom
from? Education is the most evident means of developing values. It associates ones life with nature and further
ahead with culture. Even then, if disorder occurs, then what is the society getting from education.
Education is an inseparable part of development. It is a means of refining superstition, social traditions, undue
beliefs and other disorders. On one hand, education teaches us art of living and on the other, it brings efficiency in
traditions. Educated people become alert towards goals and are determined to face challenges. But all this is
possible only when one gets education of life values and cultural values. Thus, culture can be reserved only by the
means of education.
Anuvrat Anushashtra Acharya Tulsi and Acharya Mahaprajna have combined the training of Science of Living
with the Education world. This is a new experiment in the field of education and of preserving and prospering the
cultural heritage. Science of Living is a complete process of Education, which explains the technique for students
from Class I to M.A., so as to improve their personality and increase their efficiency.
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Questions
1. Essay Type Questions
1. Describe the characteristics of Indian Culture.
2. Short Answer Type Questions
1. What is the cultural danger at present?
2. What are the remedies of cultural danger?
3. Very Short Answer Type Questions
1. Indian culture is the _____________ treasure of human society.
2. Television is ______________ of present age.
3. Remedy of Cultural danger is in the upliftment of _______________.
4. According to Preksha Meditation, mental ____________ can be noticed by unconsciousness.
5. Glorious India has ______________ tradition.
6. Which tendency makes the Indian Culture immortal?
7. What is the meaning of all round development?
8. What
9. In Hindu Shastra, how many loans has been described?
10. Who said that Indian Culture considers material as important but not as the centre of belief?
Reference Books
1. Loktantra : Naya Vaiyakti Naya Samaj Acharya Mahaprajna
2. Jeewan Vigyan Ke Rooprekha Muni Dharmesh
3. Indian Culture : Some Ideas Dr. Radhakrishnan
4. Indian Society and Culture Ravindranath Mukerji
5. Hindu Tradion Dr. Radhakumud Mukerji
6. Sanskriti Ke Char Adhyaye Ramdhari Singh Dinker
7. Education and Culture Jainendra Kumar
8. Sankraman Ki Pida Shyamacharan Dubey
9. Acharya Tulsi Sahitya Aek Parvekshan Samani Kusumpragya
10. Sanskriti Vigyan Ki Rooprekha Dr. Hardwarilal Sharma
11. Bharat Me Samaj Motilal Gupta
12. Bhartiya Samaj Avam Sanskriti Dr. Kamlesh Mahajan, Dr. Dharmveer Mahajan
13. Bhartiy Samajik Vaiyavasths Dr. M.M. Luvniya, Shashi K.Jain
14. Bhartiya Samaj Chintan Aur Patan Dr. KrishanKumar Rattu
Author : Samani Sthitpragya
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Unit 2 : Value Education and Science of Living
LESSON 5 :
Education Meaning, definition, and features of Educa-
tion with reference to Science of Living
0.0 Objective
1.0 Introduction
2.0 Meaning of the word Education
3.0 Definitions of Education
3.1 Education is a continuous process
3.2 Education as a development and expression of Innate Powers
3.3 Eduction as a Process of development of innate spiritual powers
3.4 Education as a process of development of Individuality
3.5 Education as development of both individual and society
3.6 Education-in the form of process of adaptation to social environment
3.7 Education-the form of means os social change
3.8 Education-in the form of process of construction and reconstruction of experience
4.0 Critical Analysis of above stated definitions
4.1 The Actual Definition of Education
4.2 Definition of Science of Living
5.0 Characteristics of Educational Process
5.1 Science of Living-A tri-faciet Process
Dear students,
In this lesson, we will discuss about Education Meaning, definition, and features of Education with reference
to Science of Living. This lesson will give you the detailed knowledge of education.
Objectives
1. You would understand the literal meaning of Education.
2. You would understand the definition of Education.
3. You would understand the continuous process of Education.
4. You would understand Education in the form of process of expression and development of innate powers.
5. You would understand Education in the form of development of spiritual powers.
6. You would understand Education in the form of development of individuality
7. You would understand Education in the form of development of both individual and society.
8. You would understand Education in the form of process of adapting to social environment.
9. You would understand Education in the form of a means of social change.
10. You would understand Education in the form of process of construction and re-construction of experiences.
11. You would understand the definition of Science of Living.
12. You would understand the specialties of educational processes.
13. You would understand the three dimensional aspects of Science of Living.
1.0 Introduction
Mans life has knowledge, religion, moral values, high ideals and multidimensional personality. Therefore, it is
only by education, that upliftment of religious tendencies, character building, personality development, accomplishment
of social responsibilities and upliftment of cultural life is possible. Without education, a man is equivalent to a wild
36
plant. A plant in a garden gets all the essential elements from the gardener and develops to grow into a beautiful tree.
Similarly, education is also very important in a persons life. Without education, the personality of any individual
cannot be well organised and cultured. At the time of birth, each individual has merely his fundamental properties. To
convert them into beautiful, cultured and permanent tendencies is the job of the teacher. In the lack of education, the
tendencies of a human child will be like that of an animal. The development of a child is hindered on being cut away
from the human society. There are many examples in front of us. Thus, it is clear that education has great importance
in human life.
2.0 Meaning of the word Education
The word Shiksha (Education) originates from Sanskrit language from the followingWords Shiksha, Vidya
and Budha
The word Education originates in the Latin language from the word Education. Education = E + catum.
E = Continuously progressing
Three words of Latin language are considered basic factors of origination of the word Education.
1. Educatum which means teaching of training.
2. Educare which means to educate, to bring up, to rare.
3. Educere which means to bring forth, to lead out.
On the above grounds, we can say that Education means training, growing, guiding, doing all round development.
Bhattoji Dixit has given two roots in Siddhant kaumodi - +n l-il- + n i :l- l<il< ll-il- l-
Both these roots explain the basis nature of Education.
Shaklrishaktou means - to be powerful and capable. That which leads to development the capability of
gaining extreme power, potential and position is Education.
In Jain Agamas, the Prakrit word for Shiksha is Sikha which means to take and to get Education. Besides
these, the words, which are used in the meaning of Education are Vijja, Bahussuya, Naan, Suya, Aachar, etc.
Following phrase, propounded by Acharya Jinbhadragani Shamashramana, is a guide for the world of education-
i = tn-iinlti i
i t-= = n-= ni +i-= -nni (l i+ ii -c)
It means that the study which helps build pure mind which helps gain spirituality, which helps gain the facts
about knowledge, restraint and freedom from bondage, that study is Education.
Education makes a person come out of darkness into light, makes him free from bonds. A phrase, which is
prevalent in the World of intellectuals =i li i ln + i.e. Education opens that eye which can see clearly
to the other end, can see all the world and also the past and future.
Education, which just gets data and facts in the mind, is not complete and fundamental Education. That education
is worth while which arises insight of a person, makes him polite, authentic, efficient and righteous.
According to Dr. Vidya Niwas Mishra, The word Shiksha is derived from the word Shaka. Its basic
meaning is determination of capability. From this point of view, education is a determination of making adjustment
with complete life and if this determination is not repeated then it becomes effectless. Therefore, education is a
continuous process of knowing oneself. Education is continuous alertness and continuous process. The entire society
gets the result of education but basically education is for that soul which is continuously expanding itself and breaking
its bondage and is continuously becoming powerful. In other words, education is a process of self-expansion and
self-expansion means self-realisation.
Western Scholar Ruskin Emerson considers Education as life. Life for education, by education and of education
or Education by life, for life and or life.(Shiksha Ke Tatva, pg. 35)
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3.0 Definitions of Education
All the Scholars are not unanimous about the definitions of education. All have presented different definitions,
according to their intentions
3.1 Education is a continuous process : Dr. Ramshakal Pandey, in his book, Fundamental Principles
of Education, has mentioned that education is a type of a process, which develops the personality of students. This
process is not such that which starts at a particular point and ends after a fixed point of time. We generally say, He
has completed his education or he has now started getting his education. Actually, education starts from the point
of a birth of a child. More over the psychologists have researched that education starts before the birth itself.
According to Mahabharat, Abhimanyu learnt the art of breaking the complex chakraveiw, when he was in the
worm of his mother, Subhadra. If we dont accept that the education starts from the worm of the mother itself, even
then this fact cannot be ignored that it starts from the point of birth. The process of education goes on from the birth
till life long. There comes no hinderance in this process. It goes on continuously, unbreakably and with a non
resistant speed. We keep on learning every year, every month and even every moment. This process continues
lifelong. From the time of birth till death, it goes on continuously. According to Hindu philosophy, the process of
education does not stop even at the time of death. Hindu believe in the immorality of the soul. They believe that
death is just a step towards next birth. The impressions obtained by education process in our life, carry on to the
next life. We bring along the earnings of our previous life in the form of impressions. Even if we do not believe in this
theory, even then we have to believe that education process goes on life long continuous and unhindered.
3.2 Education as a development and expression of Innate Powers : According to Trobe, Education
is process, which helps the innate powers of a child surface out.
According to Pastology, Education is a natural, harmonious and progressive development of mans innate
powers.
Socrates believed that, Education means bringing into light those universally accepted facts of the world,
which are present in the mind of each individual in invisible form.
3.3 Education as a process of development of innate spiritual powers : Arvind defines Education
as, Building of the powers of human mind and spirit.
In the words of Swami Vivekananda, Education is uprising and surfacing of completeness, present in man.
According to Gandhiji, Education means all round development of best qualities found in the brain, body and
soul of a man and child.
Aristotle views about Education, There is no agreement as to what a young man should learn, either with a
view to the production of goodness or bent of life, nor it is settle, we ought to keep intellect or character in view.
Aristotle defines education as, Education is the creation of sound mind in sound body.
According to Harne, Education is a superior adjustment of physically and mentally developed conscious
human being to his intellectual, emotional and volitional environments.
3.4 Education as a process of development of Individuality : Morrison believes that, Education
means development of a person this development being different from physical development.
According to Rausso, Education is a process of development of enjoyable, logical, useful, balanced and
natural life.
T.P.Nun believes, Education is complete development of individuality of a child, so that he can make an
original contribution of human life according to his best capacity.
3.5 Education as development of both individual and society : According to Brown, Education is
a controlled process in the form of consciousness, which changes the behave of an individual and through individual
the changes are brought in the society.
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In the words of Handerson, If education develops and grows children only, then it ignores social heritage but
if education is such a process of development and growth, in which social heritage, in the form of social environment
is used for the development of intelligent men and women, then this is that process of education, which has been
supported by philosophers and Education reformists and this only is the true concept of Education.
B.N.Jha thinks as, Education is a process of social function carried on by and in society for its sake.
According to Prof. James, Education is the organisation of acquired habit of such actions, which will fit for the
individual to his physical and social environment.
The above definitions of education make it clear that it is a thoughtful process, which helps develop internal
powers. Education, in its wider meaning is too comprehensive and is not limited to school experiences but in narrow
meaning, education is a planned process.
3.6 Education in the form of process of adaptation to social environment Until the individual
is adjusted to the society, he cant be called educated. Therefore, Scholars, who emphasise the social aspect of
individual, have given he following definitions of education-
According to Bossing, The function of education is conceived to be the adjustment of man to his environment
to the end that the most enduring satisfaction may accrue to the individual and to the society.
James believes that, Education is an organisation of work acquired habits, which gives an individual the
appropriate position in his physical and social environment.
3.7 Education the form of means of social change : According to Brown, Education is a controlled
process in the form of consciousness, which changes the behave of an individual and through individual the changes
are brought in the society.
In Reorganisation of Secondary Schools Report, it is said that, The aim of education is development of
knowledge, interests, ideals, habits and powers, by which he can get his position and he may use his position to
himself take the society towards higher and purer objectives.
3.8 Education in the form of process of construction and reconstruction of experience :
According to Naturologistic Philosophers, Moral instincts, innate conscience, other world miracles, providence,
power of prayer, freedom of will, are illusions. In the words of Rabindra Nath Tagore, The best education is that
which not only provides us with information but also establishes harmony between our life and our all viewpoints.
Mahatma Gandhi says, By education, I mean that process, which activates the soul and body of child and
man.
According to Pastology, Education is the natural co-ordination and progressive development of innate powers
of man.
According to Adams, Education is such a planned process in which development of one personality is affected
by another personalitys speech, thoughts and actions.
According to John Divi, Education is the development of those innate powers of man which make him capable
in the control of environment and make him achieve all his possibilities.
According to Horne, Education should be thought of as the process of mans reciprocal adjustment to nature,
to his fellows and to the ultimate nature of the cosmos.
4.0 Critical Analysis of above stated definitions -
It is clear from the above definitions, that from the age of Plato to the age of Divi and Mahatma Gandhi, all
intellectuals have given different definitions. It is not possible that all the Scholars become unanimous. Because
different Scholars consider different aims of education and accordingly gives his opinion. According to idealistic
philosopher, the aim of life is spiritual development. Therefore, education is a spiritual process. Naturalistic and
realistic philosophers consider education as materialistic. According to intentionalists, education is a social process.
Because of the variations in these different philosophies, difference in the definitions of education occurs naturally.
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Intellectuals opine that education is not merely a spiritual process nor is it a process of development of individuality.
Similarly, the aim of education is not merely bringing about change in a group or adapting a child in his environment.
The function of education is far more and wider than this. Therefore, all the above stated definitions are unidirectional
and incomplete. Under education, individual, society, environment, social property, all should have their due place.
Therefore, in the definition of education, all these should get their appropriate place.
4.1 The Actual Definition of Education : According to N.R.Swaroop Saxena, Looking at all the
definitions, basis and meanings of education, it is clear that education is a relative process related to consciousness
or unconsciousness, social, psychological, scientific and philosophical environment, by which development of all the
parts of personality of an individual should happen in such a way that he may enjoy and get true pleasure from
change resistant and creative means. In short, education is a process related to environment, by which development
of man and betterment of society should take place.
Raymont has correctly said, Education is the name of that development which starts from childhood to old age
i.e. education is that process, by which man can adopt himself to physical, social and spiritual environment as per the
requirement.
4.2 Definition of Science of Living : Acharya Shri Mahaprajna has highlighted various aspects of Science of
Living from time to time. After studying various aspects of Science of Living, its form appears in the following ways
1. Science of Living is the training of science of art of right living.
2. Science of Living is the integrated technique of Anuvrat and Preksha Meditation in Education.
3. Science of Living is the discovery of various aspects of life.
4. Science of Living is the integrated Education technique of non-violence and internal and moral changes.
5. Science of Living is a wide form of thoughts and experiments of main organs of body.
Thus after studying various aspects of Science of Living, it can be defined in the following way
Science of living is the science which studies the fundamental of living, develops techniques for their development
and their application in different fields of life ultimately to being about the development of a balanced and integrated
personality.
This definition can be analysed in three parts: 1.Important parts of life. 2. Techniques of their development.
3. Their use in various fields of life.
1. Important parts of life : The seven fundamental elements of life are body, prana, senses, mind,
intelligence, emotions, and consciousness. These all are studied under modern and ancient sciences.
2. Techniques of their development : Here technique means the experiments of life like Anekant, Non-
Violence, Anuvrat, Preksha Meditation, etc.
3. Their use in various fields of life: Education, administration, industrial, personality development,
physical therapy, mental therapy, modification in emotions, etc. Study of possibility of Science of Living in solving
problem related to above fields is done. Study of the contribution, research and evaluation in these fields by application
of experimentation and conclusion of Science of Living.
The first systematised application of the use of the experiments and conclusions of Science of Living, is done in
the field of education.
5.0 Characteristics of Educational Process
Education is a dynamic process. Analysis of the opinion of various educationalists about the process of education
is as follows
1. Education a bifaciet process Western Scholar Adams has considered education as a bifaciet process.
In this regard, Ross opines, Like a magnet, education should also have two poles. Therefore, it is a bi-polar
process, the two poles of which are Teacher and Student.
Student is curious. Teacher also understands the level of students. Both are two tyres of the vehicle of education,
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which carry on the process of education. Therefore, education is a conscious and thoughtful process. In this, the doer and
the action, means and the aim, base and dependent, are related.
2. Education a tri-faciet process John Divi considers education as a tri-faciet process. According
to him, the three arms of which are teacher, student and society. Later on he replaced society with
curriculum because curriculum provides society related contents to teacher and students. Educational
centres provide systematic plans and fixed education to students. This education is the process of
social development. The adaptation of school, teacher and student is tri-faciet education.
3. Dr. Shaligram Tripathi considers education as a four faciet process. The four faces of which are teacher,
student, educational centre, and curriculum.
4. Education is also said as a five faciet process - teacher, student, educational centre, curriculum and society
5. Education is six faciet process - teacher, student, educational centre, curriculum and society and environment.
According to D.L.Sharma, an important ingredient of education is environment. Each child is brought up and
developed in a particular environment. This environment has an important role in his development. Environment is
like that water and climate, which develops the seed like innate powers of a child into a complete tree. On not
getting the right environment, many talents die unsurfaced. Therefore, the type of physical and social environment, a
child gets his innate powers developed accordingly.
In this way, Education is a process, which contributes in the natural and co-ordinated development of a
persons innate powers and in the complete development of his individuality, helps him establish co-ordination with
his environment, prepares him for bearing the responsibilities and duties of a citizen and his own life and brings about
such a change in his behaviour, thought and viewpoint, which is in the interest of society, country and the world.
5.1 Science of Living A tri-faciet Process : An important aspect of Science of Living is Anuvrat.
Anuvrat movement started off a triangular revolution in the field of education. Parents, teachers and students this is
a triangle. These have to change altogether. The development of character of complete society changes, only then
can the character of s student development. This concept cannot be refused. But from which point should the
process of character development start? This is a point of discussion. The values of a student are immature. Therefore,
it is far easier to sow the seed of character as compared to that of a man of matured age. The society should have
moral values, communal harmony, democratic socialistic society system, freedom from casteism difference and
apartheid. The way these all can be easily developed in childhood, they cant be developed that easily later on.
Therefore, education should not only be intellectual but also emotional.
In this system, first the teachers take training, then they make the students do the experiments. The teachers,
who take the training, also benefit in their lives. They have their interests attached with it. It helps develop physical
and mental health, reduces mental tension, and frees a person from the habit of drugs and experiences mental peace.
Naturally, attachment arises towards it. Thus, Science of Living affects teachers, parents and students, which helps
build healthy environment of society. Therefore, the process of Science of Living is a new and unique process of
education.
Questions
1. Essay Type Questions
1. Explain the definitions of education according to various educationalists.
2. Short Answer Type Questions
1. Explain the meaning of education. Write the characteristics of education process.
3. Very Short Answer Type Questions
1. When did Abhimanyu learn to enter the chakraview?
2. What is sanskaras?
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3. Whose thought is it Education means to bring those ideas in light, which are in each persons mind.
4. Who gave this definition Education is the development of that wholeness, of which he has the capability.
5. Whose thought is it Best education is that which not only informs us but also establishes adjustments
between our life and whole universe.
6. Parents, teachers and students these are a ________________.
7. Education must not only be for intellectual development but also for _____________.
8. One important technique of Science of Living is ______________.
9. In Jain Aagums, a prakrit word for education is ________________.
10. Western educationalist, Ruskin Emerson has assumed education as _____________.
Reference Books
1. Jeewan Vigyan Principles and Practise Acharya Mahaprajna
2. Education and Indian Society Dr. D.L.Verma
3. Principles of education Dr. N.R.Swaroop Saxena
4. General Principles of Education Pathak and Tyagi
5. Basic Principles of Education Dr. Ramshakal Pandey
6. Theory of Education B.C.Rai
7. Theory of Principles of Education J.C. Aggarwal
8. Jeewan Vigyan Ki Rooprekha Muni Dharmesh
9. Principles of Education- Dr. Shaligram Tripathi
Author : Dr. Samani Sthitpragya
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Unit 2: Value Education and Science of Living
LESSON 6:
Objectives, Curriculum, Methods, Discipline and
Institutions of Education
0.0 Objective
1.0 Objectiveof Education
1.1 Idealistic Basic
1.2 Realistic Basis
1.2.1 LIfe Philosophy
1.2.2 Political Progress
1.2.3 Industrial Development
1.2.4 Social and Economic Conditions
1.3 Classification of Objectives of Education
1.3.1 Universal Objectives
1.3.1.1 Development of Knowledge
1.3.1.2 Objecives of Character Development
1.3.1.3 Objective of Physical Development
1.3.1.4 Objective of Spiritual Development
1.3.1.5 Objectives of Cultural Development
1.3.1.6 Objective of All Round Development
1.3.1.7 Objective of Citizenship
1.3.1.8 Objective of Adjustability
1.3.1.9 Other Objectives
1.3.2 Specific Objectives
1.3.3 Personal Objectives
1.3.3.1 Objective of Self Expression
1.3.3.2 Objective of Self Realisation
1.3.4 Social Objectives
1.3.4.1 General Form of Social Objectives
1.3.4.2 Aggressive form of Social Objectives
1.3.4.3 Liberal Form of Social Objectives
1.4 Objectives of Education and Science of Living
2.0 Curriculum
2.1 Meaning of Curriculum
2.1.1 Etymological Meaning of Curriculum
2.1.2 Narrow meaningof curriculum
2.1.3 Comprehensive meaning of currimulum
2.2 Nature of curriculum
2.3 Neet of Curriculum
2.4 Importance of Curriculum
2.5 Aims of curriculum
2.6 Types of Curriculum
2.6.1 Teacher centered Curriculum
2.6.2 Subject-centered Curriculum
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2.6.3 Child-centered Curriculum
2.6.4 Activity-centered Curriculum
2.6.5 Experience-centered Curriculum
2.6.6 Art and Craft centered Curriculum
2.6.7 Core Curriculum
2.6.8 Integrated Curriculum
2.7 Demerits of Current Curriculum
2.8 Basis of Construction of Curriculum
2.8.1 Philosophical Base
2.8.1.1 Idealism
2.8.1.2 Naturalism
2.8.1.3 Intentionalist
2.8.1.4 Realism
2.8.2 Sociological Base
2.8.3 Psychological Base
2.8.4 Scientific Base
2.9 Principles of Construction of Curriculum
2.9.1 Attention to the Childs Need and Interest
2.9.2 Attention to the Social Need
2.9.3 Principle of Unity
2.9.4 Principle of Creativity
2.9.5 Synthesis between Work and Play
2.9.6 Principle of Realisation of Ideals of Behaviour
2.9.7 Principle of Growth and Development
2.10 Principles of Curriculum According to Secondary Education Commission
2.10.1Inclusion of All Experiences of the child
2.10.2Variety and Elasticity
2.10.3Relationship with Community Life
2.10.4Training of Leisure
2.10.5Inter-Relationship of Subjects
3.0 Teaching Methods
3.1 Vedic System of Education
3.2 Buddist system of Education
3.3 Jain System of Teaching
3.4 Teaching Methods of the Scholars of the World
3.5 Various Techniques of Teaching
3.5.1 Techniques of Explanation
3.5.2 Techniques of Exporition
3.5.3 Techniques of Description
3.5.4 Techniques of Narration
3.5.5 Techniques of Illustration
3.5.6 Techniques of Question
3.6 Kindergarten Method
3.7 Fundamental Teaching Methods
3.8 Teaching methods of Ganadhipati Gurudev Tulsi
3.9 Teaching Method of Science of Living
4.0 Discipline and Institutions
4.1 Meaning of Discipline
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4.2 Nature of Discipline
4.3 Philosophical Theories of Discipline
4.3.1 Repressionistic Discipline
4.3.2 Impressionistic Discipline
4.3.3 Emancipationistic Discipline
4.4 Synthesis of the various Theories of Discipline
4.5 Types of Discipline according ot Scholars
4.5.1 Natural Disipline
4.5.2 Authoritative Discipline
4.5.3 Social Discipline
4.5.4 Social Discipline
4.6 Cause of Indiscipline
4.7 Suggestions to maintain Discipline in Educational Institutions
4.7.1 Constructive Discipline
4.7.2 Preventive Discipline
4.7.3 Remedial Discipline
Dear Students,
In lesson 5, you read about the definitions of Education, definitions of Science of Living and processes of
Science of Living. In this lesson, we will discuss about the Objectives, Curriculum, Methods, Discipline and Institutions
of Education.
Objectives:
In this lesson, you would understand
1. You would understand the objectives of Education.
2. You would get introduced to the objectives of Education and Science of Living.
3. You would understand the curriculum.
4. You would get introduced to the meaning of curriculum.
5. You would understand the nature of curriculum.
6. You would understand the need of curriculum.
7. You would evaluate the importance of curriculum.
8. You would understand the objective of curriculum.
9. You would understand the types of curriculum.
10. You would get introduced to the demerits of the present curriculum.
11. You would understand the basis of curriculum formation.
12. You would get introduced to the principles of curriculum formation.
13. You would understand curriculum according to Secondary Education Commission.
14. You would get introduced to teaching methods Vedic system of teaching, Buddhist system of teaching,
Jain system of teaching.
15. You would get to know the teaching methods of the Scholars of the world.
16. You would understand the teaching method of Science of Living.
17. You would get introduced to discipline and institutions.
18. You would understand the meaning of discipline.
19. You would get introduced to the nature of discipline.
20. You would understand the types of discipline.
21. You would get to know the reasons of indiscipline.
22. You would understand the suggestions for maintaining discipline in educational institutions.
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1.0 Objectives of Education :
The last result of every action of an individual is achievement of goal. Any process that begins definitely ends.
If the end point is known pre-hand, then that point is called the goal of the process. Education is also a process.
Therefore, its obvious that it also has a goal. Education is a medium of development of an individual. Education is
essential for the development of society. In the lack of education, society cannot develop appropriately. Therefore,
formation of society will be as per the education given in the society. Therefore, it is necessary that education should
be in accordance to the objectives of society. The thinkers of different nations have emphasised various objectives
of education. For example, in ancient India, the objective of education was all round development of an individual,
whereas on the other hand, in Greece, the moral, social and intellectual values of education were emphasised upon.
The objectives of education keep on changing alongwith time, period and situations. This change occurs because
the basis of formation of objectives of education is different. In the book, General Principles of Education, these
are divided into two parts Idealistic basis and Realistic basis.
1.1 Idealistic Basis : Under this basis, values and ideals are given the highest place because both these are
universal. In Idealistic Philosophy, Education is considered as a spiritual process. Therefore, this Philosophy propounds
values like Satyam Shivam Sundaram. Education alone can develop character and society. Education alone
makes an individual gain physical and mental health. Therefore, all Philosophies and Principles give recognition to
Idealistic Basis.
1.2 Realistic Basis : This basis is opposite to the Idealistic one. In this, the objectives of education are
made on the basis of materialistic conditions of society, like life philosophy, industrial progress, social and political
conditions etc.
1.2.1 Life Philosophy :The objectives of education are effected by the life philosophy of an individual. The
formation of objectives of education is based upon the life philosophy of an individual, like an individual with
spiritually developed life philosophy will emphasise character development and moral values.
1.2.2 Political Progress : According to J.F. Brown Education of any country and any era represents
the characteristics of its administrators. The objectives of education in a Democratic system is the formation of the
best citizens and that in the Autocratic system, is to develop dedication towards the ruler and to follow his commands.
1.2.3 Industrial Development : Industrial Development is given importance in this scientific age. Therefore,
in underdeveloped nations, fulfillment of such types of objectives of education is emphasised.
1.2.4 Social and Economic conditions : The objectives of education of a nation depend upon its
social and economic conditions. If the nation is socially and economically underdeveloped, then the objective of
education there will be to strengthen its social and economic conditions.
1.3.0 Classification of Objectives of Education
In the book General Principles of Education, following four objectives of education are described 1.Universal
Objectives, 2. Specific Objectives, 3. Personal Objectives, 4. Social Objectives.
1.3.1 Universal Objectives : These objectives are applicable to the whole of mankind. Man can develop
his properties on this basis only. Education alone can make develop the properties of love, non-violence, truth,
physical health, balanced development, social progress, etc. The various intellectuals have expanded Universal
Objectives in their own ways. Therefore, the detailed form of those Universal Objectives is as follows
1.3.1.1 Development of Knowledge : Idealistics propound the objectives of development of knowledge.
According to Dr. S.S. Mathur, Teaching vests in education and knowledge in teaching. ai- - -i n- - - zn
i.e. in Sanskrit literature, knowledge is considered as the third eye of man. Kalidas considers theoretical and practical
knowledge as true knowledge alone -i i =ii = l-i+iiin . Socrates, Plato, Aristotle, Dante etc. also
give importance to knowledge in education.
1.3.1.2 Objectives of Character Development : A child has some innate traits in him. If these traits are
46
not rectified, then his life will become like that of an animal. Therefore, modification in these traits will help develop
his character. This is possible by education alone.
According to Dr. Radha Krishnan- The only cause of pain in India and the World is that education is associated
with the development of brain only and not with the achievement of moral and spiritual values.
It is said in Shrimad Bhagwat Gita that, Charater is an unusual power of defining the path in and beyond the
world. In Ramayana also, character is considered the shield of man.
According to Swami Dayanand Saraswati Development of character and morality are the best objectives of
education.
In this way, development of character is given special importance from ancient times. A person with good
character can rise above narrow viewpoints and give his contributions in the development of himself and the society.
1.3.1.3 Objectives of Physical Development : Healthy mind resides in a healthy body; health is wealth.
inin in =ii-nn etc. The above statements point towards the importance of health of body. Body is the
medium of conduction of activities and ultimately reaching the goals. Health of body is essential from physical and
spiritual points of view. Lack of healthy body can make a person handicapped. He cannot do his essential jobs. His
whole life becomes disappointed. Without the healthy body, a person cannot even make spiritual progress also.
Body is the only medium, which helps a person reach his goals. Therefore, his health is very essential. The health of
the body has been given importance from ancient times till now.
According to Kalidas Health is the factor of all religion and activities.
According to Bhavbhuti The cause of healthy thoughts is good health.
According to Shaligram Tripathi For healthy thoughts, internal and external health of body are important.
According to Aristotle Healthy mind develops in healthy body.
According to Charak Fulfillment of responsibility of maintaining health is essential for health.
Therefore, one of the objectives of education should be developing physical health.
1.3.1.4 Objective of Spiritual Development : According to Dr. Radha Krishnan The objective of
education is neither gaining national efficiency nor international unity, but to make a person realise that he has in him
something more important than intellect, which if you want, can call soul.
In a spiritual country like India, spiritual education is given importance. What is the existence of man? What is his
nature? etc. are some questions which force a man to try to know about himself. He realises the powers residing in him.
This is possible by the spiritual objectives of education alone.
1.3.1.5 Objectives of Cultural Development : Culture in a general sense means- the style of living of
a person. Every society, community and country has a different culture. Even then in a country like India, where
there are many cultures, the speciality of our culture is Unity in Diversity. Indian culture has given importance to
values like sacrifice, penance, spirituality, tolerance, etc. from ancient times. These values give important contributions
in gaining success in an individuals life. Therefore, these values remained eternal so that an individual and society
can stay happy. For this, it is essential that values may develop. It is possible by education. Therefore, the objective
of education should be cultural upliftment.
According to Dr. Shaligram Tripathi Culture is a medium through which man gains the properties of knowledge,
science, art, language, conduct, thoughts, character, morality, etc., and these help develop human values in man.
1.3.1.6 Objective of All Round Development : The meaning of all round development is individuals
physical, mental, emotional, intellectual, spiritual and social development. If these aspects are strongly developed in
a child, then the childs personality will automatically be developed. In present times, education for this development
is not being provided. Only a few aspects are considered and thus the correct form of education does not appear
because the objective of education is all round development of an individual.
47
The Secondary Education Commission says, That education cannot be called education which does not
develop in a man, the essential properties of adjustability and efficiency while living with other people around.
1.3.1.7 Objective of Citizenship : An individual is not only an individual, but he is a citizen also. So, he
should know a citizens duties and rights. On the basis of these rights and duties, a citizen fulfills his individual, social,
national and international responsibilities. Education alone can help fulfill these objectives.
According to the Secondary Education Commission India has achieved political independence and has
declared itself a secular, democratic, republic state. Therefore, such habits, tendencies and character should be
developed in the citizens through education, by which they may fulfill the responsibilities of democratic citizenship
and should prevent such destructive tendencies, which hinder the national and secular development.
1.3.1.8 Objective of Adjustability : Man lives in society. He faces many situations. Until he adjusts
himself in these situations, he cannot become successful. Therefore, it is essential that such properties be developed
in a child by which he maintains balance in every situation and be capable of facing those situations.
According to Dr. Shaligram Tripathi The objective of education is adjustability and adaptation towards both
natural and social situations.
Therefore, it is essential that a child should develop the property of adjustment through education.
1.3.1.9 Other Objectives : Education has other objectives as well, by which an individual gains completeness
in life, like earning a living is essential for carrying on an individuals life. He can fulfill this objective by education. He
also gains the knowledge of what he has to do in future and how, by education. In this way, the objectives of
education cannot be confined. All those objectives can be achieved by education, which the society gives recognition.
1.3.2 Specific Objectives : The arena of these objectives is limited. These objectives are effected by time
and situations. These objectives are made out of special reason. For example, the objective of an economically
backward country would be to strengthen its economy. That country would adopt only those means, which give it
economic strength. These objectives are specific because these are given maximum importance at a particular time,
as these are required the most at that time.
1.3.3 Personal Objectives : These objectives contribute in the development of an individual. These
objectives include surfacing a persons abilities, making him capable and successful, developing his potential, etc.
Personal education was given special importance in vedic and rigvedic era. This tradition has importance in modern
times also. Western Scholars like Roussou, Frobell, Pestalogy and Nun etc. also have given special emphasises on
personal education.
According to Ramanujacharya The actual meaning of individuality is awakening of spiritual consciousness.
Ross opines that The personal objective of education, which is acceptable to us is development of personality
and spirituality.
According to Dr. Shaligram Tripathi-Personal education has two elements self-expression and self-realisation.
1.3.1.1 Objective of Self-Expression : Some Scholars define that an individual is free for self-expression.
Psychologists believe that free behaviour and self-expression are helpful in getting rid of diseases. But if self-expression
is not confined to certain limits, then it will create social imbalance. Also, social progress and development progress
will be hindered.
1.3.1.2 Objective of Self-Realisaiton : According to Dr. Shaligram Tripathi The Self in self-realisation
stays in eternal form with the society.
1.3.4 Social Objectives : Man is a social animal. The basis of the society is mutual co-operation. Without
co-operation, society cannot function. Therefore, the properties of social unity, co-operation, tolerance, friendliness,
adjustability, etc. are given place under the social objectives of education. In the book Principles of Education,
three forms of social objectives are described
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1.3.4.1 General form of Social Objectives : Man can develop only by living in a society and not by
living in isolation. Man brings about a change in himself in accordance with the society, this is the general form of
social objective.
1.3.4.2 Aggressive form of Social Objectives : The existence of state is far more extensive than an
individual. As a result, the state does not consider the personal needs of an individual but considers from the social
point of view. The importance of an individual is not as is that of the state.
1.3.4.3 Liberal form of Social Objectives :For social service and citizenship, the education of values
of a citizen is provided through scientific education.
1.4.0 Objectives of Education and Science of Living : Many Acharyas of Jain tradition have discussed
the objectives of education. The objective of Jain Education is refining life and making it progressive and in the end,
gaining eternal bliss. Refinement and progress of life is possible only by mental bliss and concentration. Acharya
Shayambhav, in Dasvealiyam, has directed four objectives of education
1. I will gain Shrut Gyan (Knowledge gained from hearing), so I will study.
2. I will develop concentration, so I will study.
3. I will establish myself in religion, so I will study.
4. I will establish myself in religion and then establish others in it, so I will study.
In Anuyogadwara, three objectives of education are discussed
nsuii4i +ii i af4ii+
ii 4aii ari n4if-fa++
i.e. 1. Achievement of spirituality 2. Decline of stored karmas 3. Refraining from new karmas.
In Uttaradhyana Sutra, three purposes of Shrut Adhyana (Studying by listening) are described as follows
1. Discovery of the subtle truth 2. Eligibility to gain Siddhi by oneself 3. To awaken others capacity to gain
Siddhi.
According to Acharya Kundakunda The objective of education is to achieve atman (Soul).
Gurudev Tulsi has described the objectives of education as follows
1. Objective of studying self-development and character building.
2. Objective of studying not for earning but for development of spiritual-scientific personality.
According to Acharya Shri Mahaprajna, the objectives of education are
1. Development of blissful and well-behaved personality.
2. Development of human values like patience, restraint, tolerance and discipline, etc.
From the above discussion, it is clear that the main objectives of the Jain system of education are
as follows
1. Formation of spiritual-scientific personality.
2. Awakening intellect by refinement of brain.
3. Destroying the worldly bondage.
4. Achievement of eternal bliss of liberation.
In this way, if the student makes the above objectives of education as his goal of life, then his all round
development of personality becomes possible. The objectives of education of Science of Living are also the same.
2.0 Curriculum
Curriculum is a specific base of presenting or conducting the teaching process in a systematic way. On the basis
of curriculum only, the teacher, students, school and examination committee or invigilators manage themselves.
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2.1 Meaning of curriculum
2.1.1 Etymological Meaning of Curriculum : According to Shriram Gupta, Curriculum is a Latin
word which means racers park. In the field of education, it means the field of students to race. Here, education is
like a race and curriculum is like the field of race, crossing which, a student or child reaches his destination. In brief,
etymologically, curriculum is that path, walking on which, students become capable of achieving the goals of education.
2.1.2 Narrow meaning of curriculum : Curriculum, in its narrow sense means the traditional course or
subjects. Curriculum confines to bookish knowledge only.
2.1.3 Comprehensive meaning of curriculum : In present times, the nature of curriculum is quite
extensive. It is not confined to the subject of studies only. Syllabus is accepted as a part of curriculum.
According to S.K.Aggarwal, There is diversity in curriculum as is in the objectives of education.
In this way, comprehensive meaning includes all the experiences and activities of students which help in the
complete development of child and the society. Curriculum is a systematic form of study material, which are presented
for fulfilling the needs of society of children.
2.2 Nature of curriculum
From the viewpoint of deciding the nature of curriculum, various Scholars have defined it on the basis of their
thoughts and assumptions.
According to Kilpatric Curriculum is the complete life of students to the limit to which the school accepts the
responsibility of making it good or bad.
According to Frobell Curriculum should be conceived as an epitome of the rounded whole of the knowledge
and experience of human race.
According to Kanigham Curriculum is that medium in the hands of artist (teacher), by which he can draw his
material (students), according to his ideals (objectives) in his art laboratory (school).
According to John Divi The scheme of curriculum must take account of the adaptation of studies to the needs
of the existing community life; it must select with intention of improving the life we live in common so that the future
shall be better than the past.
According to Casewell Curriculum accounts for all the activities coming in the life of students, their parents
and teachers. Curriculum is formed by all the activities done during the period of studentship. Actually, curriculum is
a dynamic environment.
According to Commission of Secondary Education Curriculum does not mean only those theoretical subjects
which are taught in the school but it also includes the worth of those experiences which the nation achieves from the
school, class, library, laboratory, workshop, play-field and from the informal contacts of student and teacher. In this
way, complete life of school becomes the curriculum, which effects all the aspects of a students life and helps in the
development of his balanced personality.
In this way, curriculum accounts for all the experiences in school.
2.3 Need of Curriculum
Dr. Shaligram Tripathi opines that as soul is needed to regulate the body, similarly, the place of curriculum is that
of soul in the body of education or school. A well-planned systematic, integrated and healthy curriculum can make
the process of education progressive. Curriculum is the foundation stone of education. The foundation stone of a
huge building is the cause of grandeur of the building. The stronger the foundation, the effective is the building. The
more effective the curriculum, the more effective is the personality of the student. Therefore, there is special importance
and need of curriculum in education.
2.4 Importance of Curriculum
1. Curriculum is a guide.
2. Curriculum is useful for teacher, students and parents.
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3. It fulfills the needs, goals and ideals of education.
4. It prevents extravagant expenditure in education.
5. Time is given importance in teaching process.
6. With the help of curriculum, teaching process continues systematically.
7. It helps develop many types of tendencies in teaching.
8. It brings smoothness in teaching process.
9. All the activities of school are studied by going through the curriculum.
10. Curriculum gives a systematic form to the teaching process.
11. Curriculum systematises the education of a student according to his level.
12. Curriculum fulfills the responsibility of all round development of a child.
2.5 Aims of curriculum
1. To establish co-ordination in various subjects of school and social activities.
2. To develop enthusiasm in students.
3. To develop human values like honesty, friendliness, reasoning, power, co-operation, etc. by giving good
character and morality due place in the curriculum.
4. To develop capable persons.
5. To make the students intimate with subjects like - language, science, arts, natural subjects, religion, economics,
etc. and to make their all round development.
6. To make the teaching according to the interest, potential, tendencies and capabilities of the students and to
get the students know about republic system.
7. To develop the art of co-ordinating between school and social environment.
8. To educate the students about reasoning, supervision and testing.
9. It should be prepared for the democracy of students.
2.6.0 Types of Curriculum
All the Scholars are not unanimous about the type of curriculum. On studying deeply, variety is seen in it.
The important types are described below.
Pathak and Tyagi in their book, General Principles of Education, have given the following types of
curriculum
1. Subject-centered Curriculum
2. Shastriya Curriculum
3. Student or child-centered Curriculum
4. Curriculum based on permanent condition of life
5. Core Curriculum
6. Activity dominated Curriculum
Dr. Shalimar Tripathi, in his book Education Principles, has given the following types of Curriculum
1. Child centered Curriculum
2. Curriculum based on experience
3. Curriculum based on actions
4. Subject centered Curriculum
5. Curriculum based on art and craft
6. Core Curriculum
Dr. Ramshakal Pandey in his book, Fundamental Principles of Education, has given eight types of
Curriculum, whose brief description is as follows
2.6.1 Teacher centered Curriculum : The Curriculum, which is planned while keeping teacher in the
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centre is called Teacher centered Curriculum. This curriculum was in practice in ancient time. In present times, its
useless and so is no more in practice.
2.6.2 Subject-centered Curriculum : In this, the curriculum is divided into various subjects and
arrangement for training of each subject is done. This type of curriculum is non-psychological and so is less
useful, even then, in present times this curriculum is used in schools.
2.6.3 Child-centered Curriculum : In construction of this curriculum, child is kept in the centre. The
credit of giving maximum importance to it, in education goes to Roussou. This curriculum is psychological and is
given importance in many system of teaching.
2.6.4 Activity-centered Curriculum : In this curriculum, a child gains education by accomplishing
various social activities. Various scholars like John Divi, Brubaker, Kilpatric, etc. have given emphasis on this type
of curriculum.
2.6.5 Experience-centered Curriculum : This type of curriculum includes experiences of the whole of
mankind. It inspires the students to gain success in life. This type of curriculum was most supported by T.P.Nun.
2.6.6 Art and Craft centered Curriculum
This curriculum is of applied type. Art and craft are in the centre of all subjects. It has the arrangement of
studying other subjects alongwith agriculture, knitting, wood work, iron work, metal work, stitching, etc. Its quite
interesting and stable. It was most supported by Mahatma Gandhi, Dr. Zakir Hussain, Vinobha Bhave and
Aryanayakam. This curriculum is recommended to be adopted in Basic Education.
2.6.7 Core Curriculum : Core Curriculum means a curriculum in which few subjects are compulsory and
few are optional, according to the interest of a child. The main subjects of Core curriculum are- health and physical
education, efficiency in art, gardening, mathematics, history, geography, etc. This curriculum was developed in
America.
2.6.8 Integrated Curriculum : In this curriculum, all subjects and activities are integrated. Gestalt
Psychology presents the base of this curriculum. Brain is a working unit and knowledge is very vast. Therefore,
subjects of studies should be presented in a unit form. This curriculum is good but it is difficult to say, whether it
would be successful in the era of modern specialisation. To the extent to which it is possible, efforts should be done
for integration.
2.7.0 Demerits of Current Curriculum : The curriculum, which is in practice in Secondary School in
India, is faulty. Its demerits as per Commission for Secondary Schools is as follows
1. It emphasises a lot on bookish knowledge.
2. Examinations have complete control over it.
3. Its viewpoint is narrow.
4. It is constructed specially to gain entrance in Educational Institutions.
5. Curriculum experts construct it according to their own viewpoints.
6. It has no relation with life and does not prepare student to face life.
7. Its subjects are literary and theoretical.
8. Its subjects are filled with unnecessary and unimportant description.
9. It lacks in technical and vocational subjects.
10. It does not consider the psychology, interests, needs and personal variations of students.
2.8.0 Basis of Construction of Curriculum : The following four are the basis of construction of
curriculum 1. Philosophical Base, 2. Sociological Base, 3. Psychological Base, 4. Scientific Base
2.8.1 Philosophical Base : The main base of curriculum is philosophy. The problem of curriculum is the
philosophical problem. The curriculum is decided in various forms according to various philosophical thoughts.
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2.8.1.1 Idealism : It emphasises eternal values and ideals. The nature of this education is to gain atyam
Shivam Sundaram. Satyam means intellectual philosophy to know about reasoning, mathematics, language,
history, geography, etc. Shivam means morality religion, spirituality, etc. Sundaram means artistic art, music,
history, etc.
2.8.1.2 Naturalism : Naturalist Philosophers emphasise the personality of a child. Therefore, Naturalists
want to include those activities in the curriculum, which help the child develop naturally. According to naturalists,
exercise, sports, games, swimming, geography, natural sciences, etc. should be given place in the curriculum.
2.8.1.3 Intentionalist :Intentionalist constructs the curriculum on the basis of interest of child. John Divi
considers four natural interests in a child 1. Talking and exchanging thoughts., 2. Curiosity, 3. Creativity, 4.
Artistic.
These interests are considered the base of curriculum of initial classes. Besides these, intentionalist thought
considers social life and activities as the base of curriculum, so as to develop the feeling of sociability in students.
2.8.1.3 Realism : This thought provides a solid base for curriculum. It gives the knowledge of applied and
actual life situations.
2.8.2 Sociological Base : In present times, the social basis of curriculum is being emphasised. According
to this base, those subjects should be included in the curriculum, which help develop the feeling of sociability.
2.8.3 Psychological Base : According to this base, curriculum should be formed psychologically. A
curriculum should be formed by considering the interests, tendencies, potentials. Personal abilities, efficiency, etc. of
a child.
2.8.4 Scientific Base : Science has made all round development. Effected by scientific researches, scholars
are giving importance to scientific subjects in curriculum.
Herbert Spencer has emphasised the inclusion of the following subjects in the curriculum-
1. Physiology and Health Science 2. Language, mathematics, geography, etc.
3. Home Science, Biology, Child Psychology 4. Literature, Art, Poetry, Music, etc.
5. Sociology, Political Science, History, Economics
2.9.0 Principles of construction of Curriculum : Many Scholars have deeply thought over the
principles used while constructing the curriculum. Some Scholars give importance to social ways while others, to
psychological base. Here, we will discuss some principles-
2.9.1 Attention to the childs Need and Interest : While constructing the curriculum, the potential
needs and interests of a child are considered. Psychologists give importance to this principle.
2.9.2 Attention to the Social Need : The potentials of a child develops in a society, therefore, the
fulfillment of social needs are given place in the curriculum. Sociologists give importance to this principle.
2.9.3 Principle of Unity : This principle supplement the above both principles. This principle does not
give importance to Special Knowledge, but gives to social utility, while constructing the curriculum. Nun considers
this principle as the best one.
2.9.4 Principle of Creativity : In this principle, child is encouraged to use his creative powers. Raymont
states that, The curriculum which is suitable for the present and future needs, it should definitely have some
suggestions for the creative subjects.
2.9.5 Synthesis between Work and Play : In his book, Fundamental Principles of Education, Dr.
Ramshakal Pandey states that, In games, the objective is immediate enjoyment while the objective in a work is far
off to be achieved. Therefore, in olden times, it was said, play while you play and work while you work. Therefore,
the principle of inter-relation between games and processes of work should be included while constructing curriculum.
Crow and Crow states that, The aim of those who guide the learning process should be so to plan learning activities
that the play attitude is introduced.
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2.9.6 Principle of Realisation of Ideals of Behaviour : Such material should be included in the
curriculum by which a child may to get to know about the ideals of behaviour. Crow and Crow opines that,
Curriculum should be constructed in such a way that it may help a child achieve ideals of best behaviour.
2.9.7 Principle of Growth and Development : While constructing curriculum, the needs of society are
considered. The society is never stable. Therefore, alongwith social change, curriculum also changes. With reference
to this Crow and Crow states that Scientific progress, new business opportunities, wider inter-relations between
nations, progressive ideals and ambitions all these demands show that the principles of education should be in
accordance with knowledge and efficiency.
2.10.0 Principles of Curriculum According to Secondary Education Commission : Secondary
Education Commission has deeply thought over the principles of curriculum, on the basis of which the curriculum
should be planned. The principles are as follows-
2.10.1 Inclusion of All Experiences of the child: According to Dr. Ramshakal Pandey, Curriculum
should be based on all the experiences of a child, whatever the child learns in the class, work area or the field, that
all should be added in the curriculum. In this way, entire school life is curriculum.
2.10.2 Variety and Elasticity : The Commission opines that Curriculum should be varied and flexible so
that adaptation of personal variations, personal needs and interests can be done.
2.10.3 Relationship with Community Life : Curriculum should be related with community life. This
relation should be so lively as the body parts have with the body.
2.10.4 Training of Leisure : Curriculum should not be formed only for teaching but also for giving guidance
about using free time appropriately.
2.10.5 Inter-Relationship of Subjects : While planning curriculum, it should be considered that the
study material should be related to life and academic value should be given importance. In short, it can be said that
the entire school life becomes curriculum, which is related to all the aspects of students life and helps in developing
a balanced personality. The curriculum of Science of Living includes complete lifestyle.
3.0 Teaching Methods
The meaning of education is learning and teaching. Why did it start? Who was the first teacher? Who was the
first student? Its difficult to get the right answers to these questions. But man, from ancient times, had the tendency
of learning and teaching. Today, education has many aspects. Many Scholars have given suggestions and have
worked for education, even then, there is need of considering lot more in the field of education. Life has three phases
Childhood, Adulthood and Old age. Man keeps learning from birth till death. But what should be learnt to make
life dynamic and to carry the journey of life properly, is a question worth considering.
The promotion of education in the world is done on various levels. Scholars have presented various aspects in
a bid to make education more useful.
In India, the nature and system of education is quite old. The level and eligibility, etc. was decided by Rishis and
Munis and only a special class was considered eligible for education.
3.1 Vedic System of Education : In vedic times, the teaching methods were oral. The Acharyas used to
teach orally. At that time, printing machines had not been discovered. The main teaching methods of that era were
1. Lectures Method 2. Question-Answers Method 3. Illustration Method 4. Verse Method 5. Stories Maxims
Method.
3.2 Buddhist system of Education : Three types of teaching methods were practised in Nalanda 1.
Sermon Method 2. Question-Answers Method 3. Debate Method.
Sermon method was applied in two ways Instructional method and Explainatory method.
3.3 Jain System of Teaching : In Jain religion also, the ancient method was oral. Gradually, teaching
methods developed. The main teaching methods are as follows
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1. Cramming 2. Following 3. Self-Study 4. Question-Answers 5. Examples
6. Lessons 7. Seminars 8. Answer 9. Practice 10. Establishment
11. Analysis 12.Illustrative 13.Explanatory
This shows that in ancient India also the teaching methods were as scientific as are today. The Acharyas used
explanatory and debate systems as per need.
3.4 Teaching Method of the Scholars of the World : Luthur considered teacher as the most important
person in the society. John Lock opined that teachers had a big responsibility in the field of education. To know the
secrets of education and the teaching ways, the teacher should essentially know the teaching methods.
In western countries, teaching methods were not developed at that time. Therefore, following method was
used. In Greece, this method was resisted and critical method started. Socrates and Plato made some changes in
it and gave birth to Reasoning method. Jesus Christ gave importance to Statement method.
In middle ages, Piare Avelard and Saint Thomas Aquinas gave birth to discussions and debate method. In Hele
University, Lecture method was used. Actually, Jesuit people were the father of teaching methods. They taught
History by depicting it in place and thus practiced the modern method. Direct method was used in place of languages.
In modern times, teachers are even today using their method of repitition.
Teachers of Jesuit sect also used Explanatory method. In India, these methods were found in the ancient
times. When Physics came into existence, it effected the thinking way of man. Scientific methods came into existence
in education. Three characteristics of this method are 1. Systematisation 2. Experimentation 3. Trust of Sense
perception
Science gave a well arranged form to education. First of all, Comenius prepared Natural method to teach the
teaching methods in an applied way.
A.H. Garlic, while throwing light on teaching methods, writes that the teacher, first of all, decides what he has
to teach. Then he arranges the study material and considers the way of presentation before the students. He does
so, by adopting various techniques.
3.5.0 Various Techniques of Teaching : The main teaching techniques are as follows
3.5.1 Techniques of Explanation : This technique is mostly used in Literature and History. It means to tell
the meaning or describing. While teaching the gestures become complicated and the student cannot understand it.
So the teacher explains it in simple language and the student can understand it.
3.5.2 Techniques of Exporition : This technique is used when the teacher knows that the students do not
know about the subject, he is about to teach and is entirely new for the students. Therefore, this technique helps
present the new subject with clarity and understandability.
3.5.3 Techniques of Description : According to A.H. Garlic, The meaning of description means presenting
a thing with words or symbols or both. Its a process of making literary drawing and is known as word drawing. It
tries to explain the nature, properties or form of a thing, so that a student can make an appropriate concept about it.
It widens the work of refining. Actually, its another form of exporition.
3.5.4 Techniques of Narration : Narration is a form of story. Sometimes, such situation comes in the
class, when other techniques fail, then narration technique is used. Narration should be easy, interesting, clear and
lively. Narration should be in accordance with the eligibility of the students so that they can imbibe it.
3.5.5 Techniques of Illustration : Illustration is not a technique but a method. Illustration means a thing
which is either known pre-hand or is easily understood by the sense organs. Generally, illustrations are given with
some gross objects and sometimes with some thoughts. Illustrations should be interesting, knowledgeable and
useful.
3.5.6 Techniques of Question : Questions are very important in teaching. This technique is quite old. In
ancient times also, teacher used questions while teaching. Actually, their teaching methods were based on question-
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answers. The students also asked questions to the teacher to clarify their doubts. Greek Philosopher, Socrates, also
considered this technique very important. Modern system of education also gives special importance to this technique.
3.6 Kindergarten Method : To convert his philosophical thoughts into action form, Frobell opened a
school in Blackberg for small children, which he named Kinder garten Method. Kinder garten, in German, means
garden for children. In Kinder garten, the children are given education through child-music, gifts and exercise.
Herbert constructed the Five-step teaching method. Modern teaching methods are the contribution of the
Western Countries.
3.7 Fundamental Teaching Methods : Gandhiji, while taking into consideration the condition of our
nation, gave birth to a new method of teaching which is called Fundamental Teaching Method. The main principles
of Fundamental Teaching Method are as follows-
1. Essential Education 2. Education through mother tongue
3. Education on the basis of handicraft 4. Making the student self-dependent
According to Dr. Zakir Hussain- In his teaching method, Gandhiji has given stress on co-operation, investment,
practicality, initiative and personal responsibility. Learning to read before learning to write, learning by doing, learning
by experiencing and co-ordination in the process of learning.
To prevent indiscipline, modern methods of teaching should be incorporated in the schools. These systems are
as follows- 1. Garden system 2. Montessori system 3. Dalton system 4. Huristic system
5. Project system 6. Fundamental system 7. Games system
The above systems are the contribution of Naturalism. Idealists and Intentionalists are obliged by Naturalists
for these teaching methods.
This was a brief discussion about the teaching methods. Todays teaching system is made on the basis of all the
above Scholars. But the morality, religiousness, self-discipline they spoke about, has become secondary today and
the only goal of education left is to pass the exams and get a job. Teaching methods speak about life-values
theoretically, even then values are continuously declining. Entire society is being affected by it. To stop the values
from declining further, Ganadhipati Gurudev Tulsi has given a new aspect to the world of Education.
3.8 Teaching methods of Ganadhipati Gurudev Tulsi : The teaching methods of Acharyashri Tulsi
are based on spiritual and democratic beliefs. According to him, the student should have the opportunity of giving his
opinion and asking questions to clarify his doubts. He believes that the entire life is a school. The experiences
obtained from different situations arising in life, give one the opportunity to learn new lessons. According to him, the
speed of education is never hindered in any phase of life. Giving priority to this viewpoint, Acharya Shri, through
Anuvrat movement, has given emphasis on social culture and moral education, alongwith bookish education for all
children, adult, aged and old people, be it male or female.
3.9 Teaching Method of Science of Living : If the education department, correctly evaluates the practical
teaching method of Science of Living and associate it with education, then it will not only be helpful in education by
improving life through its practical teaching method of restraint, self-discipline, non-violence, co-ordination, tolerance
but also will make possible the development of the memory power and receptiveness of a subject by concentrating
the mind. Acharyashri has obtained this teaching method by testifying it on his own experiments. Preksha and Anu
Presksha has inspired many teachers, students and parents in this direction. But this number is not enough. If the
movement reaches to social, political and university levels and to every individual, then, its advantage can be availed
by the entire society and nation and India can become capable of doing public welfare by this knowledge on
international level. Science of Living is not only a principle but is an experiment, which has the teaching method of
developing a good life from childhood itself.
4.0 Discipline and Institutions
Discipline is an invaluable treasure of every country and society. It is very important in the educational institutions
and personal life also. Discipline is a type of mental health, which appears in the beauty of work
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Educational institutions should fill in the students, such a feeling of discipline, by which they do not feel pressurised
or scared in any condition in adolescence and become self-disciplined. Such environment alone can prepare honest,
disciplined and dedicated citizens.
According to Plato, The initial phase of any work is most important. Therefore, children should be intimated
with discipline right from their initial phase. Discipline is not a thing to be achieved within a day or two. It is a fruit of
practice, habit and acquired tendencies. Its an essential part of character, which is obtained after continuous practice
of years.
Schools are established by the society. Their objective is all round development of students. Then arises the
need of discipline. Discipline has an important role to play in school.
4.1.0 Meaning of Discipline : The word Discipline originates from the word Disciplina, which means
Discipline, Education, student. The word discipline is generally used in two senses narrow and wide. The narrow
meaning of discipline is to make the wishes of a child as per the teachers by punishment and suppression. In
present times, this meaning of discipline is considered completely left over and its wide meaning is given importance,
under which are included external behaviour, self-control, feeling of responsibility, respecting others rights and
feelings, etc.
4.2.0 Nature of Discipline : According to T.P.Nun, Discipline means controlling ones feelings and
powers by oneself, which provide orderliness to disorder.
According to John Divi, Discipline means powers at command mastery of the resources available for carrying
through the action undertaken.
According to the Board of Education, Discipline is a medium, by which the children are trained to develop
the best habits, the best conduct and a good system.
According to modern school of thoughts, liberty and discipline are strongly inter-related. True discipline is the
one, which is based on liberty. Discipline received by liberty is permanent. The discipline, which a student accepts
by will, is followed happily.
White Head writes, The objective of ideal and well planned education should be that discipline should be
accepted by will and freely and freedom should be more helpful in maintaining discipline. Both principles freedom
and discipline, are not against each other, but should be so adjusted in the life of a child that they should be in
accordance with the natural tendencies occurring in the development of personality of a child.
4.3.0 Philosophical Theories of Discipline : Adams, in his book, Modern Development in Education
Practice, describes the following types of discipline, on the basis of various principles of philosophy
4.3.1 Repressionistic Discipline : Repressionistic discipline is the ancient school of thought, in the
world of Education, which was quite effected by autocratic politics. In the eighteenth century, the thing that was
strongly believed that Spare the rod and spoil the child.
In this way, the environment of the school was full of cruel powers. Teachers kept rod in hands and believed
that the evils in a child can be released by beating him with a rod. In middle age India, the teacher used to punish a
child hard, on making a mistake, like making him a cock, beating him with a stick, giving hard physical tortures and
in this way, made them follow the discipline.
Repressionistic discipline strikes the personality of a child and so is inappropriate and useless. Englands
Famous novelist, Anthony Tralap, got education in Winchestor school and he has written on the basis of his experience
that, To maintain discipline in schools, I find it inappropriate that physical punishments in schools are a permanent
part of the daily life of students.
Everybody has equal rights and freedom in Democracy and Repressionistic discipline has no place in it. The
relation between teacher and student should be based on sympathy and love.
4.3.2 Impressionistic Discipline : Idealists give special importance to Impressionistic Discipline. They
believe that the school should make a child disciplined not by punishment but by the effective and ideal personality
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of the teacher. If the teacher possesses a good and pure character, then student will, by himself, bow in front of the
properties of the teacher.
According to Pathak and Tyagi, A teacher should develop the best environment his efficiency, character,
conduct, thoughts and ideals. In this environment, students will, by themselves, follow the teacher.
As a result, the students will try to make their character as great as the teachers and will become disciplined.
Thus, students effected by teachers personality do not face the problem of indiscipline. Even then, if by mistake a
child commits a mistake, it is the duty of the teacher that he makes the child understand the right thing very lovingly.
The Indian Gurukul system of teaching was of this type. The relation between teacher and student was disciplined
and affectionate, like that of father and son. Even today, the names of Headmaster Edward Thring of Uphingham
School of England and Thomas Arnald of Rugby school, are taken with proud among teachers of this kind.
According to Modern Educational Psychologists, Repressionistic Discipline is inferior to Impressionistic
Discipline because in this, a child has to suffer mental slavery of the teacher.
4.3.3 Emancipationistic Discipline : The propounder of this principle are modern Psychologists. The
aim of Emancipationistic Discipline is to provide complete freedom to the students for thinking and expressing.
Among the supporters of Emancipationistic Discipline were Roussou and Spencer.
According to Dr. Vaidyanath Prasad, For Emancipationistic Discipline, very soft, tolerant, ideal teachers are
required, who can help the students develop on the basis of their loving relationship with them. The teacher, who has
the property of self-control, sympathy and humour, will be successful in this. In present times, getting such teachers
is difficult. Besides this, Complete freedom in place of statutory means of receiving education in school or society,
would mean Provoking indiscipline.
4.4.0 Synthesis of the various Theories of Discipline : There are three principles of discipline
Repressionistic, Impressionistic and Emancipationistic. In ancient and middle ages, Repressionistic Discipline was
more in practice. Today, it is considered quite inferior, even then, it is present in some nations of the world. According
to Pathak and Tyagi, Any one principle of discipline is not completely followed in any school of the country. The
discipline followed is integrated form of Repressionistic, Impressionistic and Emancipationistic Discipline.
According to Jain Philosophy, the utility of the Principle of Anekant is proven here. Considering only one
aspect can be problematic while co-ordination among all can solve the problem. Therefore, the integrated form of
all the three forms of Discipline plays an important role in establishing the discipline in school
4.5.0 Types of Discipline according to Scholars : According to Scholars, discipline is of four types
1. Natural Discipline 2. Authoriative Discipline 3. Social Discipline 4. Personal Discipline
4.5.1 Natural Discipline : Roussou and Spancer were the supporters of Natural Discipline. They believed
that a child should be left over to the nature. He will gain knowledge through experience and as a result, he will
develop discipline automatically. If he works according to the rules of nature, then he would be successful otherwise
not. For example, contact with fire will burn his hand.
While critisising Natural Discipline, it is said that it is not appropriate to leave the child completely free. Freedom
should be to a certain limit. A teacher should have control over the child, wherever he harms himself.
A child standing on a river bank, if sees other diving into the water for swimming and does the same himself,
then, it can be lethal for him. Therefore, Natural Discipline should also have a limit.
4.5.2 Authoritative Discipline : In Authoritative Discipline, a child follows the instructions of his parents
and elders at home and teachers and school rules, while at school.
While critisising Authoritative Discipline, it is said that this discipline frustrates the natural potential and properties
of a child, thus, hindering his development. He also develops inferiority complex. Therefore, Authoritative Discipline
is not supported.
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4.5.3 Social Discipline : As the child grows, he develops social discipline. Fear of social control and
punishment, makes him do such jobs, which give him appreciation and prevents him to do those, which give criticism.
While critically analysing Social Discipline, it has been analysed quite useful for a childs life. It helps become a
social animal. According to modern school of thoughts, school is considered as a small form of society. If a child is
given opportunities to do social works in the school, then this can help conduct social discipline in him and he can
become a successful citizen in a society.
4.5.4 Social Discipline : Personal Discipline can be called self-discipline. It is applied when a child
matures and can thing about his ood and bad. He understands that he must do such activities, which help increase his
respect and fame in society and stay away from such activities, which leads to criticism and ill-fame.
Personal Discipline is considered quite important in society. Therefore, it is the responsibility of the teachers
that they develop Personal Discipline in a child while he is in school. A child having Personal Discipline becomes
successful in life and his future is bright.
4.6.0 Causes of Indiscipline : The causes of indiscipline are as follows
1. The curriculum is conservative and considers only one aspect.
2. Lack of clear objectives before the students.
3. Lack of education according to interest and properties.
4. Lack of subjects other than the curriculum in the schools.
5. Inappropriate Education System in school.
6. Inferiority due to backwardness of class.
7. Lack of rapport between students and teachers.
8. Effect of the economic conditions of teachers.
9. Lack of appropriate respect towards teachers due to increasing materialism.
10. Public criticism of Education System.
11. Teaching by disappointed people.
12. Teaching methods of the teacher.
13. Uniformity of subjects.
14. Lack of efficiency of management committees of schools.
15. Lack of Practical Education.
16. Effect of broken homes on the mentality of the children.
17. Decline of Educational importance in society.
In regard to indiscipline, Secondary Education Commission says We should in the first place take due note
of the fact that the school in a small community within a large community and the attitude, values and modes of
behaviour good or bad, which have currency in national life are bound to be reflected in the schools. When we
complain of indiscipline or lack of earnestness or slipshod methods of work or failure to appreciate the dignity of
labour in the students, we should not forget that may be due largely to defects in the community.
4.7.0 Suggestions to maintain Discipline in Educational institutions : While considering the
problem of discipline in children, Dr. Sampurnanand, a great Indian Scholar says The problem has arisen out of
some causes. Actually, it is the result of this era. There is social, political and economic turbulence all around.
Ordinary people are undergoing mental tension. All traditions are becoming obsolete, as they are becoming useless.
The fear of God, religion, society and law is lessening from mans mind. The problem of caste, family, marriage, etc.
has become so complicated that a student cannot concentrate his mind. The feeling of unrest and revolt is arising in
his mind. All this leads to indiscipline. The powers working in the environment are required to be understood.
Students should be dealt with sympathy.
On 16
th
January 1965, on the occasion of 23
rd
Annual function of Kishore Dal, in his inaugural speech, the then
Governor of Bihar, Shri Anantshayanam Ayengar said, Children are the future of the country. They should be taught
59
discipline and unity. The future of country is bright only when the children have the seed of discipline and unity. The
collective rally and physical presentation done by children here today is very useful in this direction.
According to Renn- As discipline is the first condition required for the existence of army, navy or state,
similarly, it is for school also.
While explaining the importance of discipline in school, W.P.Shoring has described the use of three types of
disciplines 1. Constructive Discipline 2. Preventive Discipline 3. Remedial Discipline
4.7.1 Constructive Discipline : Constructive Discipline means such education should be given to students
and such activities should be made to do by them by which, children develop the feeling of discipline by themselves.
4.7.2 Preventive Discipline : Preventive Discipline means if the student is committing a mistake or is
breaking the rules of school, then he should be banned or controlled, so as to prevent development of indiscipline in
him.
4.7.3 Remedial Discipline : Remedial Discipline means treating indiscipline, troublesome and indiscipline
to improve him. Indisciplineness of a child is treated psychologically, so as to develop his life properly, by developing
discipline in him. The experiments of Science of Living develop self-discipline in a child, so that the need of external
control is not required and the child becomes disciplined.
Questions
1. Essay Type Questions
1. Write an essay on the role of discipline in educational institutes.
2. Short Answer Type Questions
1. Write about the objectives of education.
2. Analyse the techniques of education.
3. Very short answer type questions
1. Who is the doer of Kinder Garten technique?
2. How many techniques of education are there according to A.H.Garlic?
3. What is core syllabus?
4. How many demerits of present syllabus are told by the Secondary Education Commission?
5. The syllabus which is appropriate for the present and future needs must include creative subjects.
Who has said this?
6. _____________ period of any work is the most important.
7. Ideal person gives importance to ________________ discipline.
8. Children are the ______________ of the country.
9. Syllabus is considered the gist of complete knowledge and ______________ of human race.
10. Syllabus is _______________ of education.
Reference Books
1. History, development and problems of Indian Education Dr. S.P.Gupta
2. ShikshaShastra Dr. Vaidyanath Prasad Verma
3. Great educationalists of the world Dr. Vaidyanath Prasad Verma
4. Principle of Education Dr. Shaligram Tripathi
5. General Principles of Education Pathak and Tyagi
6. Principles of Education N.R.Swaroop Saxena
7. Education in Terapanth Sadhvi Samaj Dr. Sadhvi Sanchityasha
Author : Dr. Samani Sthitpragya
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Unit 2 : Value Education and Science of Living
LESSON 7:
Views of various Education Commissions with reference
to Value Education, Moral Education, Health Education
and Yoga Education
0.0 Objective
1.0 Value Education
1.1 Nature of value
1.2 Why Value Education
1.3 Objective of Value Education
1.4 Education based on Life Values
1.5 Importance of Value Education
1.6 Value Education and Techniques of Science of Living
1.7. Experience to bring about change in emotions
1.7.1 Experiment to bring about change in behaviour
1.8 Value Education and Education Commission
2.0 Moral Education
2.1 Nature of Morality
2.2 Objective of Moral Education
2.3 Why Moral Education
2.4 The Important Characteristics of Morality
2.5 Moral Education and Education Commission
3.0 Health Education
3.1 Meaning of Health Education
3.2 Objectives of Health Education
3.3 Characteristics of Good Health
3.4 Factors affecting health
3.5 Elements of Health Education
3.5.1 Life Style of a Person
3.5.2 Nutrition
3.5.3 Cure of Diseases
3.5.4 Maintenance of Personal Health
3.5.5 Cleanliness of Environment
3.5.6 Physiology
3.5.7 Importance of Health
3.5.8 Mental Health Science
3.6 Health Education Programmes
3.7 Present Position of Health
3.8 ealth Education and Education Commission
4.0 Yoga Education
4.1 Science of Living and Yoga Education
4.2 Yoga Education and Education Commission
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Dear Students,
In lesson 6, you studied about Objectives, Curriculum, Teaching Methods, Discipline and Institutions of
Education. In this lesson, we will discuss about the views of various Education Commissions on Value Education,
Moral Education, Health Education and Yoga Education.
Objectives
In this lesson, you would understand the following things
1. You would understand Value Education.
2. You would understand that what is Value?
3. You would understand the nature of Value.
4. You would understand the necessity of Value Education.
5. You would get introduced to the objectives of Value Education.
6. You would get introduced to the Education based on life values.
7. You would understand the importance of Value Education.
8. You would get introduced to the experiments of Science of Living and Value Education.
9. You would understand Value and views of Education Commission.
10. You would understand Moral Education.
11. You would get introduced to the nature of morality.
12. You would understand the objectives of Moral Education.
13. You would understand the necessity of Moral Education.
14. You would understand the important characteristics of Moral Education.
15. You would know the views of Education Commission on Moral Education.
16. You would get introduced to Health Education.
17. You would understand the meaning of Health Education.
18. You would understand the objectives of Health Education.
19. You would understand the symptoms of good health.
20. You would understand the factors affecting health.
21. You would understand elements of Health Education.
22. You would understand the programs of Health Education.
23. You would know the present state of Health Education.
24. You would know the views of Education Commission on Health Education.
25. You would get introduced to Yoga Education.
26. You would understand Science of Living and Yoga Education.
27. You would know the views of Education Commission on Yoga Education.
1.0 Value Education
A child is the uplifter of family society and spine of the nation. He should get such education, which makes him
a good citizen. He should get such values from Value Education, which help him to understand and achieve the goal
of life. According to Maria Montessari Man can solve its problem, mainly of peace and unity, when his whole
concentration is focussed on the discovery of child and all the development of unlimited possibility of human person-
ality.
What is Value? This question is important within itself because the thought of value carries human mind towards
that view which discovers what is important for living and what is in the well being of an individual and society?
Therefore, it is very difficult to define value.
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The Science of Conduct is associated with mans life and if it testifies human behaviour from idealistic view-
point. It has been defined in many forms. According to Macanzee, Science of Conduct is an ideal advertisement
and general study present in human life. According to John Divi, The subject of Science of Conduct is to discover
the auspiciousness of behaviour. Similarly, Dr. Gore has said the Science of Conduct as the Science of Purity.
The Science of Conduct propounds those rules, which make our actions and behave moral. Science of Conduct
evaluates the behaviour of man and reaches the conclusion that good conduct is a self-goaled value. In simple
language, any thing, which quenches the human desire, is value but the definition of value has changed as a result of
developmental nature of knowledge.
According to Urban, Only that thing is valuable ultimately and with the view of self-goals, which carry people
to development or self-confidence. From this point of view, eternal value and eternal goal is the one, which is
essential for the all round development of man.
1.2 Nature of Value : According to Urban, Only that is eternally valuable, which take one towards devel-
opment of soul or self-realisation. This definition includes all the needs of man from biological to spiritual, which
have importance in human life, for which they are alive and they sacrifice to any extent. In this way, value is that truth,
for which man lives and is ready for struggling, bearing pains and accepting death if needed. The names of greatmen
like Socrates, Jesus Christ and Gandhiji are taken with respect in this regard because they lived for values and died
for the same.
Actually, value is that axis of dynamic society because of which the society exists. The feeling of utility and
welfareness keep the society stable.
Kane also has given values the names of ideals, beliefs or standards, which a society or majority of members of
society have accepted.
According to Dr. Ramshakal Pandey, Value is such a property or code of conduct, by which man develops a
system of life for goal achievement and develops his personality. In this way, value is a power hidden inside man,
which inspire him to act in a particular way and controls his conduct.
1.2 Why Value Education? : We live in two worlds Internal and External. Internal world is subtle and
external world is gross. External world can see and measure behaviour. World of emotions is subtle. Its difficult to
locate it. As is the secretions, so are the emotions and so is the behaviour. Internal inspiration is emotion and if
behaviour is regardless to it, then emotions and behaviour cannot inter-communicate. We have to change behaviour
to bring about a change in the behaviour of student; this Value Education is needed. Sometime earlier, it was known
as Moral Education. Today Value Education has developed and established itself above Moral Education.
Values may appear in life, values are realized with Education and values may be established in students life.
This thought is under consideration along with present Education. Sometime earlier, a seminar was held for the vice-
chancellor of Rajasthan University. 70 to 80 vice-chancellors participated in it and considered about Value Educa-
tion.
1.3 Objective of Value Education : While explaining the objective of Value Education, Dr. A.S.Altekar
has said, Education is considered such a source of light and power, which continuously and co-ordinatedly devel-
ops our physical, mental, material and spiritual powers and efficiency and changes our behaviour and makes it
excellent.
In the first sentence of the famous Awari Resolution, Pandit Jawahar Lal Nehru, 23
rd
January 1955 said,
Changes will have to be made in the present Education system to achieve national goals and social objective of
Independent India.
While highlighting the basic objective of Education, our Former Prime Minister Late Mrs. Indira Gandhi, on
4
th
November 1974, in a lecture before the Central Educational Advisory Board, said, The basic purpose of
Education is expansion of intellectual aspects, emotional responsibilities and sensations, so that we may get not only
desired and better workers, but also better humans, who are mature and can face the growing challenges. She
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further said, I wish Universities may become such a source of thoughts, which are helpful in purifying the society.
The job of the Universities is not only providing education to the youth, but also nourishment and propagation of
Value
While expressing his views on 27
th
April, 1991 in the Indira Gandhi National Open University, our Former
President Dr. Shankar Dayal Sharma said, Our National Values should be strongly fitted in the mentality of the
students. These values are universal brotherhood, peace, fraternity, service, creativity and solid development of
personality. Education lacking in these values is useless in my opinion.
1.4 Education based on Life Values : While expressing his views in a bulletin named Need of more co-
ordination between centre and state Government for development of Education, our Prime Minister AB Vajpayee
said, Our schools should provide education based on life values also. They should give such opportunities that each
should have the understanding and respect towards every religion in India and they should feel proud over their
national culture. Then we should also consider diversity in religion, language and caste. One big problem in our
entire system is relatively quite less participation of women in education. Students have shown that educating
women is the most profitable investment, a country can do. The benefits obtained from it like improvements in
health and hygiene, decline in population growth, economic independence, and transfer of these values to the girls of
the next generation. Their benefits are far more advantageous than the benefits obtained by the Government expen-
diture on electricity, roads or other works of this kind.
1.5 Importance of Value Education : Former President, Dr. Shanker Dayal Sharma, in his work, As-
pects of Education, has stated We should understand it clearly that, the work of struggling with matters, values,
principles and goals related to civilized and moral conduct is of practical importance of materialistic viewpoint. It is
neither question of looking for unclear faint possibilities, nor in investigating useless things. It is a question of direct,
continuous and practical utility. Like numbers and their mutual relationship are of fundamental importance for Math-
ematics and mass, energy and time have for Physics, supply and demand have for Economics, thoughts and greatmen
have for History, similarly, values have fundamental importance for men.
When any person considers about the basis of values decided for him, then he binds himself for such jobs with
intellectual, moral and regulatory viewpoint, which are actually favourable for top priorities. Activities may be asso-
ciated with small or big things, may be known or unknown. He gets the power of getting organised, concentrated
and adjusted.
1.6 Value Education and Techniques of Science of Living : According to Acharya Shri Mahaprajna,
two things should be specially considered in Value Education 1.Co-ordination between theory and practical
2.Use of contemplation for change in emotions and practical experiments for change in behaviour.
These integrated practicals should be conducted. Its difficult to change habits without conducting these practicals.
A change starts when the students are given a constructive alternative. When a child eats clay, his mother gives him
other alternative. The child starts eating that and leaves the habit of eating clay.
1.7.1 Experiments to bring about change in emotions : If a student has the habit of lying and we
want to get him rid of this habit, then first of all he should be made aware of the results of lying. We tell him hundred
times do not lie. Even then, he does not stop lying. But when we make him do the contemplation of truth, then this
change brings about a change in the habit of lying. Principle of Contemplation is the Principle of Frequency. Continu-
ous repetition of those words help him develop the value of speaking truth. This is the process of change.
1.7.2 Experiment to bring about change in behaviour : If the child has the habit of stealing, then
he should be made aware of the result of stealing. Then some practical experiments should be conducted to get him
rid of this habit. Keep such a thing in front of him, which tempts him to steal it. When he steals, then tell him that we
have seen him stealing. Repeating it for two or four times will automatically develop a feeling in him that I will have
to listen to everybody. This starts the changes in him. Pointing him every time inspires him to leave bad habits.
Experiments should be given importance. Changes can be expected from them. Science of Living has the following
64
two techniques for Value development changing emotions by behaviour and changing behaviour by emotions.
When emotions change, behaviour definitely changes. As the emotions, so the behaviour.
1.8 Value Education and Education Commission : We should depend on our customs and traditions
in formation of values. The customs and cultures of other nation should also be taken along. Indian thoughts have the
flow, which can take us do new viewpoints and give an individual happiness and acceptance of life.
Radha Krishnan Commission has emphasised on preparing such educated citizen while considering the objec-
tive of higher education, who can lead the nation in various fields and can establish republican values, can maintain
cultural heritage and values, have high values in their moral character, are helpful in maintaining national unity and
discipline and can devote themselves for international harmony and fraternity.
The analytical committee, while experiencing the need of reconsidering the National Education Policy of 1968,
gave the following suggestions regarding values
1. In the subject matter and process of education, the following values should be widely mentioned republic,
secularism, socialism, scientific attitude, gender based equality, honesty, dedication, boldness, unbiased,
respect for all living beings, cultures and languages.
2. Value Education should be an essential part of entire education process and the school environment also.
3. Habit of studying and self-efficiency should be developed in student.
Prof. Daulat Singh Kothari of University Grant Commission has said, Education should be developed in such
a way that may help increase national productivity help increase the feeling of national and social unity, help increase
the speed of modernization and help develop social, moral and spiritual values.
Former President Dr. Shankar Dayal Sharma has written The University Grant Commission has paid atten-
tion to the development and role of the Universities in future the core of the system should be the sowing and
development of human values. It is essential that they preserve and nourish our great cultural traditions, co-ordinate
them with fundamental elements of other cultures and castes, develops reasoning and scientific approach, enrich
Indian languages and encourages their use as a main means of communication for national development and integ-
rity. It is also essential that it encourages the students for all-round personality development, instigate them with the
feeling of fulfilling their responsibility towards the society so that they not only criticize the society impartially, but can
also help improve the entire Education System.
2.0 Moral Education
Morality is the base of a mans progress. A person lacking in moral properties is worst than animals. History is
the witness of the truth that no individual, society or nation can progress without morality. Morality is our fundamen-
tal property and we should not leave it at any cost. There should essentially be the provision of morality education
in Educational Institutions for the students. German Scholar Herbert has said it in very clear words- The gist of only
one job of education is lies in morality.
Malviyaji supported Moral Education a lot. He considered as an essential property of the students. He thought
that every individual of the society should have good character and good conduct. They should be alert in perform-
ing their duties and should protect the religion. He considered getting educated and following a laborious life as
essential for man.
2.1 Nature of Morality : Some rules of the society tell us that what is appropriate and what is inappropri-
ate. These rules come under morality.
Prof. Davis defines Morality as-Morality is the internal feeling of dutifulness, in which there is the feeling of
right and wrong. Therefore, the rules of morality give us the permission of doing some actions and behave and tell
us that such jobs should be done, every work should be done with honesty, etc. In the same way, morality also has
the feeling that some actions and behave are wrong and should not be done like lying, stealing, not respecting elders
and teachers, etc. In this way, Non-Violence, truth, Justice, Equality and Love, etc. also are the best examples of
65
Morality. Origin of morality is by internal feelings of man. People do not follow them because everybody is following
them or some social power is pressurising them to follow it but follow them because these rules of morality are
based on the principles of Purity, Justice and Truth. Explaining this, Maciver and Page has written, In its true sense,
the rule of morality are that group of morality, by which the knowledge of true or false comes.
2.2 Objectives of Moral Education : According to Partology, A man should get Education from moral
and religious point of view instead of intellectual point of view because by this man can fulfil the fundamental
objective of Education. Objective of Education is to develop complete personality of a person. These views of
Partalogy are recognised by Mahatma Gandhi, Yogiraj Arvind and Dr. Radhakrishnan. Dr. Radhakrishnan writes,
We should build proper social system but we should take care that man should not be economically sound but for
a complete man, the bliss of soul is essential, which is efficient for working for love, belief and revitalized humanity.
Great Philosopher Aristotle also considers Moral Education quite essential. According to Philosopher Herbert-
The only objective of education is Morality. In this regard, the statements of Herbert are
a. The gist of Education is lies in morality.
b. Morality is the one and only one problem of education.
c. The thought of righteousness lies in education.
d. The entire objective of Education lies in the only word Sadguna.
In this way, it is not inappropriate to say that according to Herbert, the only objective of education is building
Morality. The human values excluding the religious sense. He wanted to develop personality and character in a
closed by education so that the child could overcome bad tendencies. The means by which good tendency over-
come the bad ones, is known as Education. Herbert has included righteousness, truth, and development of right
viewpoint in the objective of education. In this way, Herbert has included the following five properties in Morality
1. Inner Freedom It is that which helps decide the good and bad.
2. Perfection Perfection is mutual co-operation of mans desire for complete concentration.
3. Benevolence Benevolence is appropriate relation of personal feeling with those of others.
4. Justice of Rights Justice or Rights arises in the condition of disagreement with others.
5. Retribution or Equality- Retribution or Equality is the cause of desired good or bad.
Herbert has considered the development of multifaciet interests as the objectives of Education for the develop-
ment of Morality. As are our interests, so are our activities. Therefore, it is essential to produce good interests.
According to Herbert, Knowledge develops thoughts and thoughts develop Morality. Its right to mention here
that Herbert considers knowledge as the basis of interest and divides interest on the basis of knowledge.
The only goal of Morality and multifaciet interest is to develop good character of the child. Thus, for Herbert,
the last goal of Education is development of ideal character.
Dr. Montessari considers development of Morality essential for allround development of a child. She wishes to
develop Morality by freedom and sports. Freedom develops the feeling of self-respect in a child. Besides that, the
property of respect, discipline and self-discipline develops automatically.
2.3 Why Moral Education? : Today, the world is undergoing many struggles. There is struggle between
materialism and spirituality. The struggle is between individual and policy, struggle of intellect and unintellect, struggle
of construction of values, standards and principles. To overcome these struggles, study of Moral Education is
essential. The integrated form of our character and morality becomes our habits. Character is basis of humanity. A
Scholar of England, John Lock, emphasised a lot on character development.
He did not give any importance to that education which does not build good character. Character is the basis
of humanity. Bad character person is anti social. Lock has widely defined character. The main objective of educa-
tion is to develop good character in Youth. According to Lock, a child should be provided with Moral Education.
Through Moral Education, he will develop the values of righteousness, kindness, compassion, sensitivity and sym-
pathy, etc. Lock always worked for character development of children. He opined that the Educational Institutions
66
should be organised in such a way that a strong wave of character development arises in the students. Maharishi
Dayanand, Swami Vivekanand, Swami Shradhanand and Mahatma Gandhi not only accepted the development of
character in education, but also emphasised its practice in Educational Institutions. Western Scholars like Marthin
Luthur, John Kalbin, Montesque, etc. endeavoured for character development in all children. Chinas famous social
reformer, politician and peace worker, Confucius, 2500 years ago also, considered character development neces-
sary for social organisation. He included integration, good behaviour, civilization and righteousness, etc. under good
character. One should treat others as one wants to be treated by others- this moral personal value was considered
essential part of character by Confucius. Educationalist Quintilian emphasised on morality and character develop-
ment. He said, Roman Empire will decline, when Romans will decline morally.
According to former President Shankar Dayal Sharma, The efficiencies arising from the storage of knowledge
and the potentials arising from knowledge will be worthy only when controlled by values related to morality and
sophistication.
Modern society is continuously declining. People giving priority to material life, have completely forgotten their
ideals, principles and duties in the race of their vested interests. Seeing this deteriorated condition of society, Gandhiji
included morality as the important objective of education. According to him, I have given the highest place to
character development and have realised that all can be provided with moral education. The difference in their age
and growing up does not matter to me.
According to Ani Beasant, The main medium of moral education in primary classes (3-5 years) should be the
stories. In lower middle classes (7-10 years), the stories under moral education should be related to truth and the
feelings of devotion, courage, sacrifice, dutifulness, kindness towards animals and plants, etc. should be developed.
In higher middle classes (10-14 years), the subject of moral education should include all the ideals expected from an
ideal man and ideal citizen.
Morality is an aim, which should not, however, mean a mere communication of knowledge about morals. This
will lead to nothing more than priggishness. Nor should it expect the teacher to enter into metaphysical right and
good. A wise teacher, while realising the important of moral education and his duty to help the pupils to live rightly
in accordance with the moral order, will steer clear, not only himself but his pupils as well of the cob-webs of eternal
disputes over metaphysical niceties. (Theory and principles of education p. 23 Bhatia and Bhatia)
2.4 The Important Characteristics of Morality : The Important Characteristics of Morality are as
follows
1. The expression of morality is on individual or community level. From individual point of view righteousness
is the voice of a mans soul and therefore, cannot be ignored. From community point of view, morality is the
Ideal of society or Appropriate standard of behaviour, therefore, a person follows these also. If a
person violates the rules of morality, set by society, then he has the fear of being laughed at by society.
2. The rules of morality are logical to quite an extent because their origin results from activity of general
feelings and experiences of society. Actually, morality is that, which is considered by good or appropriate
people in society.
3. Morality directly applies on social conditions. Morality differentiates the right and wrong behaviour in a
particular social condition. Under morality, a person is not given instructions by God or any other medium.
4. The rules of morality are not too traditional. If a particular rule sounds meaningless in a particular social
requirement, then it can be changed eg. Sati System in India was considered some time ago, but now is
considered inappropriate, as public opinion is quite against it.
2.5 Moral Education and Education Commission : In 1944-46, the Central Advisory Committee
said-
1. Religion should liberally encourage education and curriculum should be made on moral grounds.
67
2. Spiritual and moral values are required in character development. Therefore, family and community have
the responsibility of development of values of this kind.
In 1948, the University Commission gave an extensive curriculum for the education of the Moral Values and the
Education Commission (1964-66) supported it.
Radhakrishnan Education Commission has said If we aim only at providing education and ignore develop-
ment of mind and soul, then though we will gain unlimited power like Denoms of grandmas story, but it will not
work out any effective, moral purpose.
In 1959, the Ministry of Education of the Government of India made a religious and moral Committee under
the Chairmanship of Shri Prakash for considering religious and moral education. The Committee is known as Shri
Prakash Committee after the name of its Chairman Shri Prakash. The important points given by the Committee are
as follows-
1. Education Institutions should provide the Education of moral and spiritual values. Making some special
provisions in this regard is possible to some extent.
2. In the subject matter of this education of moral and spiritual values, the relative and absolute study of the
life and words of great religious people should be included. Later Ethical system and Philosophy should be
taught. Good manners, social service and true Patriotism should be emphasised on every level of education.
3. The points lacking in house maintenance and psychological environment should be pointed out by medium
of communication like posters, conversation, radio and cinema and voluntary organisation, so that they can
be removed.
4. Appropriate books should be prepared for all levels, from primary to university level, which should include
comparative description of all religious use and life and words of great religious saints and philosophers.
5. Under extra-curricular activities, capable and experienced persons should be called for delivering lectures
on Inter Religious Understanding. To increase interest in moral and spiritual values, conversation and group
discussions should be organised.
6. Emphasis should be given on teaching good manners and respect for others.
In 1961, Dr. Shampurnanand Committee, suggested to include Language, Literature, Social-Studies, Moral
and Religious Education on Secondary level.
According to Ishwar Bhai Patel committee, Education should make a person capable of successfully fulfilling
duties of a citizen, should make him efficient enough to perform constructive activities and innate abilities, should
make him capable of enjoying life alongwith nature and should make him able to gain knowledge, efficiency, habits,
viewpoints and values necessary for living a good life. Education System should teach such viewpoints and values,
so that he can adopt the principle of Socialism, Secularism, Democracy, Justice, Liberty, Equality and Fraternity.
While pointing towards the objectives of Secondary Education, the Committee said that the social activities of
the school and the community should be so co-ordinated, so as to develop Republican values. Alongwith this, the
work of gaining equality by services of poor class, may be done.
3.0 Health Education
Mundkopanishad states ini in in =ii-n i.e. a strong and healthy body is required for practising
Religion. Healthy mind resides in a healthy body. Greek Philosopher, Plato was in the favour of giving the education
of exercise and games in a special way to children, till the first ten years because according to him man should not
remain unhealthy. Plato wanted that the citizens of an ideal society should be healthy. In his famous book Amyl, he
writes, Weakness gives birth to shrewdness. A child becomes immoral because of weakness. Make him strong and
healthy and see how he leaves bad habits. Herbert Spencer gave importance to exercise and seasonal food. In
ancient India, the training of possessing strong, healthy body and health education was given quite a lot of impor-
tance. Malviyaji emphasised on preserving health of students and for this he gave importance to practising exercise.
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Mahatma Gandhi said- Along with physical health, mental health is also important because a person can
develop well-organised personality with mental health. Gandhiji said that education should be a part of a persons
activities eg. if a man does the work of carpentry, then he should get its training also. But now a days, training of
intellectual development only is provided and that of moral values and of any special activity, is ignored. As a result,
problems like unemployment are arising. Therefore, Gandhiji opined that there is no difference between working
and exercising. Exercise is done by itself while working.
3.1 Meaning of Health Education : Health Education means education of factors effecting health of a
person and of activities related to health maintenance. Points related to health are included in the school curriculum
and the students are instructed to follow them. Physical and mental health are included under Health Education.
Good health is considered essential for a happy life. It is said that Health is Wealth. This is the reason why every-
body wants himself to be healthy. Health means optimum development and maximum efficiency of various organs of
the body. The better the health, the more efficiently will the organs of body work. Health of a person includes his
complete welfare i.e. feeling of physical and mental welfare.
Health related knowledge is essential for every person. A physically and mentally sound person alone can take
care of himself and his family members welfare. It is said that healthy mind resides in a healthy body. Therefore, a
person with good health, alone can develop his mental efficiency and can use them for doing various activities and
solving his problems. Besides this, a physically and mentally healthy person alone, being a member of the society,
can give maximum contributions to it. It is a pure duty of society and nation that they pay attention on the physical
and mental health of the future citizens from the very beginning.
3.2 Objectives of Health Education : In a developing country like India, the main objectives of Health
Education should be the following
1. To uplift the physical and mental health of all the citizens of the country.
2. To provide people, the knowledge of scientific rules related to health.
3. To provide the knowledge of physical and mental diseases, their prevention and cure.
4. To control the contanginious diseases.
5. To take care of health of mothers, infants and pregnant women.
6. To give the knowledge of providing first aid during accidents.
7. To explain the importance of cleanliness of environment.
8. To stop the increase in population.
3.3 Characteristics of Good Health : The characteristics of good health are as follows-
1. Well built body 2. Will to work 3. Activeness 4. Regular life
5. Free from illness 6. Emotional maturity
3.4 Factors affecting health : Some of the important factors affecting physical and mental health are
1. Heredity 2. Physical deformity 3. Diet 4. Living style
5. Family cleanliness 6. Environment
3.5 Elements of Health Education : Health Education includes all the knowledge, which is directly or
indirectly important for good health. Some of the important elements of Health Education are
1. Life style of a person 2. Nutrition 3. Cure of diseases
4. Maintenance of Personal health 5. Cleanliness of environment 6. Physiology
7. Importance of Health 8. Mental Health Science
3.5.1 Life Style of a Person : Life Style of a Person is very important from the health point of view.
Activities done regularly cleaning teeth, bathing, wearing clean clothes, sleeping and waking on time, have good
effect on health. Irregular and lazy life style makes a person unhealthy.
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3.5.2 Nutrition : Balanced diet is essential for good health. Food repairs the damaged cells and gives
energy for physical activities. Every person should have the knowledge of the essential elements and its amount in
food required for good health.
3.5.3 Cure of Diseases : An important part of Health Education is the knowledge of reason of getting sick,
its prevention, its cure, etc.
3.5.4 Maintenance of Personal Health : The points important from the viewpoint of personal health
maintenance are cleaning all parts of the body, maintaining a correct posture while reading, writing and doing other
works, knowledge of right amount of sleep and rest, etc.
3.5.5 Cleanliness of Environment :Environment is important from the viewpoint of leading a healthy
life. Impure air and impure water can lead to many diseases. The points, which come under Health Education, are
reason of air and water pollution, their effect on individuals health, way of getting fresh air, etc.
3.5.6 Physiology : The knowledge of structure of body and functioning of various body systems comes
under Health Education.
3.5.7 Importance of Health :Knowledge of importance of health and its application are very important
for Health Education. A person alert towards his health alone, can keep his body and mind healthy.
3.5.8 Mental Health Science : A person needs to be mentally healthy for adjustment. Mental health
develops a persons personality in a balanced way and helps him to adjust in various situations of life. The points
coming under Health Education are maintaining mental health, prevention and cure of mental diseases, etc.
3.6 Health Education Programmes: The Health Education Programmes conducted by the Educational
Institutions, should take care of the following points
1. Cleanliness of school campus.
2. Arrangement of fresh air and light in the school building.
3. Health tests of students.
4. Knowledge of rules related to health and nutrition.
5. Fresh Breakfast and pure water.
6. Physical exercises.
7. Maintaining proper environment for the school for mental health.
The first step of Health Education Programs is cleanliness of campus. All the classrooms, play fields, toilets,
etc. of the school should be kept clean. There should be proper arrangement of light and air in the classrooms. The
students should be tested for health from time to time and any lack in their health should be brought to the notice of
the parents and thus get it cured. The rules related to health and nutrition should be included in the syllabus. Availability
of fresh water in the school should be ascertained. Care should be taken regarding the cleanliness of the things sold
around the school. There should be proper arrangements of exercise and sports in the school. Peaceful, loving and
co-operative environment in the school is essential from mental health point of view. Besides this, self-disciplined
based on the Republican Principles should be taught and followed in the school.
3.7 Present Position of Health : The Present Position of Health in our country is quite disappointing. The
Health Education Programs are not being paid attention to by the school. The efforts done by the Government also
appeared to be fruitless. Increasing population and poverty are responsible for it. Balanced diet has become a
dream. There is lack of sufficient knowledge about nutrition. Cleanliness is not taken care of. There is no knowledge
of health related rules. Actually, Health Education needs a proper propagation in the country. Health related knowl-
edge should be propagated through the medium of Educational Institutions and the health of nation can be uplifted.
Central and State Governments should come forward for this work.
3.8 Health Education and Education Commission : Mudaliar Commission has said about Health
Education that all schools should start school medical service. All the students must be medically tested and should
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be cured accordingly. According to National Education Policy
1. The recommendations of Amrik Singh Committee should be enacted to make a comprehensive
grounds for sports in curriculum for various levels in Educational Institutions.
2. The Educational and Developmental value of Aerobics is high. Therefore, it should be made an
important part of Physical Education.
3. The teachers of physical Education should be considered equal to other teachers in all matters.
According to Shri Prakash Committee, one or other type of physical Education should be made essential at all
levels. Respect towards labour and social service should be encouraged.
According to the recommendations of Central Board of Secondary Education, the curriculum developed by
National Committee for Education, Research and Training (NCERT), for classes 1 to 8 should be adopted with
some essential amendments. Work experience, Physical Education and Moral Education should be made an essen-
tial part of curriculum, which should be compulsory for all the students.
On the 145
th
page of its report, Mudaliar Commission has written the following with reference to Health
Education
Every student in the school requires to be trained in sound health habits both at school and at houses. The
instruction should be practical so that they may not only appreciate the value of health education but also learn the
ways in which he can effectively maintain and improve his health. This is essential not only for physical reasons but
because sound mental health depends on good physical health. It should, therefore, be a responsibility of all schools
to see that their children keep healthy so that they can get the maximum benefit possible from their education.
4.0 Yoga Education
The word Yoga originates from the root Yuj , which means joining. Through Yoga, a person can discipline his
tendencies and realise God by devotion. Yoga is helpful in restraining the tendencies and in joining the soul with God.
The Yoga Principles present in Rigveda, Athurvaveda and Upnishads were given a philosophical and systematised
form by Patanjali. The importance of Yoga has been accepted by Jainism and Buddhism also as well as by Gorakhnath,
Kabir and Nanak Dev. The effect of Patanjal Yoga was seen on Tantric Communities and Sikh Gurus, who ac-
cepted it. It is mentioned in a book Indian Scientist that Yoga helps in physical and spiritual development. All the
powers of nature help in the process of practising Yoga. Without concentration, its difficult to practice yoga. Now
a days, Yoga Education is being given importance in schools. Many Western countries have also adopted Indian
Yoga Science. Astronaut Rakesh Sharma has also given the credit of his efficiency to Yoga.
4.1 Science of Living and Yoga Education : In the name of Yoga Education, only asanas are practiced
in schools, now a days. In the book New Yoga Education and Health Education of Shri Sharan, mainly asanas are
emphasised on. If Yoga Education is meant only to be asanas, then it is not sufficient because Patanjal has described
Yama, Niyama, Asana, Pranayama, Pratiyahara, Dharna, Dhyana and Samadhi in his Ashtang Yoga. Actually, all
round development of a persons personality is possible only by Ashtang Yoga. Therefore, it is essential to include
Ashtang Yoga in Yoga Education.
The Education of Science of Living includes Ashtang Yoga, which is important from the point of view of all
round development of the personality. Actually, for good personality development of children in schools, practical
education should be essentially included.
4.2 Yoga Education and Education Commission : Shri Prakash Committee of Education Commis-
sion has said, The daily routine in every Educational Institutions should start with silence and meditation of a few
minutes. A Prayer can be done without referring any God or without any expectation, which teaches self-discipline
and dedication towards ideals. Community knowledge can prove to be very effective on school level.
According to Draft National Education Policy, physical education, which includes rural games, basic games,
practice of Yoga and activities, which develop the feeling of harmony and other exercises, should be a part of
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education on various levels. Presently, Moral Education, Health Education and Yoga Education are included in
Value Education. Value Education is the practical aspect of Science of Living. All round Development of a child is
possible only by Education of Science of Living.
Questions
1. Essay Type Questions
1. Analyse the value education while referring to the relation between value education and moral education.
2. Short Answer Type Questions
1. Explain the nature of Health education.
2. Briefly explain Yoga education.
3. Very Short Answer Type Questions
1. Who said -The science of conduct is the science of purity?
2. Who opined the co-ordination of theory and practice?
3. How has Prof. Devis defined morality?
4. How many properties have Herbert included in morality?
5. Who said it Roman Empire will decline with the downfall of morality of its residence?
6. When was Shri Prakash Comittee formed?
7. How many characteristics are there of good health?
8. By publishing the knowledge related to health with the medium of educational institutions, health of
________________ can be improved.
9. The educational and ___________ value of aerobics is more.
10. The present astronaut ____________ has given credit to yoga.
Reference Books
1. Jeewan Vigyan : Shiksha Ka Naya Aayam Acharya Mahaprajna
2. Jeewan Vigyan : Swastha Samaj Rachna Ka Sankalp Acharya Mahaprajna
3. Vishva Ke Mahan Shikshashastri Dr. Vaidyanath Prasad Verma
4. Education and Culture Dr. Jainendra Kumar
5. Shiksha Ke Aayam Dr. Shankar Dayal Sharma
6. Great Educationalists of world Jaijai Ramshakaya
7. History, development and problems of Indian Education Dr. S.P. Gupta
8. Shiksha Darshan Dr. S.P.Sharma, Dr. O.P.Sharma, Dr. D. P. Singh
9. Shiksha ka Darshanic Avam Samajshastria Prashthbhumi - Dr. Ramshakaya Pandey
10. Social Structure and change Ravindra Nath Mukerjee, Bharat Aggrawal
11. Shiksha Ke Vikas Ke Liye Kendra Aur Rajya Sarkar Ke Beech Adhik talmel ke avashakyata Atal Bihari
Vajpayee
Author : Dr. Samani Sthitpragya
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LESSON 8:
Need for Indianisation of Indian Education system and
Science of Living for integrated development of personality
Outline of the Unit
1.0 Aim
2.0 Introduction
3.0 Why Indianisation?
3.1 The meaning of Indianisation
3.2 The form of indianisation
3.3 Indianisation Vs. Modernisation
3.4 The need for Indianisation
4.0 Contribution of the Science of Living towards the all-round development of personality.
4.1 The system of the training of brain
4.2 Formation of individual personality
5.0 Questions
6.0 Books for Reference.
1.0 Aim
This lesson aims at:-
1) Making you understand the meaning, form and the need for indanisation.
2) Making you understand the contribution of the Science of Living towards the all-round development of
personality.
3) Making you understand the system of the training of brain.
2.0 Introduction
A country is known by its culture, but the plight of the country that has been under a foreign rule for centuries
can be very well appreciated. Such a cruel joke has been played with the culture of India. There had been political
chaos in the country because of a long period of slavery with the result that the real form of education got dimmed.
In such a condition, Indian scholars like Raja Ram Mohan Roy, Vivekananda, Dayananda Saraswati, Ravindra
Nath Tagore and Shri Aurobindo were some of the prominent persons who raised their voice for the need of the
indianization of education.
3.0 Why Indianisation?
Because of the faulty British system of education, Indian values, religion and culture were adversely affected.
They were deteriorating. The Indian scholars thought over the matter and presented the idea of the indianization of
education to the public, it was proclaimed to preserve Indian ideals, values and culture.
3.1 The meaning of Indianization : The verbal meaning of the word, Indianization is to make everything
Indian. The process of indianization seems to be divided into two streams regarding the word India as to whether
we should take into consideration the ancient India or the modern India. There are some scholars who take ancient
India as their ideal and want an order and system that was followed in ancient India. There are others who want that
there should be systems of the mixed social culture of modern India.
Education should be planned in such a way that it is in accordance with the Indian culture, which will fully
develop the feelings of social and national responsibility and fulfill our needs and requirements to the fullest. According
to Acharya Hazari Prasad Dwivedi, Culture in the internal effort of civilization. The knowledge earned by man, his
beliefs, the values determined by him and his customs, all come under the broad canvas of culture.
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3.2 The form of Indianization : By the indianization of education, it is meant that the education system
having all the specialities (characteristics) of India. This idea was conceived along with the concept of the independence
movement. According to Pt. Jawaharlal Nehru, tolerance for all the castes and communities is the main characteristic
of Indian civilization. According to him, absorption and assimilation of foreign elements is indianization.
Prof. Balraj Madhoks views in this regard are different. He has written books in Hindi and English, with the
title of indianization and has expressed his ideas in them. According to him, indianization means emotional attachment
to India and Indian culture, hence Indianization means to instill in someone the Indian spirit so that he, rising above
all the internal and external discriminations, places top priority to India and is loyal to it beyond any doubt. India is
not the name of a place, person or thing; it imbibes all the values, ideals and traditions that have flourished in this
country and because of which it stands apart from other nations and countries.
According to Prof. Madhok, developing the feelings of loyalty to India is Indianization. Prof. Ramesh Kuntal
Megh has thought over the concept of Indianization too in the context of moernization. Defining it, he says Indianization
is the adjustment of modern indianness and Indian modernity. Although this definition is brief, it is a bit complex. It
is difficult and controversial to explain the ideals implied in it.
After discussing the concept of Indianization from different points of view, it can be concluded that no culture
is either static or pure. Dynamics and mutual exchange of elements have always been there in every culture. Hence
it will be appropriate to talk of Indianization in the modern context. According to Dr. Sharma, the transformation
of the personality of Man keeping with the values and expectations of the present Indian society should be described
as the process of Indianization.
Here a question arises as to what the values and expectations of Indian society are, according to which every
Indian is to be taught to behave and which are to be included in the behaviour of everyone.
A counterpart of modernization is neutral westernization and Dr. M.N. Shrivastava regards the entity of
westernization as neutral entity, because basis of it are the human values which are universal and which have been
developed in the last two centuries. These values are
1) Equality 2) Liberty 3) Social Justice
4) Reality 5) Scientific approach 6) Logical behaviour
7) Secularism 8) Respect for the personality of Man.
Attempts to develop these values are being made in India also. Many of them have been included in the
Constitution of India. They are our ideals. For the Indian counterpart of modernization, Dr. Ode has given the
following characteristics:
1) To develop Indian crafts, following western science and technique.
2) To develop a coordinated form of industrial and decentralized economy.
3) To provide economic and social equality to everyone, specially to the backward classes.
4) To remove superstitions and rotten conventions and traditions and to adopt modern outlook.
5) To establish proper equilibrium between material and spiritual values.
3.3 Indianization Vs. Modernization : Today all the nations of the world depend on and are getting
influenced by one another. Many things are common in America and India, yet there is some difference India is
India and America is America. It is clear that in spite of there being many similarities, every nation has got its own
peculiarities. India too has got its own peculiarities and the transformation of ones behaviour in accordance with
these peculiarities is known as Indianization.
Sociologists regard industrialization, urbanization, and improvement in the standard of education and living, as
the characteristics of modernization. They include the following elements in modernization:
1) Increase of self-dependence in economy 2) Democratic representation
3) Secularism 4) Logical standards
5) Increase in social dynamics.
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India has been an agricultural country, a land of villages and small scale industries. All these constitute its
nature. India has also been a spiritual country. It has got its own spiritual and moral values. Hence, they too will
have to be taken into consideration, while thinking of Indianization. It is clear from all this analysis that in the process
of Indianization, both the modern elements and Indias own peculiar elements will be a combination of
1) Materialism and spirituality
2) Industrial and decentralized economy
There will also be development of Indian arts and craft with the adoption of western science and technique.
Thus, in modernization there will be a combination of both the western modernity and the ancient indianness.
Then only it will be real, practical and proper Indianization.
3.4 Need of Indianization : Behind feeling the need of Indianization, three forces were at work:
1) Rejuvenation of the ancient system of education
2) Moulding of theory and practice into the European pattern
3) Coordination of the ancient and the Modern.
But unfortunately these things could not be implemented in the way they were desired. On surveying many
educational institutes, it was discovered that many of them approved this theory, but the problem was how to put
it into practice? There were differences of opinion regarding the implementation.
Mahatma Gandhi thought that both teachers and the students work for the progress of society. If they follow
truth and non-violence, they will prove very useful in bringing about world peace.
Educational institutes like Gurukul Kangri, Shanti Niketan, Aurobindo Ashram and D.A.V. institute were started
with the Indian standards as the basis. But later on, they all fell under the influence of time and circumstances and
they either could not maintain these standards, or the institute lost its utility and relevance. Because of these limitations,
indianization in education remained only a concept and could not be turned into a reality.
When India gained independence, a commission on education was organized. The commission titled its report
as Education and National Development. The various commissions admitted that society and economy should be
the basis of education, but at the same time science should not prove to be a curse to it. This opinion of the
commission makes it clear that we should take care that science does not weaken our cultural and spiritual solidarity.
Giving an example from Kenopanishad, the Kothari Commision quoted Pt. Nehrus words in which the idea
of uniting the progress of science and technology with the development of mind and soul. From this analysis, we
come to the following four points:
1) There should be an increase in production through education.
2) There should be development of social and national unity.
3) The process of modernization should be initiated.
4) Moral and spiritual values should be developed.
The then government, thinking that the recommendations of the commission might bring about economics and
cultural development, implemented them. Later on Prof. Ram Moorti brought about some amendments and founded
the Navodaya Schools.
In the present context, the need for Indianization is being felt from two points. The spirit of Swadeshi and
Swadesh is getting weakened and by blindly following the West, we are losing our entity. The number of people
following the West is increasing day by day. If this trend goes on, we shall be deprived of our traditional energy.
In this respect, Acharya Shri Mahaprajna said, So long as we do not introduce Indianness in education, we
will not be able to produce healthy citizens. The development of the universal values like non-violence, etc. is
difficult, but not altogether unanswerable. To fill up this vacuum in education, Acharya Shri Tulsi, the propounder of
Anu-Vrata and Acharya Shri Mahaprajna linked the training of the Science of Living with education. Science of
Living is a scientific and experimental attempt in the training of Indianness in the field of education
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4.0 Contribution of Science of Living towards all-round development of Personality
The implementation of Indianization in education can be possible only by the all-round development of personality.
Acharya Shri Mahaprajna has discussed this in detailed in his book Construction of a healthy Society : Science of
Living.
4.1 The System of the training of the Brain:
1) Brain has got unlimited energy.
2) This energy can be awakened.
3) It can be awakened without strain or exhaustion.
4) The study of the brain shows that its left side is responsible for reasoning, e.g. Mathematics, language and
material ideas. The right side is responsible for spiritual awakening, e.g. intuition, dreams and imagination. Science
of Living is the system of the balanced development of the two.
5) Because of the hyper activity of the sympathetic nervous system, a person gets aggressive and haughty. The
hyper activity of para-sympathetic nervous system makes one timid and suffering from inferiority complex. This is
nervous imbalance. Science of Living is the system of the balance of the two.
6) There is always a conflict going on between the reasoning mind and emotions. Reason warns man not to do
something, as it is wrong. But the emotions, being very powerful, gets it done. Hence, there is always a sort of
distance between knowledge and conduct. Science of Living is the system that controls these emotions.
7) Sense energy is always active, and so a great deal of energy is wasted. Hyper-activity causes strain on
brain and spinal system. That, in turn causes strain on the system of the involuntary nervous system. Science of
Living is the system that control emotions and impulses.
8) Energy is stored in cerebrum. Cerebellum is its controller. Energy passes to Medula Oblongata through it.
From here it passes to the spine, from where all the activities of the body start. Conscious activity can be reduced
and reflex activities can be increased by Science of Living so that the brain is not strained.
9) Controlling capacity is reduced, because of the inactivity of the pineal gland. Inactivity of the thymus gland
causes the lessening of the feeling of joy, and one is inclined towards external things.
10) Feelings are the basis of behaviour and conduct. They can be divided into two categories positive
feelings and negative feelings.
Psychologically, feelings can be analysed in the following manner:
Positive (conduct/behaviour):
Feeling Personality Result
Confidence Energetic Success
Fearlessness Optimistic Respect
Patience Cheerful No doubt
Tolerance Tension-free Mental peace
Humility Humble Friendship
Faith Kind-hearted Health
Devotion Sympathetic Joy
Adjustment Courageous Development
Mutual understanding Disciplined Courage, Love, etc.
Negative (Conduct/Behavour)
Feeling Personality Result
Hatred Weak Frustration
Jealousy Strict Disappointment
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Suspicion Haughty Helplessness
Greed Boring Restlessness
Worldly attachment Irritated Sorrow
Inferiority Blunt Failure
Finding faults Lazy Illness
Ego Undecided Poverty
Insistence Deceitful Exhaustion
Malice Selfish Boredom
Etc. etc. etc. etc. Discontentment
With the help of Science of Living, one can develop positive feelings and get rid of negative feelings. In the state
of tension, memory and the capacity of receiving are affected. Science of Living is the process of making one free
from tension and it thereby increases the capacity for receiving memory and mental development. A student can
grasp his subject sooner and in a better way when taught in the state of Kayotsarg (relaxation). This is known as
the system of grasping something immediately. In this system, taking the student to the condition of trance and
teaching the lesson in a rhythmic way are expected. Teaching should be done by way of suggestion. The system of
sending messages has proved to be very useful in this system. A dialogue between the conscious and the unconscious
can be established by teaching this way.
Rhythmic breathing is the basis of enhancing memory and the capacity of grasping. By rhythmic breathing, the
brain gets enough oxygen. When the mind is active, it requires thee times more oxygen, of the requirement of the
body. By rhythmic breathing, mental and emotional stress is decreased and one gets concentrated on the inner self.
Breathing is controlled while studying, and learning becomes easier and more effective.
Science of Living is the system of the training of the brain. There are 3 parts to it: 1) The system of the control
of impulses, 2) The system of the control of emotions, 3) The system of the control of thoughts.
There are seven ends that are to be achieved:
1) Controlling breathing 2) Controlling body
3) Awakening the center of consciousness 4) Behavioural change
5) Purity of the Halo 6) Developing community consciousness
7) Developing creative force
These ends can be achieved with the help of the following five elements:
1) Breath contemplation 2) Body contemplation
3) Contemplation of the center of consciousness 4) Self contemplation (message and self-meditation)
5) Aural contemplation
Self contemplation is the process of the training of the brain. For habit formation is repeated 50-100 times
every day for one month to 3 months. For its training, 32-50 repetitions are necessary.
With the training of the mind, both the mind and the body can be controlled (or be informed) and this control,
in turn may regulate health.
With this training, business, games, space travel, voyages and even mountaineering that seem to be very arduous
may be accomplished easily. Intuition can be developed and thereby important decisions may be taken. Business
managers, politicians, administrative officers, Judges and executives, may all be benefited by this system. This
training may prove highly beneficial to Police and the Army personnel. Concentration, firm determination, controlling
capacity and change in nature are the wonderful qualities that can be achieved by the Science of Living.
4.2 Formation of Independent Personality : Three things are required for the formation of independent
personality i) development of life force, ii) development of insight and discipline iii) development of restraint
(control).
1) The first and foremost requirement is the development of life force. It can be developed if we make the right
use of the tip of the nose and concentrate for a long time on the center of vitality. Without developing vitality, the next
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step to development seems to be difficult. Vitality has the force of explosion. Without force (power), nothing can
be accomplished in the world. Everything is accomplished by the use of force. Life is not a bed of roses. Man has
to struggle and has to explode too at times. Although life means co-existence and adjustment, there is tough struggle
also in it. One has to struggle even for ones survival and for the formation of independent personality, one has to
struggle hard. There is no escape and one cannot struggle without force. For struggling and coming out victorious,
one requires vitality.
2) The power to explode develops when there is ample vitality. Hence the next step is the development of
intuition. Force if neutral. It can be used as well as abused. To make good use of force, development of intuition
is necessary. Development of only vitality may prove to be very dangerous. Development of intuition is very much
needed to conduct the development of vitality to the right direction. Intuition lies in the center of perception. A
person, concentrating on this centre attains intuition. It is something beyond mind and intellect. Intuition lies where
mind and intellect and discretion cease to be. The entire religion is the product of the development of intuition.
Hence it is no wonder if the people, acting on the level of the worldly wisdom, oppose religion. Why should it be a
matter of surprise, if a person, having a narrow outlook and thinking and who does not know the higher level,
opposes religion.
All the thinking, ideas and decisions of a person whose intuition is aroused, get super-worldly. The question is
what is worldly and what is super-worldly? There must be some dividing line and intuition is this dividing line.
Development of intuition is very necessary for the development of a free, independent personality. It can never
be developed, unless and until intuition is developed. So long as it is not developed, we will only dance to the tune
of others, we cannot take our independent decisions.
We all are waiting for this to happen to have the capacity of making super-worldly decisions, forming our
own independent personality and the arousal of our independent consciousness, so that our education becomes
meaningful and we do the right things. This cannot be possible without making sincere efforts, devotion and resorting
to spiritualism. We may wait and wait, but the formation of independent personality cannot be possible without
making efforts, devotion and spiritualism. That is why the combination of spiritualism with education is so important
for the development of humanity. The development achieved so far is ultimate? Isnt further development possible?
Was there so much development prior to this one? It would have been a great mistake if we had considered it to be
the ultimate.
Not only the teachers of religion, but also the sociologists, scientists and psychologists are of the view that the
primitive man had an eye. That third eye was his centre of perception and light. Every man had that eye. Man used
that eye and could see the distant objects with it. But as social conflicts increased, circumstances changed and
tensions grew, man stopped using that eye and gradually it just disappeared. It is still there, concealed, but it is not
to be seen. The development of that intuition is not possible without devotion. It is good idea now we do not talk
of theories only, so far as education is concerned. We talk of experiments also. The whole education of science is
based on practical experiments. We do not have to study only, but also we have to carry out experiments. Similarly
the education of meditation is both theoretical and practical. Theory and practice go side by side. If in the education
system of meditation there is only theory and no practice, it will be like any other education system. Without
practice, nothing can be achieved. Hence it is clear that the second thing for having an independent personality is the
development of intuition.
3) The third important thing is the development of discipline. The centre of light lies in the middle of the
forehead. It is the controller of everything. The small part of the body measuring of five or six fingers, that lies in
between the brow and the front portion of the head, conducts and controls everything. Hence it is very necessary
to concentrate on it. This fact has been discovered thousands of years ago. According to modern anatomy, pituitary,
pineal and hypothelamus are responsible for the controlling of our whole personality. Control and balance of the
body, and the actions depend on some particular centers. The controlling board, that controls all the activities of the
body lies within a very small area, measuring five or six fingers only. If we manage to control it, we can very well
develop discipline,.
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The center of perception develops intuition, the centre of light controls all the conductive activities and the
forehead controls the temperature of the body. And the part that all of them are hypothalamus. It controls both the
pineal and the pituitary glands. This small organ control the whole body and all activities of the body. When three
developments take place development of vitality, development of intuition and development of discipline, then
only the formation of individual personality is possible. Without the development of the above mentioned faculties,
the formation of individual and free personality can never be possible.
Today, with the fullest development of science and worldly knowledge, man is thinking of forming independent
personality. It is high time spiritualism and meditation were added to science and worldly knowledge. Many
experiments in all directions are to be made and the participation of one and all have to be ensured, then only the
concept of indianization can be turned into a reality and a revolutionary change can be brought about.
Questions
Essay Type Questions
1. Explain the contribution of Science of Living to the all-round development of personality, making clear the
need of Indianization in the Indian education system.
Short Answer Type Questions
1. Discuss the form of Indianization.
2. Explain the meaning of the term Indianization
Objective Type Questions
1. Of how many parts does the system of the training of mind consist?
2. How many elements are there that form the means of the system of the training of mind?
3. How many things are expected for the formation of independent personality?
4. What is the fundamental basis for the enlargement of memory and grasping capacity?
5. What happens when the pineal gland is inactive?
6. The internal effort of culture is culture. Who said this?
7. Scientific thinking is to be formed. Who said this?
8. Both the teachers and the students work for the progress of the society. Who said this?
9. . Cannot be formed so long as indianization is not included in our education system.
10. Implementation of . Can be possible by the all round development of personality.
Reference Books
1. Education and the Indian Society Dr. D.L. Sharma
2. The new dimension of the Teaching of the Science of Living Acharya Mahaprajna
3. Science of Living Resolution to form a healthy society Acharya Mahaprajna.
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Unit 3: Science of Living: Education system and Educational Process
LESSON 9:
Need and Importance-Science of Living as a Progressive
Philosophy
Outline
1.0 Aim
2.0 Introduction
3.0 Coordinated Education system
3.1 Need for the Science of Living
3.2 Problems of the modern life style
3.3 Causes of the problems
3.4 The present education system The problem of imbalance
3.5 The present education An incomplete process
3.6 Problems of education The view of the Science of Living
3.7 Science of Living A Solution
3.8 Contribution of the Science of Living
4.0 Importance of the Science of Living
5.0 Science of Living: A Progressive Philosphy
5.1 The coordinated philosophy of the Science of Living
5.2 The theory of manifold predications
5.3 Accumulating philosophy
5.4 Individual and the Society
5.5 Coordination of Spiritualism and Science
5.6 Discipline and Liberty
5.7 Religious education and secular education
5.8 Syllabus and accumulating philosophy
6.0 Questions
7.0 Reference Books
1.0Aim
By studying this lesson, you will be able to learn:
1) The need for Science of Living in education
2) How the teaching of Science of Living is helpful in the present education system
3) That the Science of Living is a progressive philosophy
4) How spiritualism and science can be coordinated.
2.0 Introduction
By the coordination of Anu-Vrata and perceptional meditation, a new method named The Science of Living
has been evolved in the field of education. A student has to be trained in non-violence and at the same time, to be
acquainted with the process of mental and emotional development. There is a lot of hue and cry of intellectual
development in the present day education system, but the elements of emotional and spiritual development are sadly
being ignored in it. There can be no gain, saying the fact that the present education system is not balanced.
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3.0 Coordinated Education System
Intellectual education may be necessary for professional development, but for the all-round development of
personality, it is not sufficient. The present system of education does not inculcate values like character, self-restraint,
tolerance, etc. that are expected by society. There is much talk of value-based education, but these values are not
developing. And it is but natural. How can such values develop without having great faith in it and without making
necessary internal changes required to gain them? The biographies of great men of the world, and principles of
morality have inspired many men, but in the absence of internal changes, this inspiration does not last long. Hence for
spiritual development, self-restraint and the development of character, a coordinated system of education is needed
that may supplement the intellectual education and come up to the present expectations.
3.1 Need for the Science of Living : In the absence of healthy, social and cultural values, nobody in the
society can be healthy and content. Social problems too cannot be soled in their absence. India had adopted a
democratic and socialistic form of government. The basis of democracy is to respect public opinion and that of
socialism is social justice. To achieve these goals, development of character is as necessary as economic balance
and technical development. In spite of advocating socialism for decades, racial discrimination, communalism, provincial
and linguistic separation have not yet been removed. There is
Great social inequality. It not the present education system responsible for all this? If democratic values are not
included through education, of what use it is? We also face the question, what the future of the students will be, if the
system of education comes under the cloud of doubt. We have the same problem in the personal lives of the
individuals too.
3.2 The problems of the Modern Life-syle : Unlimited desires, extremely busy schedules, great work
load and shortage of time have disturbed the life of modern man. The whole daily routine has been disturbed. Man
has no time even to eat and to have enough sleep. Increasing dearness, non-availability of things of daily use and
pollution of water, air food and environment have caused great tension. It is a universally accepted fact that mental
tension has become the indispensable part of the modern life-style. Many people resort to drinking alcohol and
drugs to get relief from tension and strain. These things only add fuel to the fire. As a result, there is tremendous
increase in diseases and the cases of insanity and suicide. All these things have been a great cause of anxiety
throughout he world and are giving rise to new problems.
The main problems of the present day society
1) Tension physical, mental and emotions
2) Ill-health physical, mental and emotional (Psychological) problems
3) Environmental pollution Ozone layer
4) Disturbed and strained family relations
5) Violence and cruelty
6) Corruption, dishonesty and immorality
7) Addition to drugs
8) Gross neglect of moral and social values in law and order
9) Armanent/atomic weapons
10) Exploitation
3.3 Causes of the Problems : Keeping ourselves restricted to some main problems, let us think over their
causes. The following are some of the causes behind these problems.
1) Loss of faith in the basic values of life.
2) Gross materialistic outlook
3) Desire for maximum facilities
4) Desire for sensual pleasures
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5) Unlimited desires
6) Lack of compassion and service
7) Lack of self-restraint
8) Feelings of greed, possession and ownership
9) Extreme selfishness
10) Too much industrialization
11) Too much urbanization
12) Population explosion
13) Busy life style
At the root of all these problems are the following factors to which attention should be paid immediately:
1. Mal-functioning of the endocrine glands
2. Lack of value based education
3. Imbalanced education systemlack of practical training for the transformation of attitudes and behaviour.
4. Lack of faith in vitality and consequent lack of tolerance and will power.
3.4 Present education system The problem of imbalance : Problems are solved and the society
is formed only by education. Education is the basis of all development. The present system of education is not
wrong, but it is incomplete, it is not balanced. A balanced education system is one in which all the four dimensions of
personality physical, mental, intellectual and emotional are developed in a balanced way. There should be proper
development of body, mind, intellect and emotions. In the present system, more stress is given on only two aspects
physical development and development of intellect. The rest of the two aspects are ignored. We find great
physical development and intellectual development, but there is no mental development and emotional development.
This is the imbalance of the present education system.
The whole system is confined to one-sided development. All round development is being neglected, that is
why there is no balance. Because of the intellectual development, one becomes a doctor or an engineer or a
scientist, but one cannot maintain mental equilibrium in adverse circumstances. The negative feelings of jealousy,
malice and anger overpower one and one even begins to think of committing suicide.
When Acharya Tulsi, the propounder of Anu-Vrata was in Delhi, Dr, D.S. Kothari, Chairman of the Central
Committee of Science and some other persons came to see him. There was a discussion on the problem of morality
and character in spite of so much intellectual and scientific development. A scientist of today gets confused at trivial
things and commits suicide. After all, what is the accomplishment of education? Ultimately we come to the conclusion
that this problem cannot be solved unless and until there is emotional development along with intellectual development.
3.5 Present education: An incomplete Process : We find today that education is having no effect,
because its process is not getting completed. The full process of education is to receive it and then to implement it in
life, to know and then to experiment it. This implementation is no done today.
Someone asked Patanjali: How can mind be controlled? Patanjali replied: There are two ways Practice and
Renunciation.
Arjun asked Lord Krishna: How can mind be controlled? Lord Krishna said: O Parth, mind can be controlled
by practice and renunciation.
Today, we have no practice. We have only the bookish knowledge. One step of education has broken. It has
grown lame. That is why it is not yielding the desired result.
3.6 Problems related to education: Outlook of the Science of Living : According to the Science
of Living, the present system of education is not faulty, it is insufficient. We can discuss this insufficiency in the
context of six parts of education aim, subject-matter, syllabus, method, institute and discipline.
(1) Aim of education: The aim of education is the all-round development of the human personality. This fact
is admitted unanimously but proper attention is not paid to achieve this aim.
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(2) The Central Subject-matter:
i) There is plenty of material telling the student what is to be known, but there is no material that tells
about the knower himself. There is plenty of external material, but scarcity of internal material.
ii) There is a great scarcity of material that makes a learner acquainted with ones capacities.
iii) There is scarcity of material related to the development of mental faculties and freedom from tension.
iv) There is scarcity of material related to impulse control, character formation and habit formation.
v) There is scarcity of material related to the development of tolerance.
(3) Syllabus: The syllabus is not wholesome with the result that no proper time is allotted to the development
of values, character formation and emotional development. All the elements are very essential to life. Because of
improper management of time, they remain untouched.
(4) Teaching methods: Greater emphasis is given to bookish knowledge. There is no room for practical
exercise, which is very necessary to make progress in life and the character formation.
(5) Educational institutions: Most of the educational institutions pertain to only physical and intellectual
development. They are not the mediums of the development of mental faculties and emotions.
(6) Discipline: Indiscipline, arrogance and haughtiness are increasing day by day. There is no self-restraint in
the students.
3.7 Science of Living: A Solution : Shri K.C. Pant, the then Minister in the Central Government came to
see Acharya Shri Tulsi. There was a long discussion on education. Mr. Pant said that a great need of bringing about
a revolutionary change in education system was being felt, but no solution was to be found. Then Acharya Shri told
him about the Science of Living. It was a novel idea for Mr. Pant and he liked it very much. He said that he had
never thought from this point of view and that this system could be very useful.
Recommendations of the Educationists:
On 23
rd
October 1985, a symposium on a new educational policy and the Science of Living was organized by
the All India Anu Vrata Committee. Well known educationalists like Ishwar Bhai Patel, Yashwant Bhai Shukla,
Chinu Bhai Naik, Dr. Ramzi Singh and Dr. Dayanand Bhargava etc. took part in it and a letter of recommendation
for the determination of a new educational policy laying stress on the Science of Living was prepared.
There is a close relation between education and the organization of society. Unfortunately, our education
system is cut off from our society. That is why it is losing its relevance day by day. Education can be relevant only
when it is in accordance with the organization of society. Education is a very effective tool not only for the formation
of proper man, but also for the formation of a useful and mobile society. The main aim of education is to remove the
rotten traditions and to arouse the feelings of democracy, socialism and respect for all the religions and values of life.
If education system cannot face the challenges of communalism, dogmatism, superstitions, economic equality, violence
and terrorism, it is useless and irrelevant. Different education commissions and committees of experts have given
their opinions from time to time regarding moral education, but no worthwhile results have been obtained so far. This
is a critical and very dangerous situation. The need for making the process of education relevant and of making it
reason and science based is being felt and this is a good omen.
In order to stop the deterioration in values, biographies of great men, inspiriting incidents from the epics, things
of art and cultures and the history of the struggle for freedom along with the history of the development of human
culture, the basic elements of religion, coordinated study of science and spiritualism and the comparative study of
different religions should be included in the syllabus from primary level to university level. But emotions cannot be
developed only by intellectuality and mere thinking. We will have to find out how morality and character can be
developed in students. In the Science of Living, there is a rare combination of spirituality and science, knowledge of
realms and Yoga, humanities and physics, chemistry, psychology and sociology, and the Science of creation. In
brief, Science of Living believes in the infinite power of the brain. This power can be easily aroused by relieving
tension and exhaustion.
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Therefore, the symposium strongly recommended that the study and practice of the Science of Living should
be given a proper place in the educational policy right from the primary level. By doing this, there will be no dispute
regarding continuing the traditional system of education nor shall there be a violation of Article 28 of the Indian
constitution. Science of Living is not only a substitute of moral education, it is the Science of making education
meaningful, whole and suitable to the present needs. In it, there is neither the one-sidedness of religion or spiritualism
nor of science. There is a rare combination of generalization and specialization in it, as it is related both to Science
and life.
On September 7, 1985, a symposium on primary and informal education was organized. The minister for rural
development and Panchayati Raj, Secretary, Director, Officers from the filed of educational research, educationists
and the teachers of the primary schools took part in it. The topic Science of Living was discussed in detail. On 2-
10-86, a two-day seminar on the Science of Living was organized by Rajasthan Vidyapeeth and the National Amrit
Mahotsava Committee.Various aspect of the Science of Living were discussed and research papers were read in it.
On April 8, 1994 a symposium on the Science of Living was organized in Jaipur. The Education Minister of
Rajasthan, Director of Education, Education Secretary, the President of Jain Vishwa Bharati, the Vice-Chancellor
of the Deemed University, the Director, Science of Living and the Education Officers of 31 districts took part in it.
Both Acharya Shri Tulsi, the propounder of Anu Vrata and Acharya Shri Mahaprajna addressed the symposium. All
the aspects of the Science of Living were seriously dealt with and opinions to include in the syllabus throughout
Rajasthan for moral and character development were expressed in it.
3.8 Contribution of Science of Living : Science of Living is a supplement to education. It makes up the
neglected aspects (character formation and emotional changes) of education. The basis of the Science of Living is
the training of the practical drill. The practical aspect of education is to train the basic sources of brain, to activate the
parts that are lying inactive, to arouse the parts that are lying dormant. Practical experiments go on from class first to
P.G. level. Theory comes only up to the extent that is needed to undergo the experiments. All the theoretical aspects
have been taken into consideration to explain the theoretical aspect of the Science of Living.
The significance of science for the development of matter cannot be denied. Similarly, for the development of
mental faculties, the importance of spiritualization cannot be denied. We cannot do with only Science or with
spiritualism. We need both of them. Both of them have been included in the syllabus of science of living. There is
a unique combination of philosophy, spiritualism, Yoga, theory of Karma and analomy, physiology and psychology.
Both the theoretical and practical processes have been included in the syllabus of science of living. We can
very well hope for the development of moral values. We cannot even think of this development if the theory is
devoid of practice. Both the character formation and the formation of good nature, practice is essential. In the
absence of practice, man remains ignorant in spite of knowing things. Science of living recognizes the importance of
practice and experiment. From this point of view, it can be an inspiration to value-based education and an important
measure for development.
Science of Living lays stress on the blind exploitation of nature. It will secure balancing and preservation of
environment. If that is accomplished, the world will be saved from many problems. Thus, we find that Science of
Living satisfies the following important conditions:-
1) It supplements the shortcomings of the present education system.
2) It establishes coordination between individual and society and helps in the formation of a healthy society.
3) It helps in the formation of character by providing valued-based education.
4) It forms a balance in the stream o vitality.
5) It establishes the biological balance of the brain.
6) It arouses faith in ones capacity.
7) It brings about a refinement in ones outlook, behaviour and feeling.
8) It helps in removing pollution and thereby saves environment.
9) It brings about physical, mental, intellectual and emotional development.
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In the preface of his book Science of Living Theory and Practice, Acharya Shri Mahaprajna has written
that Acharya Shri Tulsi put forth the model of a good citizen through the code of conduct of Anu-Vrata. The aim of
this code is
1) To develop intellectual and emotional development.
2) To bring about coordination between .
3) To bring about adjustment in individuality and sociability.
4) To bring about a change in human relations.
5) To develop moral values.
6) To develop the capacity of self-restraint.
7) To develop sensitivity towards human problems.
4.0 Importance of Science of Living
Science of Living does not aim at bringing about a complete change in the education system. It aims at
emotional development along with intellectual development.
An aspect of emotional development is moral development. There are two forms of morality social morality
and individual morality. A society or an institution forms some rules and sub-rules. It does not take into account the
attitudes, nature and habits of an individual. This is social morality and social discipline. Communist countries do not
admit individual ownership. Communism does not take into account the attitudes and impulses of an individual. But
an individual has got its own weaknesses, interests and the feelings of greed, etc. in the doctrine of banning individual
ownership, all these important feelings are neglected, with the result that the individuals lost interest in making efforts
and therefore the communist countries lagged behind economically.
Individual morality means to control personal impulses and attitudes.
Education is related to both the kinds of morality. A student lives in society. He is a social creature, and
because he lives in society, he has to follow certain rules of the society. He has to follow certain national rules as he
lives in a nation. If he is not able to develop healthy mentality through education and does not follow the rules of the
society and of the nation in the right way, he cannot become a good student. This is an important point of morality,
and if this point is connected with education, there may be a revolutionary change and transformation in man, society
and nation.
5.0 Science of Living: A Progressive Philosophy
What is philosophy? Philosophers have defined philosophy in two ways.
(1) Philosophy is the analytical approach to experience.
(2) Philosophy is a broad, coordinating science.
In short, philosophy is the philosophical process of solving some particular problems from a particular point of
view and from some particular methods, and from that process some particular conclusions are drawn. Science of
Living is a dynamic philosophy. It proceeds taking with it the problems of a particular period and region and also
receiving the novel ideas in the process. A dynamic philosophy is one that assimilates new ideas and novel thoughts
and at the same time maintains its originality. Such a philosophy is said to be a good philosophy. A philosophy that
is rigid and conservative and that is not sensitive changes, is not a dynamic philosophy. Science of Living is conscious
of all these things.
1) The word Samahar (accumulation) means drawing, receiving and assimilating in the right way.
2) Proper transformation and assimilation of the facts gathered from the ancient heritage and new discoveries.
3) A philosophy that is capable of undergoing changes in accordance with the requirements of the region,
period and person is said to be a good philosophy. Accepting and receiving the facts, making them up-to-date and
all-rounded, maintaining transparency and coordinated thinking is the method of accumulating philosophy.
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5.1
Coordinated thinking of the Coordinated philosophy of Science of Living Science of Living O n e - s i d e d
ideologies (Science of Living)
1 Individual or Society Relativity of individual and society.
2 Habits or environment Relativity of habits and environment.
3 Spiritualism or Science Coordination of spiritualism and science.
4 Discipline (restraint) or Freedom Development of self-restraint.
5 Religious education or Education of the human values, and of the development
secular education of spiritualism.
6 Knowledge or conduct Coordination of knowledge and conduct.
7 Nature of environment Coordination of nature (human nature) and environment.
8 Ingredient or cause Relativity of ingredient and cause.
9 Faith or reason Relativity of faith and reason.
10 Experience or intellect Relativity of experience and intellect.
5.2 Theory of manifold predications: In the background of Science of Living, there is the theory of
manifold predications. This theory enables one to know a thing from different points of view. One-sided view can
never be right and proper. No idea is absolute truth. It is only a part of the truth. The theory of manifold predication
means to consider ones own ideas to be true, but at the same time to be prepared to find truth in the thinking of
others as well. To think only ones own ideas to be true and to think that others are wrong, is one sided and narrow
view. This one sided view takes one to untruth. The way to finding truth is non-insistence. A non-insistent person
can coordinate two different and contradictory ideas. When thinking over something without insistence, Science of
Living coordinates two seemingly contradictory ideas. There is openness, transparency and a great capacity of
accepting new ideas. This peculiarity of the Science of Living indicates its dynamism.
5.3 Accumulating Philosophy : Accumulating tendency: In education, accumulating tendency means the
tendency of coordinating the preceding ideologies with the current ones. In other words, we can say that coordinating
the preceding ideologies with the existing ones is known as accumulating tendency.
In the field of education, this tendency has always been recognized and accepted. In it there is a mixture, a
blending of the preceding trends and the new ones. Individually, these tendencies are not affected by region, time
and person, but taken collectively, they are affected by all of them. We have to see whether we can take Science of
Living as an accumulating tendency.
5.4 Individual and Society : Some educationists give importance to individuals, whereas others think
society to be more important. Individual thinking gave importance to individual and socialistic thinking gave important
to society. The question whether the aim of education is to train the student for society or for his own personal
development has always been cropping up. The aim of present education system is both to achieve personal
development and social service. The present system of education lays stress both on individual development and on
developing the qualities of good citizenship. It also recognizes the fact that the development of a person can be
possible only in society and not in a vacuum and therefore there must be coordination of individual with society.
Science of Living has always held that an individual and the society cannot be separated. An individual is affected
by the society and vice-versa. The internal world of a person is his individuality and the society is its extension. The
gist of all the deep thinking is that the society too will be benefited by the all round development of a person.
Proper development of a personality takes places only in the society. In Science of Living, sociability has been
linked with personality development and great stress has been laid on the change in behaviour, so that it may be
useful to the society. Education brings about changes and development and social awareness keeping in view the
social groups. Society cannot afford to ignore the individual. In the Science of Living, some experiments such as
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developing the feeling of co-existence, compassion, religious tolerance, etc. are conducted. The aim of all these
experiments is to achieve the goal of social awareness. Where there is no compassion, there is no social awareness
and in the absence of his awareness, evil habits like exploitation and immorality, etc. crop up. Hence, in order to
arouse social awareness, the experiments conducted in Science of Living are of great importance.
5.5 Coordination of Spiritualism with Science : A dispute goes on regarding spiritualism and science.
The image of science that was formed up to the end of the 19
th
century made it clear that there can be no coordination
between spiritualism and science. They are like two opposite poles. The reason behind this thinking was that the
basic principles of science propounded by Newton interpret the world as an instrument. This mechanical materialism
created a big gap between spirituality and science. But in the beginning of the 20
th
century, new principles of
modern science were propound by Einstein that were supported by a number of scientists in the years to come.
These principles brought science nearer to spiritualism. In Science of Living, the concept of the making of a spiritual
and scientific temper and personality goes well with the modern thinking. From this point of view, a new concept in
education evolved. It is evident that this is the accumulating philosophy of Science of Living. Attempts are being
made to bring about a revolutionary change in the field of education through Science of Living.
5.6 Discipline (Restraint) and Freedom : There is a dispute regarding restraint and liberty in the field
of education. In olden times, stress was laid on strict discipline, whereas in modern times, the emphasis is on liberty.
But undue stress on liberty has caused the problem of discipline. There must be a proper coordination between
restraint and discipline. Science of Living motivates a student to have self-restraint. It awakens the faculty of self-
restraint and discretion and awareness with the result that he gets capable of keeping himself in proper restrain and
not crossing his limits. The problem of indiscipline cannot be solved by imposing strict discipline or by providing
unlimited liberty. The proper solution lies in the development of self-restraint. And only Science of Living can
develop this faculty. From this point of view, it is clear that Science of Living accommodates the accumulates
tendency.
5.7 Religious education and secular education : There is a great dispute regarding imparting religious
education or secular education. The modern system does not admit any type of religious education. On the other
hand, there is a great deterioration in the national character in the absence of religious education. The educationists
are in a dilemma as to how to impart the education of religion and maintaining the secular form of education at the
same time. Science of Living is the best solution for this problem. The development of human values and character
formation without developing the feelings of communalism can be best achieved through Science of Living.
Experiments in spiritualism do not affect the secular form in any way. Similarly purely scientific experiments too are
in keeping with religion. There is a beautiful blending of the spiritual and scientific experiments. And with this blending,
religious and moral values can be developed, maintaining the spirit of secularism.
5.8 Syllabus and accumulating philosophy : So far as the syllabus of Science of Living is concerned,
many branches of the prevailing branches of education have been included in it. On the one hand, purely scientific
subjects like anatomy, physiology, chemistry, etc. are taught, both theoretically and practically. On the other hand,
spiritualism, philosophy, code of conduct and Yoga too have been included in the syllabus. This accumulation is both
original and practical. Never before in the field of education such a bold, practical and useful effort has been made.
From this point of view, Science of Living can be said to be an absolutely novel idea in the field of accumulating
philosophy. It can be very well expected that because of this accumulating trait, Science of Living will be easily
accepted in education. Besides, there is no rigidity in it. It is flexible enough to assimilate and a novel idea that may
come forth in future.
The very form of Science of Living has an openness, a transparency in it that shows is purely accumulating trait.
Apart from education, it is linked with various aspects of man and society. Therefore, Science of Living is useful, not
only in education, but also in different fields like business, administration, health, prevention of pollution, etc. It has
been initiated in the field of education. It can be safely concluded that Science of Living is a living and continuing
dynamic branch of education that can solve many disputable issues.
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Questions
Essay Type Questions
1. Science of Living is a dynamic philosophy. Explain.
Short Answer Type Questions
1. Throw light on the necessity of the Science of Living Science of Living.
2. Describe the importance of Science of Living Science of Living.
Objective Type Questions
1. Education is the .. of very type of development.
2. There is a close between education and the social system.
3. Science of Living is an philosophy.
4. ..formation is possible through value-based education.
5. Relief from the of pollution.
6. How can mind be controlled?
7. What is the aim of education?
8. Of what is the Science of Living a supplement?
9. When was a symposium on primary and informal education held?
10. Which processes have been included in the syllabus of the Science of Living?
Reference Books
1. A directory to the teacher of Science of Living Muni Kishan Lal, Shubhakaran Surana.
2. Abstract thinking Acharya Mahaprajna
3. Science of Living: Theory and Practice By Muni Thanjaya Kumar,
Muni Prashanta Kumar & Dr. Sampat Jain.
4. An outline of Science of Living By Muni Dharmesh.
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LESSON 10:
Science of Living: An Educational Philosophy. The
elements of the education of Science of Living.
Outline of the Unit
1.0 Aim
2.0 Introduction
3.0 Science of Living: An educational philosophy
3.1 The aspiration of the educationalists
3.2 Emotional development and Psychology
3.3 Emotional development and Science
3.4 The form of Science of Living
3.5 All-round development
3.6 Basis: Practical drill
3.7 Practical training
4.0 Parts of the Body
4.1 Body
4.2 Breathing
4.3 Vitality, Soul
4.4 Mind
4.5 Emotions
4.6 Karma
4.7 Consciousness, Awareness
5.0 Establishing values
5.1 Anu-Vrata, Perception of meditation and Science of Living
6.0 Science of Living: Elements of its teaching
6.1 Main aim
6.2 Central subject matter
6.3 Text books
6.4 Mutual techniques
7.0 Questions
8.0 Reference Books
1.0 Aim
By going through this lesson, you will be able to know about
1) The educational philosophy of Science of Living.
2) The role of Science of Living in the all round development
3) The important parts of life
4) The main aims of the teaching of Science of Living
5) The text books of Science of Living
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2.0 Introduction
3.0 Science of Living: An Educational Philosophy
Science of Living is a document of the ancient and modern ideals of education that is arousing the dormant
consciousness of the student and giving a practical shape to the idea of the Upnishada (education is that liberates).
It gives the training of the basic elements of the Indian culture and realizes emotional development. It develops and
enhances the values of life. In the context of modern education, it is a novel experiment in value-based education.
The education of values, morality, health and Yoga all the aspects of development are included in it. It has
developed in the context of the whole of human problems. In the field of education, it has been developed by the
combination and coordination of Anu-Vrata and perceptional meditation. It establishes a balance in the development
of physical, mental, intellectual and emotional values.
3.1 The aspiration of the Educationists : All the eminent educationists want the formation of a good
generation and good society. They want that the evils are lessened, the children develop good habits, and become
good citizens. But unfortunately this want is not being fulfilled. This dream is not turning into reality, because the
method adopted is not proper. This desire cannot be fulfilled only by intellectual development.
Life is not a bed of roses. The present age is very complex. Man has to face many problems and difficulties.
Here are predicaments that constantly cause great strain on the mind of man. Man finds himself helpless in the face
of all these problems. He is incapable of facing them. Under the circumstances, can it be possible that education
provide us the necessary support and help? The programmes involving mental and emotional development must be
included in the present system of education so that the morale of the people and tolerance are enhanced and an
equilibrium is maintained. The big question is how this emotional development can be made possible?
The aim of education is the all-round development of personality and the all-round development means physical,
mental, intellectual and emotional development of a person. The present system of education lays some stress on
physical development and a greater stress on intellectual development. This results in the making of good doctors,
engineers and lawyers, etc. but we find that in spite of getting the best of education and becoming good professionals,
people are always under tension. They are stressed and commit some untoward incidents. Under the influence of
jealousy, malice, despair or strain, even well educated persons take the drastic step of committing suicide. One
wonders why is it so? Hasnt education taught us to maintain mental equilibrium? This is simply the result of the
neglect of emotional development.
3.2 Emotional development and Psychology : Emotional development is the basis of the development
of human and moral values and character. And the basis of emotional development is ones feelings. The conduct
and behaviour of man is in accordance with his feelings. Values like devotion, faith, love, affection, compassion and
humility, etc. develop when the feelings are pure. Feelings have been divided into two categories
i) Positive feelings
ii) Negative feelings
In modern psychology, the feelings, personality and their consequences have been explained in a very nice way.
Feelings (Positive) Personality Result
Faith Enthusiastic Success
Fearlessness Optimistic Respect for all
Patience Happiness Doubtlessness
Tolerance Tension-free Inner peace
Humility Modest Friendship
Faith Kind-hearted Healthy spirit
Devotion Sympathetic Pleasure
Adjustment Brave Development
Mutual understanding Disciplined Courage
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Feelings (Negative)
Fear Cruel Tension
Hatred Weak Frustration
Jealousy Hard-hearted Despair
Suspicion Rude Helplessness
Greed Dull Perturbation
Illusion Irritation Sorrow
Inferiority Rough Failure
Finding faults Lazy Disease
Ego Wavering Poverty
Insistence Cheat Exhaustion
Malice Selfish Boredom, dissatisfaction.
3.3 Emotional development and Science : It has been proved scientifically that the production of
feelings and our behaviour are controlled by endocrine glands. The secretions of these glands affect our nervous
system. Because of the tensions of the present day world, these secretions are deformed and balance between the
two parts of the nervous system sympathetic and para-sympathetic is broken. This results in the creation of
negative feeling and the deterioration of positive feelings. The problem of tension and stress etc. can be solved only
if the hormones are balanced and there is a balance between the sympathetic and para-sympathetic. The main aim
of education should be development of positive feelings and personality and riddance to negative feelings and
personality. Then only development of moral and human values and character can be possible.
3.4 The form of Science of Living : The aim of Science of Living in education is to bring about a
balance and coordination in the education system. This balance can be brought about by the following four methods:
i) By balancing vitality ii) By bringing about biological balance
iii) By arousing the faith in ones capacity iv) By striving for refinement
i) Balancing vitality: Under this act, attempt is made to bring about a balance between the sympathetic and
para-sympathetic nervous system and to around the spinal cord. This helps in the formation of a balanced personality
that reduces indiscipline, feelings of fear, rudeness, impertinence and inferiority.
ii) Biological balance: Scientific researches have established that the left side of the brain is responsible for
school studies, development of reasoning, mathematics and language, etc. in the present time, only the left side of
our brain is more active. Development of intellect, creativity, insight, spirituality and inner consciousness can be
possible if the right side of the brain is made active. To activate the whole of the brain is the function of biological
balance. By doing so, all the mysteries of the personality can be revealed and infinite power can be aroused.
The imbalanced secretions of gonads and adrenal gland play an important role in distorting values. By maintaining
biological balance, a balance between the chemicals of the endocrine glands is established.
iii) Faith in ones capacity: The brain has unlimited powers. Capacity and efficiency can be increased by
developing these powers. Nothing will be impossible if faith is aroused in ones capacity.
iv) Refinement: Man suffers from various false feelings, views and behaviour. All these can be refined and
one can make progress in life.
3.5 All-round Development : All-round development is the cause of physical, mental, intellectual and
emotional development. The present system of education lays stress on intellectual and physical development. It
does not provide fullness to man. In the absence of mental and emotional development, one cannot cope with the
adverse circumstances and balanced behaviour, sense of duty, and moral and human values cannot be developed.
Science of Living is an attempt in bringing about all-round development by providing fullness to education.
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Pattern of Meaning Contribution of the Contribution of Science
development Prsent education of Living
Physical Healthy, powerful, strong Exercise, games, Aasans, Pranayam, Yogic
development body. sports, etc. activities, sense of health,
formation of good habits,
training in being abstentious
in eating habits.
Mental Development of mental Study of different subjects Aasans, Pranayam,balanced
development health and morale from the and experiments for the diet, perceptional meditation
point of view of Science of development of memory and senseof mental health,
Living, development of and reasoning. But training in the theory of
concentration and there are no instruments manifold predications.
awareness, development for the development
of higher mental faculties of mental health, morale,
like thinking, reasoning, concentration and
memory, imagination and awareness.
decision making.
Social Social adjustment, proper Discussions, symposiums, Sense of social values,
development behaviour,self-dependence, monitoring system, group non-violence, compassion,
development of the feelings training system. co-existence, self-
of cooperation, sympathy dependence, human unity,
and leadership. restraint, devotion to duty,
etc. (The experiments of
reflection, formation of a
good society by the
formation of good man)
Emotional Control over the impulses There is no provision in Development of emotional
development that cause sorrow, the present system of values, theoretical and
development of good education. Stress on the practical training in the
impulses,bringing about a formation of good control over impulses.
change in the mode of environment.
expression of the impulses
by having control over
them.
3.6 The basis: Practical Drill : Many times, suggestions are made to introduce moral education for
character development. For this purpose, events from the lives of great men, and some inspiring incidents are used.
But it has been noticed that the effect of such teaching lasts for a short time only. It is clear that practical drill is
required to bring about the process of change. This drill works upon the centres and systems that are responsible for
bringing about emotional changes and for controlling our conduct and behaviour.
Education really means practice. Without practice, it is incomplete. Knowledge, nourished by practice, result
in emotional balance. Mere intellect is not useful to a person, society or nation. Many times it gives bad results also.
Therefore education should be both theoretical and practical, it should inculcate in a person the sense of duty, and
human values, etc. This can be possible by practice only. Science of Living is a powerful medium in this respect.
Practical training occupies an important place in its syllabus. It sublimates emotions, bring about emotional development,
increases tolerance and awakens the inner strength.
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3.7 Practical training : The first and foremost question is what is life? It is the first question because
everything is when there is life. If there is no life, there will be nothing. All the tendencies of man are there, because
there is life. The end of life means the end of all the physical, mental and vocal activities. It is a big question because
the things that seem to be having some value when there is life, lose all their value and importance at the end of life.
4.0 Parts of the Body
There are seven main parts of life. 1. Body, 2. Breath, 3. Vitality, 4.Mind, 5. Psychic Aura, 6. Karma,
7. Intellect. All these seven parts are collectively known as life. The definition given from any one of these points
cannot be right and proper. In order to know the definition of life in all its entirety, it is necessary to take all these
seven parts into consideration. In Science of Living, much though has been given to and experiments made on all
these seven parts.
4.1 Body : There are ten systems in body: 1) Skeleton, 2) Muscular system, 3) Skin, 4) Digestive system, 5)
Blood circulation system, 6) Respiratory system, 7) Excretory system, 8) Endocrine glands, 9) Reproductive system,
10) Nervous system.
All these systems in their entirety form the body. These systems can be trained. They are related not only with
physical activities, but also with the human behaviour. Only mind and emotions are not responsible for violence,
communalism, peace and war, friendship and enmity. The means of the training of the body are: 1) Relaxation,
2) Physical perception, 3) Reflection experimenting in suggestion and resolution.
4.2 Breathing (Respiration) : The relation between fickleness of mind and impulses cannot be denied.
The fickleness of mind creases with the speed of breathing and vice-versa. When the impulse is strong, the number
of intakes of breath increases. Breathing can be controlled by practicing observations of breathing: 1. Perception of
long breathing, 2. Perception of even breathing, 3. Ujjai Pranayam.
4.3Vitality : Vitality is the chief source of our life-force. Our body is conducted by vitality, breathing by
respiratory system, and mind and speech are conducted by morale and the force of speech. Balance of vitality
keeps the whole of life in a good order. When it is imbalanced, the whole life style gets disturbed. Vitality can be
balanced by means of 1. the perception of body, 2. perception of the centre of Tejus 3. perception of the center of
purification, 4. Perception of even breathing
4.4 Mind : There are two stages of mind 1) Fickleness and 2) Steadfastness. Fickleness of mind is
responsible for failure in life and concentration is the key to success. One can get concentration of mind by practicing:
1) perception of long breathing rhythmic long breathing 2) systematic controlling of breathing
3) perception of the centre of vitality 4) perception of the centre of vision
5) perception without winking 6) perception of reflection
4.5 Emotion : Emotions are the motivating force of life. Ill feelings and good feelings are the cause of evil
deeds and good deeds. Kalidas linked the decision of King Dushyant with the feelings of innermost conscious by
saying .. Pure feelings mean pure aura; impure feelings mean impure aura. Positive
feelings bring forth success and contentment; negative feelings bring forth failure and discontentment. Feelings can
be purified and sublimated by means of
1) Aural perception 2) Reflection of friendship
3) Reflection of compassion 4) Reflection of tolerance.
4.6 Karma : Karma is the reaction of mans objectives - karmas of the objectives of the present and of the
past. Karma is one of the important factors influencing the life of man. This invisible force can neither be denied nor
can it be supposed to be the supreme one, but it can be changed. It can be changed by means of
1) Concentrated mediation 2) Cognition of meditation on worldly troubles
3) Fruitional meditation 4) Psyhic meditation
5) Perception of the center of consciousness 6) Prayer to a deity.
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4.7 Consciousness of Soul (Supreme consciousness) : It is the ray of light of the soul that through the
medium of the nervous system, control all the activities of life. It is influenced by the psychic consciousness and
controls the karmic consciousness. Soul can be purified by means of
1) Perception of the centre of consciousness
2) Experience of the moment when one is free from the feelings of jealousy and malice.
3) Equanimity
4) Concentrated meditation
5) Experiencing the feel of the knower and the viewer
6) Psychical Karma
To concentrate on all these aspects of life in order to know the innumerable mysteries of life and to bring about
a change is the motive of Science of Living. A powerful system is needed to get any work accomplished. There is
a system to get all the activities in life done and four elements are working in it. They are Body, Respiration,
Speech and mind. These elements may both help and cause obstruction. If they are trained in a proper manner,
they can be of great help, but if they are untrained they can prove to be great obstacles. The only thing needed is to
train them, to adopt the complete and proper process of their training and to practise them.
To train the body, breathing, speech and mind is the original basis of the process of Science of Living. In the
absence of the training of these four elements, to remove the faults that are there in ones personality is impossible,
and unless the basis is understood, there can be no proper solution. Sometimes it so happens that the person who
provides the treatment, himself falls sick and stands in need of treatment. The four elements above are the cure and
when something goes wrong with them we face the problem of values. The problem of deterioration of values will
be solved, if these four elements are made healthy, powerful and trained.
5.0 Establishment of Values
Science of Living wants to specially establish three types of values in the field of education moral, mental and
emotional values.
Science of Living and establishment of values:
S.No. Value Training
1. Development of moral values their validity, Non-violence, Anu-Vrata, philosophy and
compassion, unity of mankind, co-existence, principles of morality, theory of education,
restraint or development of drawing a line. social science, science of environment,
inspiring biographies of great men, inspiring
stories of morality.
2. Development of mental values developing Manifold prediction, perceptional meditation,
concentration and firm determination, mental training in the relationship between mind
equilibrium, intellect, morale and removal and body.
of mental tension.
3. Development of emotional values developing Science of spiritualism, parapsychology, the
the quality of self-analysis, self-checking, theory of karma, self-reflection.
self-control, control power, emotions,
fearlessness, humility, tolerance, modesty,
refinement in human relations.
By the establishment of moral values, we shall achieve validity, unity of mankind, co-existence and development
of restraint. The basis of the development of these elements are non-violence, Anu-Vrata, the philosophy of morality,
etc. By the establishment of human values, we shall achieve concentration and firm determination, etc. Its basis are
perceptional meditation, etc. By the establishment of emotional values, we shall achieve the quality of self-analysis,
control over emotions and refinement of human values and so on. The basis of its development are the Science of
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spiritualism and parapsychology, etc. The syllabus of Science of Living was conceptualized to take these values to
the students.
Methodology: For the development o values, training the elements of life is very necessary. There are four
important parts of the methodology of the training. 1) Non-violence, 2) manifold predication, 3) Anu-Vrata, 4)
Perceptional meditation.
1) Non-violence: For the formation of a healthy society, to arouse awareness of non-violence in each and
every body, non-violence develops the lofty feelings of compassion, friendship and universal brotherhood, etc. It
prevents crimes, violence, feelings of enmity, etc.
2) Manifold predication: Having a one-sided view is a great obstacle in the way of leading a healthy life.
For the development of a balanced life, developing a broad and wholesome outlook is very necessary. Such an
outlook can be achieved by the training in the theory of many fold predication. This doctrine frees one from having
false concepts and prejudices and encourages neutral thinking.
3) Anu-Vrata: Nobody can succeed in life without having a firm determination. And in the absence of
restraint and the consciousness of the Vrat, no success can be maintained and no on can lead a good and decent life.
The formula for having healthy lifestyle is Anu-Vrata.
4) Perceptional meditation: Non-violence, many-fold predication and practicing anu-vrata are the theoretical
part of the development of values. The complete process of its practical side is perceptional meditation.
5.1 Anu-Vrata, Perception meditation and Science of Living : The aim of anu-vrata movement is
to remove the evils that are rampant in persons, society and nation and to build a society that respects morals, values
and character.
And hence, anu-vrata movement challenged all the social problems, made the people conscious of social
values, inspired all the classes of society teachers, students, employees, officers, political leaders, voters and
businessmen to be free from all sorts of evils and to lead a good life and thus developed and enhanced the spirit of
the movement. The principles of this movement are based on the solid ground of moral philosophy and conduct. It
is constantly engrossed in the formation of a healthy society by bringing about the necessary changes in the individuals.
Perceptional meditation aims at emotional and spiritual development. This reflects the all round development
of personality and gives the feeling of emotional, mental and physical health and well being. Perceptional meditation
believes that outlook may change, change in habits, nature and behaviour may be brought about. This fact was
made clearer when camps were held. Many people experimented perceptional meditation and good and positive
results were obtained. It was then decided that perceptional meditation should also be introduced along with Anu-
vrata in education. This thinking was turned into reality in the form of Science of living on 28 December 1978.
Science of living presented a complete syllabus and course of training, including Anu Vrata and perceptional meditation
for the development of values, personality and good health. Anu-vrata, perceptional meditation and science of living
all three of them are in themselves, stepping stones in the path of progress. The theoretical basis, scope, function
and progress of all three of them can be well understood with the help of the following:
Anu-Vrata, Perceptional meditation and Science of Living:
Part Scope Function Method Theoretical basis
Anu-Vrata Solution of social Encouragement to Arousal of public Moral philosophy,
problems moral development consciousness and code of conduct,
and restrained life. individual resolution many-fold non-
violence, theory of
predication and
non-possession.
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Perceptional Solution of Spiritual, emotional, Practical drill, Science of
meditation personal problems mental and physical organizing camps, spiritualism and
development. informal education. modern Science.
Science of Solution of the Development of Theoretical study Philosophy ofAcharya
Living problem of values in values of life, and practical Shri Tulsi, the
education coordination between training,systematic propounder of
science, spiritualism periods of teaching, Anu-Vrata and
and discovery of the informal education. Acharya Shri
laws of life. Mahaprajna.
6.0 Science of Living: Elements of its teaching
Educational philosophy brings out elements of education. Under these elements, we mainly discuss the aim,
content, syllabus, methodology and evaluation.
Under science of living too, these elements are being discussed. Its aim, contents, syllabus, methodology and
evaluation, etc. have been made clear and these elements are being presented here in context of the syllabus that is
being taught at the level of school, college and university levels.
6.1 Aim :Various aims at school, graduate and post graduate levels have been set and have been confirmed
in the syllabus.
6.1.1 Aim at school level:
1) To arouse consciousness for values in students.
2) To arouse awakening of physical, mental and emotional health.
3) To establish balance in physical, mental, emotional and social development.
4) To provide practical training in Yoga and perceptional meditation.
5) To arouse the sense of coordination between scientific facts and spiritual experiences with the help of the
knowledge of anatomy and psychology.
6.1.2 aim at graduation level:
1) To let the students know the form of science of living in the field of education.
2) To impart them the knowledge of the principles of anu-vrata, Yoga and perceptional meditation.
3) To form a balanced man by practical drill.
4) To let the students know about the basic elements of life body, mind, emotions and sconsciousness.
6.1.3 Aim at the Post graduation level:
1) To form a complete personality with the help of spiritual cum scientific values by refinement of life. Spiritual
personality means a personality having the feelings of friendship and cooperation, and scientific personality means a
personality devoted to the discovery of truth with an open mind.
2) To make a scientific study of the processes of Yoga and perceptional meditation on the physical, mental
and emotional feelings and activities of man.
Perceptional meditation for physical, mental and emotional Health:
1) Yogic actions 2) Yogasana 3) Pranayam
4) Relaxation 5) Perceptional meditation6) Training in values by reflection and sentiments
7) Self-study
1) Yogic actions for the exercise of all the muscles, limbs and organs.
2) Yogasan for the exercise and control of the internal organs of the body.
3) Pranayam for control over breathing and for the development of firm determination and will power. It
helps having control over nervous system too.
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4) Releaxation used for relieving body and mind from physical, mental and emotional stress and tension.
5) Perceptional meditation it is the process of awakening the faculty of discretion and reasoning so that man
may have control over his impulses. Perceptional meditation mainly aims at being free from jealousy and
attachment and being totally unbiased. It is the process and practice of experiencing inner consciousness
and internal processes. It also helps in the transformation of and control over internal processes.
This self observation, practice of perception reveals and brings out the mysteries of the unconscious, and
the deep layers of consciousness. It relieves man from evil habits. It brings about a balance in the secretions
of the endocrine glands that control over nervous system too. It ultimately brings about a balance between
the endocrine glands and nervous system.
(A) Physical: At physical level, perceptional meditation strengthens every cell of the body. It improves
the digestive system and increases the capacity of respiratory system. It helps in the free circulation of
blood.
(B) Mental: At mental level, perceptional meditation increases the power of concentration. It relieves
mind from tension and as a result, all the mental activities go on smoothly. It cures many psychic
problems, without resorting to medicines. This is a powerful means of developing self-discipline.
Consequently a man gets de-addicted and free from evil habits. It is a means of going beyond the
conscious mind.
(C) Emotional: Perceptional meditation awakens discretion. It helps getting control over external
atmosphere, circumstances and the behaviour of other persons. It brings about a balance between
nervous system and the endocrine glands. Finally, by practicing perceptional meditation, one gets rid
of the negative feelings like fear, jealousy, anger and lust, etc.
(D) Spiritual: By practicing perceptional meditation, the discretionary powers gets a complete hold over
impulses. It regulates the internal chemicals and the balance helps in the development of compassion,
joy and equanimity.
6.2.2 Experiments made under perceptional meditation:
1) Perception of breathing:
a) From scientific point of view, slow deep and rhythmic breathing is proper and full breathing. By doing
so, the breathing capacity and diaphragm are brought to the maximum use. To experience this type of
breathing by being aware of it, is said to be the long perception of breathing.
b) Even breathing it is an experiment of breathing with a gradual change of breathing in the nostrils.
2) Perception of the body: It is an experiment in experiencing and observing the subtle
vibrations that take place when the mind is concentrated on every part of the body.
3) Journey in the Inner Self: It is an experiment in experiencing and observing the vibrations that take place
while traveling downwards, when the mind is concentrated on spinal chord.
4) Perception of the Centre of Consciousness: There are some particular centers of consciousness in the
body. Some glands are also situated there. Perception of the center of consciousness is an experiment in
observing and experimenting the mind, when it is concentrated on the centers of conscious ness.
5) Aural Perception: Under this perception, one meditates on different shining colours, concentrating on the
centre of consciousness.
6) Training in values by reflection and sentiments: Value based activities or thinking therapy are the back bone
of science of living. The moral, social, mental, emotional and spiritual values, the development of which is
to be brought about in a student by reflection and sentiments are as given below:-
1) Devotion to duty 2) Self dependence 3) Truth
4) Coordination 5) Non communalism 6) Unity of mankind
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7) Co-existence 8) Responsibility to the nation 9) Mental equilbrium
10) Patience 11) Validity 12) Compassion
13) Purity 14) Tolerance 15) Politeness
16) Humility 17) Self-restraint 18) Friendship
19) Fearlessness 20) Freedom from greed 21) Firm determination
22) Detachment
These values cannot be developed by mere bookish knowledge or by sermons. They can be developed only
by the regular practice of the experiments. Internal changes may take place by auto-suggestions and by concentrating
on the colours on the centre of consciousness. Hence development of values and transformation of personality take
place. Similarly, use of reflection and auto-suggestions may be determined and formed for the development of any
value that is desired.
8) Self-Study: to acquaint the students with the biographies of great men, thinkers and scientists to underline
the truths discovered by them and to acquaint the students with the universal truth through literature.
9) Training in Non-violence: the four-point programme to implement non-violence not only in thoughts but
also in practice.
i) Change in thinking training of brain
ii) Change in outlook training in theory of may-fold predications
iii) Change in life style training in anu-vrata to bring about a change in life style.
iv) Change in the system to bring about refinement in human relations in order to cuase a change in social
economic and political systems. Training to be imparted for establishing a healthy, economic system and
using fair means.
6.2.2 At School Level : Syllabus and text books have been reared at school level, keeping in view the basic
content of science of living. The background of this preparation is like this.
After discussions with educationists and experiments, it was concluded that science of living should be taught in
the classes independently with the present syllabus, so science of living committee was organized by the Education
Department, Rajasthan. In the beginning teachers were trained and experiments were made in the classes. Seeing
the good results, Shri Jagannath Singh Mehta, the then Chairman, Board of Secondary Education, Rajasthan organized
a symposium of writers. After much discussions and deep thinking, on May 22-23, 1989, the writers set some
norms for writing books for this new subject, Science of Living. These books (Science of Living, Part 1-10) have
been written according to the theoretical and practical syllabus of value-based education. The principles have been
developed like this:-
1) The language of the books is easy, keeping in view the maxim from easy to difficult, so that students of all
levels may understand them easily.
2) Attempt has been made to make the subject matter interesting, keeping in view the maxim from known to
unknown so that the students may grasp the content easily. Pictures, examples, illustrations and stories have been
given to make the subject matter interesting and easily understandable.
3) Questions, poems and interesting incidents from history have also been used to make the lessons interesting.
4) To bring about change of feelings is the basis of science of living. Replacing negative feelings with positive
feelings and to make them (positive feelings) part of their lives, giving up bad habits and forming good habits, living
life being free from physical, mental and emotional tensions and enhancing their skills are the things that the students
do not learn. To give them the knowledge of all these things, reflection, relaxation, Yogic asans and Pranayam, etc.
have been included in the syllabus.
In order to make these principles interesting, the syllabus has been divided into 12 parts:
1) Sound for the experiments and principles related to sound.
2) Determination for the development of determination and resolution.
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3) Right exercise for the use of asans and postures.
4) Breathing to show the importance of breathing.
5) Relaxation for the experiments for getting relief from tension.
6) Meditation for bringing about emotional changes and for right vision.
7) Anatomy for proper knowledge of body and its parts.
8) Physical health for physical fitness.
9) Mental health for enhancing mental health.
10)Emotional health to promote emotional health.
11) Sense of values to conduct experiments in the form of reflexion in order to make the values part of life.
12)Training in non-violence to impart the training in philosophy of non-violence.
6.3 Text books: Eleven books (Science of Living, Part 1-10) and alphabet) have been prepared on the
basis of content and norms, keeping in view the expectations of schools. The work of their translation in other
languages like English and Tamil etc. is also in progress.
At Graduation level: M.D. University, Ajmer has given recognition to Jain learning and science of living in
he syllabus of B.A. in the year 1990-91. At present, this subject (Science of living) is being taught in Govt. College,
Pali, The Terapanth College, Ranawas and Acharya Shri Tulsi Amril College, Gangapur. It has also been included
in the syllabus of Distance Education, Jain Vishwa Bharati Institute Ladnun. At present, the following syllabus is
being following in the colleges:
(i) Perceptional meditation: Theory and practice
1) Science of Living: meaning and form, a new dimension in education, need for health and science of
living, basis and process, education and emotional change.
2) Perceptional meditation: Basis and form.
3) Aural perception: Reflexion and asans, pranayam and postures.
(ii) Jain Philosphy and culture:
1) Philosphy, the theory of soul, karmic theory, Syadvad, history, literature and culture.
(iii) Science of living: theory and practice
1) Science of Living: Its form and need
2) Science of Living and social life.
3) Value based education: theory and practice
(iv) Non-violence and Anu-Vrata: Theory and Practice
1) Theory of non-violence
2) Non-violence and disarmament
3) Anu-vrata and its form.
(v) Training the mind:
1) Processes adopted for the refinement of habits
2) Processes adopted for spiritual purification and psychology
3) General psychology.
(vi) Jain Philosophy and Science:
1) Philosophy and science: a comparative study
2) Spiritualism and science
3) Jain philosophy and para psychology
4) Jain life style in context of science
5) Philosophy and science
6) Matter, atom and world in philosophy and science.
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At graduation level, some text books were prepared keeping in view the object and content of science of living:
1) Perceptional meditation: theory and practice
2) Science of living: theory and practice
3) Non-violence and anu-vrata: theory and practice
6.3.1 At Post Graduation Level: Now the need for trainers to train the teachers to teach science of living
was felt. For this purpose, a training project was started under Jain Vishwa Bharati Institute, Ladnun in the year
1984. This project was executed in the form of the coordinated syllabus of spiritualism and science.
Evaluating the aims, programs and projects of Jain Vishwa Bharati Institute, established in the year 1979, the
Human Resource Dept, Govt, of India, on the recommendation of University Grants Commission, declared Jain
Vishwa Bharati Institute, Ladnun as Deemed University. The subject Science of Living and Perceptional meditation
is taught in this university at post graduation level. The syllabus of this subject is like this:
1) Value based education - science of living, perceptional meditation and Yoga.
2) Science of living and education.
3) Perceptional meditation and Yoga
4) Jain philosophy, karmic theory and Indian philosophy
5) Anatomy and physiology
6) Practical psychology and research
7) Practicals i) psychology, ii) Physiology, perceptional meditation and yoga.
8) Spiritualism and science
9) Personal management and psychobiology
10) Abnormal and remedial psychology
11) Society, anu-vrata and training in non-violence
12) Practicals I) psychology, ii) physiology
13) Perceptional meditation and Yoga.
6.4Related methods: 1) Regular Periods, 2) Camps
1) Regular periods are determined keeping in view the aim and the basic content of science of living. Regular
period are taken by teachers trained in science of living at all the levels school, college and university.
In these regular classes, the view and the behaviour of the teachers is very broad and motivating. To obtain
good results, trained and experienced teachers are required. Refresher courses are also to be conducted from time
to time. The teachers should apply the things they teach in their personal lives too. They should keep their knowledge
up to date.
For obtaining good results in science of living, establishment of laboratories to conduct experiments is also
necessary. The instruments in these laboratories are very helpful in understanding the principles of modern science
related to the personal feelings.
Group songs, posters, slogans and other teaching aids prove very useful for interaction.
At school level, periods are arranged like this:
1) Teaching of Science of Living (Part 1-10) in every class for the whole week. One or two days are to be
devoted to the theory and the rest of the days of the week for practical exercises.
2) In the beginning two or five periods as per convenience, to be allotted to a school, selected from many
schools.
3) Practical drill for 15 minutes as per convenience at the prayer assembly.
4) Practical drill for 3 minutes in the class in the beginning to enhance memory and concentration.
The theoretical knowledge of science of living is imparted through lecture method. Various teaching techniques
like question-answer, audio visual aids, charts, models, sound and colour, etc are used. As regards the practical
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aspect, experimental method and drill method etc. are used. Besides these methods group discussions, supervisions,
inspections too are organized.
2) Camps:
Camps are very effective means to provide the practical training in science of living. Camps are organized for
the duration of 10 to 15 days. In schools, one-day camps are organized. It has been observed that the learners and
meditators are highly benefited by camps. They experience everything directly and personally. They are made to
make experiments for concentration. Perceptional meditation, auto-suggestions, relaxation and Yogasns. They are
made to practise all these things thoroughly. They are given ample time so that they may learn them thoroughly.
Once the meditator comes to learn them and comes to the level of personal experience, then he needs only half an
hour daily for practice to gain good results. Theoretical and practical training in the camps is imparted like this:-
o 4/5 periods perceptional meditation, reflexion and relaxtion (experiments and drill)
o 1 period Yogic activities, yogasans and pranayam
o 1 period experiment in de-addition
o 1 period theory of science of living
o 1 period theory of science of spiritualism
The whole programme is conducted from 5 a.m. to 9.30 p.m. including time for self-study and rest.
Training in proper eating along with austerity in eating is also given. The meditators are also
acquainted with their effects.
The work done in the camp, self-reliance and the experience of collective life led in the camp
provide proper conditions for the formation of character.
6.5 Material aids: In the teaching of science of living, audio-visual aids, charts, models, colours, sound
effects and personal guidance are also used apart from the lectures delivered by trained teachers.
Planning and arrangement:
1) The camp is run in the proximity and under the guidance of Acharya Shri Mahaprajna by experienced,
efficient and trained teachers.
2) Guidance in anatomy, physiology, ayurveda, medical science, bio-chemistry, diagnostic science, etc. is
provided from time to time by experts.
3) Guidance from experts in the fields of psychology, philosophy and sociology is also sought from time to
time.
4) Renowned guest faculty is also invited from time to time.
6.6 Trainees:
1) Resource persons/instructors
2) Education officers/inspectors
3) Lecturers/teachers
4) Students
6.7 A brief report on the camps of Science of Living: Experiments and tests have been conducted in
the various fields of science of living during the last 20 years. Their brief account is as given below.
1) Training of the teachers: more than 4000 teachers (both from govt. and private schools) were trained in
science of living.
2) Training of the students: more than 55,000 regular students have been trained in science of living. Objective
type evaluation has presented very good results.
3) Training of the Police Personnel about 100 police officers were trained as an experiment by the Rajasthan
Police Academy. At present, this training is being imparted in Delhi, Rajasthan and Andhra Pradesh.
4) Short term camps were organized for businessmen and managers of commercial enterprises.
5) Camps to impart training in non-violence and anu-vrata were also organized.
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6.8 Evaluation : Evaluation is science of living is done in many ways.
6.8.1 Evaluation in theory
1) Evaluation in theory is done by the question-answer method.
2) Evaluation is practice is done by daily inspection.
3) For the evaluation in theory and practice, three-monthly, half-yearly and annual examinations are conducted.
4) Effects caused on mind, body and emotions by the training of Science of Living are measured at the
beginning and at the end of the training, with the help of scientific instruments and by psychological tests.
5) Objective type experiences of the students are also found out with the help of a questionnaire.
6) Evaluation in practice is done on the basis of the following points:
6.8.2 Points of evaluation in practice
o Sound sweetness, time period, stability, vigour, etc.
o Posture method, stability, etc.
o Determination clarity, method by speech
o Right exercise method, speed, breathing, stability, laxity, etc.
o Right breathing number of breaths taken (per minute), motion of the muscles, etc.
o Relaxation posture, stability, laxity, consciousness (breathing slow, the pupils of the eyes stable)
o Meditation Aasans, posture, stability, awareness, clarity of speech, etc.
o Reflexion Aasans, posture, stability, consciousness, clarity of speech, etc.
The gist of the results obtained from the evaluation of the training in Science of Living is as given below:-
1) Remarkable and definite changes in the attitude towards life took place.
2) Firm faith in non-violence was established.
3) Faith in morality was established.
4) Positive feelings, politeness and tolerance were developed.
5) The trainees were de-addicted.
6) Self-restraint and discipline were developed.
7) Memory was enhanced.
8) There was a remarkable increase in concentration.
9) There was a remarkable increase in efficiency.
10) The trainees got relief from diseases specially the psychic ones.
6.8.3. Research experiences:
1) Project work under the direction of the doctors working in S.M.S. Hospital, Jaipur to evaluate the effect
of perceptional meditation on the diseases related to digestion and breathing and the psyhic diseases was
carried out.
2) Physical and psychological tests were performed on the trainees and analysed.
6.8.3 Extension Activities: Many programmes were held in India and abroad to widen the training in
Science of Living, perceptional meditation, Anu-Vrata and non-violence.
1) Five international conferences on World peace and non-violence enterprise were organized in (i) Ladnun
(1988), (ii) Rajsamand (1991), (iii) Ladnun (1996), (iv) Sardaarshahar 1998), and (v) Delhi (1999).
2) Many people from Japan, England, Italy, America, Canada, West Germany, Hungary, Russia and Holland,
etc, participated in the camps of Science of Living and Perceptional meditation organized in India and
abroad. The camps organized in the universities of Cambridge and Budapest had been particularly remarkable
and memorable.
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3) Some of the most eminent scholars and intellectuals like Glen D. Page, etc. found science of living and
perceptional meditation to be very effective and opined that they are extremely useful to and appropriate
for education.
4) Research is being carried out under the auspices of AIIMS, Delhi. This research work is being carried out
at Adhyatma Sadhana Kendra, Mehrauli, Delhi.
5) Bokaro Steel Plant has trained its Education Officers and teachers in science of living. They have also
introduced it in their Higher Secondary schools.
6) In the whole of India, there are nearly 1,00,000 teacher members of the Anu-Vrata Teachers Parliament.
Under this parliament, programmes related to Anu-Vrata and training in non-violence are organized with a
view to introducing them at a broader scale.
The benefits of science of living are not confined to students only. They have been experienced in every walk
of life. It is equally beneficial and applicable to teachers and guardians. Government employees, businessmen,
administrators and Judges all may have the benefits of the training in science of living. In short, this course will help
a lot in the formation of a right and healthy personality, in the creation of a new society and in the development of a
new generation.
Questions
Essay Type Questions
1. Explain the elements of Science of Living.
Short Answer Type Questions
1. Throw light on Science of Living: an educational philosophy.
2. Describe the Parts of Life.
Objective Type Questions
1. Science of Living is a document of what?
2. What is meant by all-round development?
3. How many parts of life are there?
4. What are the stages of mind?
5. Of whose decision did the great poet Kalidas relate to conscience?
6. Karma is the reaction of .
7. Development of the whole is necessary for the development of a balanced life.
8. The aim of perceptional meditation is emotional and . Development.
9. Perceptional meditation is the of viewing without attachment and malice
10. Change of sentiments is the basis of ..
Reference Books
1. The heart of Science of Living (An Essay) Acharya Mahapragya
2. Outline of Science of Living Muni Dharmesh
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LESSON 11:
Science of Living in School syllabus and curriculum,
essential learning outcome and analysis of different unit
of Science of Living.
The syllabus of Science of Living to be followed in schools, its teaching and aims, analysis of the units and
the required return in the form of attainment.
Outline of the Unit
1.0 Aim
2.0 Introduction
3.0 Main Purpose
4.0 Specific purpose
4.1 Desired behavioural changes
5.0 Syllabus
5.1 Practical work
5.2 Teaching of theory
5.3 Science of Living in the prayer assembly
5.4 Evaluation
6.0 Step-by-step teaching of Science of Living
6.1 Sequence of teaching, drafting an annual plan
7.0 Desired Behavioural changes
8.0 Methods of teaching
8.1 Demonstration
8.2 Question-Answer method
8.3 Conversation and observation (Touring)
8.4 Imitation
8.5 Group discussion
9.0 Teaching material
9.1 Material for demonstration and experiments
10.0 Evaluation
10.1 Class work
10.2 Home work
10.3 Tests
10.4 Miscellaneous
11.0 Class 3 Daily Plan/Unit Plan
11.1 Aim and behavioural change
11.2 Method
11.3 Teaching material
11.4 Class work
11.5 Co-curricular activities
11.6 Evaluation
12.0 Teaching processes in Science of Living
12.1 Analysis of the units of Science of Living and the required return of attainment
13.0 Questions
14.0 Reference Books
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1.0 Aim
By going through this lesson, you will be able to
1) Learn about the main and specific aims of the syllabus of science of living.
2) Understand the sequence of the teaching of Science of Living
3) Learn about the methods of teaching science of living
4) Read the units of science of lving.
2.0 Introduction
3.0 Main Aims
1) Formation of a new society, free from violence, immorality and exploitation, etc.
2) Formation of a new generation and to bring about cultural stability along with spirituality and scientific
approach.
3) Coordinated development of a healthy personality.
4) Study and research of the rules and processes of life that bring about conative, emotional and practical
refinement.
4.0 Specific Aim
A) Physical development: To build a healthy, strong and powerful body by asans, pranayam, yogic exercises
and by forming good habits, inculcating a sense of health and being abstemious in eating habits.
B) Mental development: To develop concentration, awareness, thinking power, reasoning, memory, imagination
and the faculty of decision making by practicing asans, pranayam, balanced diet and perceptional meditation.
C) Emotional development: To enable one to have control over ones unpleasant impulses and to bring about
necessary changes in them, to develop good and positive impulses by practicing controlling emotions and
impulses and by theoretical and practical experiments.
D) Spiritual development: To be free from negative and derogatory feelings like attachment, jealousy, malice,
anger, pride and greed, etc. and to purify soul and to gain knowledge, happiness and energy, and to
develop perception of the centers of consciousness.
E) Social development: To develop the sense of social values, non-violence, compassion, restraint, cooperation,
self-reliance, unity of mankind and devotion to duty by developing the faculty of reflection for social
adjustment, to teach one the value of proper behaviour, to develop the feelings of sympathy, the quality of
leadership, tolerance for all religions, national integration and international friendship.
4.1 Desired behavioural changes : By the teaching of science of living a child will gradually undergo the
following positive changes:-
1) Self-restraint and discipline 2) Increase in the faculty of concentration
3) Enhancement of memory 4) Increase in efficiency and skill
5) Giving up bad habits, de-addition 6) Increase in humility and tolerance
7) Development of positive feelings towards life 8) Faith in non-violence
9) Be free from psychic disorders 10) Deriving happiness from life
5.0Syllabus
For classes from 3 to 12, the syllabus has been divided into 12 easy, interesting and scientific units. Each unit
has been designed keeping in view the level and the age of the student. These units are sound, resolution, right
exercise and breathing, relaxation, meditation, anatomy, physical, mental and emotional health, sense of values and
non-violence.
These units have been expanded class-wise into text books. Necessary changes may be made keeping in view
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the capacity of the student, but experience shows that for an average student starting the teaching of science of
living, part-I is suitable to class-3 and part-iv to class-6. in these units 1 day is to be allotted to theory and 5 days
to practicals. But in the schools in which the subject is just being introduced, one period should be allotted to theory
and two periods (of 35 minutes each) to practice. The same system can be adopted class-wise for the next parts of
science of living.
5.1 Practical work : Practicals should be conducted twice a week (two periods of 30 minutes each).
They are similar to one another, but going to the depth of the subject, keeping in view the standard and level of
students is desired.
1) Aspirate sound and resolution 4 minutes
2) Postures of Yoga 7 minutes
3) Relaxation 5 minutes
4) Journey in the inner self 5 minutes
5) Deep breathing, perception, body perception,
centre of consciousness perception
(class VIII and Aural perception up to class 11-12) 5 minutes
6) Centre of light perception 5 minutes
7) Aspirate sound 1 minutes
Note:
1) for the enhancement of values, reflections should be practiced after the half-yearly examination.
2) In the beginning, more time may be consumed than expected, but attempt should be made gradually to
complete the processes within the prescribed time and resolution should be practiced in the remaining 5
minutes.
5.2 Teaching of theory : As regards teaching of theory, the knowledge of the 12 units in reference to the text
book should be given in such a way that it may be connected with the practical work that is being done daily. If time
permits, songs, poems, stories and historical events (keeping in view the theoretical material), should be included so
that the teaching of theory is rendered effective.
5.3 Science of Living in the prayer assembly : The prayer assembly is a unique feature of every
school. Science of living too is included in various programmes of the prayer assembly. The programmes of the
assembly should be based on the principles of science of living at least twice a week and if the students feel
interested, the number of the days should be increased.
5.4 Evaluation :
1) Attention should be paid that the instructions are followed in the experiments of every kind and of every
day.
2) Attempts should be made for the improvement in every student regarding carrying out experiments.
3) If the students show improvement, they can be assigned the responsibility of demonstrators under the
guidance of the teachers for the experiments to be conducted.
4) Evaluation for every experiment and theoretical unit should go on for the whole of the session and the
students should be given the grade A, B, and C which should be mentioned in their progress cards and their
guardians should be informed thereof.
5) At the end of the session, theoretical test (objective type) should be given, the marks obtained should be
converted into grades A, B, and C and the result should be announced accordingly.
5.5 Instructions
1) Three periods per week should be allotted to Science of Living along with other subjects for the whole of
the session.
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2) Conducting all the experiment in Science of Living in the prescribed time-limit is compulsory. The depth in
the experiments should increase with the rise of the level of the class.
3) Aspirate perception should be practiced at least six times in a week in the beginning of the session. After
that body perception is to be practiced for three weeks (six periods in a week) as per the text book.
Similarly, center of consciousness perception and aural perception are to be practiced for 3 weeks.
4) Practice in reflection should be given in six periods (minimum). If time permits, it should be given to all
kinds of reflection in a balanced way.
5) Practice in aspirate sound is very helpful in refreshing the students, enabling them to concentrate and be
free from tension and be ready for the study of a new subject. Hence, practice in aspirate sound in the
beginning of the third, the fifth and seventh period for two of three minutes advised will be fruitful.
6) Competitions should be held along with the other activities of the school. Questions based on science of
living and practical activities should be the basis of such competitions. Winners should be encouraged.
7) While celebrating different functions in the school, value based teaching points of science of living should
be developed through talks, speeches, poems and debate, etc.
6.0 Teaching Plan of Science of Living
Should be prepared, keeping in view the class and the level of the student in two ways:
A) Annual Plan
B) Daily/Unit Plan
o The aims of Science of Living should be reflected in these plans.
o Some behavioural changes are expected from these plans. Stress should be laid on the development
of the desired skill through experiments and its relation with the theoretical knowledge should be
clear.
o Determining the miscellaneous methods, the developmental form of the subject should be given in
these plans.
o These plans are to be based on the principles of evaluation.
A draft of the annual plan and the unit plan of class-3 is given here. The plans of all other classes are to be made
like wise.
6.1 Teaching plan and draft of the annual plan
1) Class 3 2) Total expected periods
(Age group up to 6 years) (of 35 minutes duration)
Theory-32, Practice-64.
Aim:To develop capabilities in the student since the very beginning that may be helpful in the formation of
good habits.
Given below are the aims proposed for Class-3:
6.1.1 Intellectual development
1) To bring about sweetness in speech and expression. To enable the student to distinguish between
sweet and harsh sounds.
2) To enable the student to know what is means to be resolute.
3) To acquaint the student with the Yogic postures and actions that keep the body fit and sound.
4) To enhance the students memory.
5) To give the student the knowledge of different systems of the body; to enable him to know the real
meaning of exhaustion, stability and fickleness.
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6) To enable him to know the right method of breathing.
7) To enable him to know how to relax.
8) To enable him to know the utility of different colours and meditation.
9) To enable him to know the functions of different parts of the body.
10) To enable him to know the importance of air, water and food for physical health.
11) To enable him to know the importance of values like love and respect, how to bring about
required changes in behaviour.
12) To enable him to know the value of tolerance and restraint.
6.1.2 Emotional Development : Drill control over impulses in theory as well as practice.
1) Reflection on giving up bad habits and negative feelings like jealousy, insistence, snatching
the things of others, etc. and developing positive feelings like accepting good things, kindness,
generosity, friendship, feeling obliged to others and begging forgiveness, etc.
2) To distinguish between good feelings and bad feelings and to think of positive things.
6.1.3 Mental Development : To develop constantly concentration, awareness, memory and imagination
by Yogic postures, Pranayam, experiments in sound and resolution and by having a strong sense of mental health.
6.1.4 Physical health : To make experiments constantly for taking to Yogic postures and developing the
sense of good health.
6.1.5 Social development : To have the sense of values, specially that of discipline and tolerance and to
use them discreetly while contacting other people so that the sympathy of the elderly people may be gained and the
quality of leadership may be developed.
7.0 Expected Behavioural changes
Keeping in view the above aims and objectives, a student is expected to undergo conative, emotional, mental,
social and physical changes. The following changes are expected after the completion of the session:-
1) The student will behave politely and sweetly, having come to know the difference between sweet and harsh
sounds. He will use clear and refined language and behave courteously.
2) He will try to develop his faculties of making resolutions and taking decisions.
3) He will use correct postures while standing, sitting, moving, studying and sleeping. He will be silent while
taking food and studying in the class room.
4) He will try to be healthy and smart and to develop concentration by practicing yogic postures like the
postures of relaxation, the posture of lotus and the posture of thunderbolt (Vajarasan).
5) He will use the correct method of breathing. He will breath at a slow pace and try to enhance his mental
peace. He will give up the habit of breathing quickly and by doing so, he will be able to control anger and
fickleness of mind, etc.
6) He will tend to get stability and comfort by practicing relaxation.
7) He will be able to concentrate on the centers of joy and tejas by making correct use of green and red
colours.
8) He will gain the knowledge of the main 13 parts of the body and try to keep them neat and clean.
9) He will come to know the benefits of clean and pure air, food and water and make use of them accordingly.
10) He will inculcate in himself the good habits of going to bed early and rising early and be humble and polite.
He will make good use of time.
11) He will be respectful to his parents and teachers and will honour his elders. He will learn to feel obliged by
saying: I am obliged to you for your kindness. And will love his youngers.
12) He will be able to recite the auspicious song (Mangal Geet).
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13) He will give up bad habits like quarrelling, snatching, and being haughty and develop good habits like
friendship and cooperation, etc.
14) He will learn the real meaning of tolerance and discipline and will act accordingly.
8.0 Methods of teaching
8.1 Demonstration : The teacher will demonstrate the following experiments to the students and make them
practice these:
Experiment Time per period Reference
1 Aspirate sound 3 minutes Syllabus unit. Sound, breathing, meditation.
2 Resolution 3 minutes Resolution, physical health, good habits,
sense of values, mental health, emotional health
3 Relaxation (dormant), sitting, 5 minutes Right exercise, relaxation.
sanding & even while sleeping
4 Practice in deep breathing 3 minutes Breathing, physical health.
5 Perception of the center 7 minutes Meditation, anatomy.
of consciousness
8.2 Question-Answer method : Units 1-12 and the experiments related to them will be explained by this
method.
8.3 Conversation and observation (Touring) : Observation of environment (in the reference of sound,
breathing, fresh and stale food, pure and impure air, water and food).
8.4 Imitation : The students will imitate the boy who is skilled at performing right exercises.
8.5 Group discussion : After touring independently and observing social activities, the queries of the students
to be satisfied. The teacher will quench the curiosities of the students.
9.0 Teaching material
Unit-1
1) List of sweet and harsh words.
2) Charts containing good poems
3) Pictures of the posture of relaxation.
4) Audio-cassettes containing various sounds (distinguishing sweet and harsh sounds), aspirate sound.
5) Tapes and charts containing sweet poems that can be recited.
Unit-2
1) Chart containing the method of practicing resolution.
2) Chart showing the benefits of resolution.
3) List of small resolutions.
Unit-3
1) Chart showing the benefits of right postures
2) Chart showing the harms of wrong postures
4) Slide or chart showing correct postures.
5) Charts showing the postures and benefits of relaxation, postures of lotus and thunderbolt.
Unit-4
1) Chart showing the steps and benefits and postures of perception of deep breathing.
2) A balloon or a bladder or volley ball.
Unit-5
1) Chart and tape showing the instructions as to how to practise relaxation.
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Unit-6
1) Coloured chart, slide, showing the position of the centers of Tejas and Joy.
Unit-7
1) Chart showing the parts of body and their functions.
Unit-8
1) Charts showing the correct method of taking food and the benefits thereof.
2) Chart containing the list of good habits.
Unit 9
1) Chart showing the feelings of love and respect.
2) Chart showing the feeling of gratitude: I am obliged to you.
Unit-10
1) List of the pictures showing positive and negative feelings.
2) Chart and tape of the auspicious song
Unit-11
1) Chart, tape showing the sense of tolerance, courage and discipline.
Unit-12
1) Demonstration of non-violent life style and the non violent behaviour with animal and vegetation life.
9.1 Material for demonstration and experiments : Keeping in view the number of the students, this
material may be increased or decreased. An underground room of the size 20x24 (having two doors, if possible)
is preferable. It should be well ventilated and lighted and airy.
1) Screen and overhead projector with wire supplying electricity (disc).
2) Durries (so that every student may practice relaxation lying on the durries).
3) Tape recorder
4) Black board
10.0 Evaluation
Method of continuing and board evaluation is to be adopted, hence
1) Continuing evaluation of the practicals is to be done in every period. The student who has not been able to
adopt the right postures at right speed, should be given extra guidance.
2) In a prescribed time-limit, all the students have to perform the experiments at their own level. They are to
be given grades A, B, C, (or fair, good or ordinary) in every period. Monthly record of the experiments is
to be kept.
S.No. Name of the Student Evaluation in experiment No. 1,2,3,4,5,6,
(A, B, C, A, A, B.)
After the teaching of theory, written work is to be checked. Marks are to be awarded out of then at the end of
session, marks are to be awarded out of 120, out of the 12 units and grades A, B or C to be given.
S.No. Name of the Student Marks obtained Unit-wise out of 10 Total marks obtained
1,2, 3, 4, 5, 5, 4, 8 .
Grade A 70 or above, Grade B 50 to 69, Grade C Below 50.
10.1 Class work : Questions given at the end of every lesson to be solved.
10.2 Home work : The teacher will form questions at the end of every lesson and assign them to the students
as home work and then check it.
10.3 Tests : Tests as in the other subjects will be given 3/5 times both in theory and practice. 30% marks and
20 max. marks (so far as possible) should be allotted for theory and practice respectively.
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10.4 Miscellaneous:
1) So far as possible, teachers trained in science of living will conduct this programme.
2) Theory will be taught 6 periods a week (minimum one period a week) and practicals will be done 5
periods a week (minimum 2 periods a week).
3) Minimum 6 periods will be allotted to the practice in perception of every kind.
4) Programme based on science of living will be conducted in the prayer assembly apart from teaching
work mentioned above.
5) Competitions will be organized as co-curricular activities (competitions in questions based on the
book .. should also be organized.
11.0 Class 3 Daily Plan/Unit Plan
Subject: Science of Living
Unit: Sound
Sub-Unit: Sweet sound
Periods: 3 (Of the duration of 35 minutes each)
11.1 Aim and behavioural change
(A) Conative
1) The student will be able to distinguish between sweet and harsh, good and bad sound.
2) He will be able to recite sweet poems.
3) He will be able to use sweet words by making a list of sweet and harsh words.
4) He will come to know the importance of sweetness by practicing aspirate sound
(B) Mental : The student will be able to develop sweetness in his behaviour by practicing aspirate sound.
(C) Emotional : The student will behave politely with others. He will try to bring the person using harsh words
round his nature.
11.2 Method
1) Demonstration : The teacher will draw the attention of the student to the tape or to the pictures given in
the book and ask him to distinguish between sweet and harsh, good and bad sound. He will use the question-
answer method.
2) Singing: The teacher will ask the students to sing in chorus the songs given in the book rhythmically. He
will also select other good songs and the tape will be played to the students and they will practice the songs. They
will be given grades A, B or C according to the merit of their singing
11.3 Teaching material
It will be according to unit-1 of the annual plan.
11.4 Class work
1) Describe the kinds of sound
2) Write sweet words
3) Practise aspirate sound for one minute
4) Write the benefits of sweet words
11.5 Group Activity
1) Practising the song sung in the class.
2) Practising aspirate sound and noting down in the diary how many times and for how many times it was
done.
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3) Framing sentences using the sweet words that are used while conversing to people who are older than the
students.
4) Inspiring the other students to use sweet words. Mentioning in the diary to whom, when and how
11.6 Evaluation:
1) By observing the behaviour of the student with elders and youngers in the class and in the school.
2) By asking questions based on their class work and written work.
3) On the basis of the time of the use of aspirate sound and their pronounciation.
Note: All the units and sub-units should be planned like wise.
12.0 Teaching Processes of Science of Living:
12.1 Analysis of the units of Science of Living and the expected return of attainment. The syllabus of science of
living has been divided into 12 teaching units, keeping in view the level of the class and the text books have been
framed accordingly. The development of all the aims and teaching points of science of living are in accordance with
the expected return of attainment, keeping in view the references of the aims of education.
Here is the analysis of the 12 units of science of living and the return of its attainment:
Unit-1: Sound : Man is a social creature and he uses language to express his ideas and feelings. Language has
evolved from sound. The main aim of this unit is to enable the student to distinguish between sweet and harsh sound
to make him soft and sweet spoken. Prose, poetry, songs, music and their scientific and spiritual analysis (in a
systematic way), all are contained, at class level, in this unit. Analysis of sound pollution is also contained in this unit.
Experiments and practice are also in it:
1) Aspirate sound
2) Restraint in speech
3) Singing (in rhythm)
4) Poetry, poems (their meaning and emotions)
5) Experiment in speech guard (observance of silence and using little speech)
6) Practice in carefulness in speaking (conscience)
7) Sound of sacred verse (knowing the Self)
By practicing all these things, the return of attainment will be that the children
1) will use sweet language and be positive in greeting others and in behaviour.
2) Will take only as much as is necessary.
3) Will be restrained and careful in speech.
4) Will get mental peace, physical health and correct pronunciation by the influence of music and good poems.
5) Will be able to purify their feelings.
6) Will enhance concentration.
7) Will try to stop sound pollution by being active themselves and motivating others also.
Unit-2 : Resolution :
1) Resolution is to make a firm determination to do something. Resolutions provide strength, enabling the
students to move forward on the path of progress. They will have to make resolutions a part and parcel of
their lives and develop the values of life. For this purpose, they are expected to think and re-think, i.e. to
develop their thinking and this is the purpose of this unit.
o It is clear then that form the point of view of experiments and practice, this is an important unit. The
main experiments are these:
o to be firm in vows, to utter the small resolutions and vows again and again and to apply them in life.
2) Experiments in penitential retreat eradicating some fault in character or some vice is known as penitential
retreat. The students have to make a firm determination by resolution to give up bad habits and to remove
vices.
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3) Experiment in repentance reflection repenting on the happening of some untoward deed is known as
reflection in repentance. The aim of this reflection is to discover ones faults and to try to remove them.
4) Resolution for motivating and encouragement to emulate some ideal person/persons and to mould ones
life accordingly. This will be helpful to the student in the following ways:
i) He will be able to develop firm determination and resolution.
ii) He will be able to give up his bad habits and develop very good character.
iii) He will be inspired and motivated.
iv) He will repent if he does something wrong.
v) He will follow Anu-Vrata and motivate others too to do the same.
Unit-3: Right Exercise :In this unit, the effect of Yogic postures, asans, and yogic activities, taking into
consideration, the level of the class and the age of the students has been presented. It has been amply explained that
by doing all these things, the students will be able to be physically fit. All the postures and asans have been explained
with the help of the postures of learning, strength, water, air, earth, space and vitality. Postures of relaxation, lotus,
thunderbolt, snake, fish, triangle, toddy tree and hare, etc. have also been included in this unit. Experiments are to
be done keeping in view the health, obesity and illness of the students. These experiments will help improve not only
the physical health, but also the mental and emotional health of the students.
Thus, by following this unit, the following benefits will be gained:
1) Conservation of health with the help of Science. 2) Enhancement of energy.
3) Diagnosis of diseases. 4) Development of desired shaped body.
5) Increase in resistance. 6) Control over attitudes.
7) Purity in feelings. 8) Enhancement of practicality.
Unit-4: Breathing : Breathing is very, very important for all the living beings. All the people inhale and exhale,
but very few people know the art of correct way of breathing and this art has been explained in this unit. The aim of
this unit is to teach the students the proper use and significance and that its scientific aspect is related to spiritualism
also. Training in breathing will be given keeping in view the level of the students. Discipline way of inhaling and
exhaling is known as Pranayam, which has four stages: 1) supplementary 2) Purgative 3) Related to inner pot
4) Related to external pot.
Students are expected to reduce the number of inhaling and exhaling, according to their age. This experiment
is known as the experiment in the perception of deep breathing. Information about different kinds of Pranayam, the
methods of practicing them, their benefits and the care taken in performing them has also been given in this unit.
By practicing the perception of deep breathing, the student will be able to:-
1) Improve his health and be free from tension.
2) Arouse his center of energy and strengthen his vitality.
3) Gain awareness
4) Control excitement, and passions
5) Develop positive feelings
6) Be free from evils like attachment, jealousy, malice, etc. have equanimity, be free from the worries of past
and future.
7) Develop the ha bit of having a walk in the open fresh air.
Unit 5: Relaxation (Kayotsarga) : This is an important unit of the Science of living and it has been made use
of by all classes of people as a new technique. The cause of all the psychic troubles is mental and emotional tension
and relaxation is a very good and scientific method of removing tension. It provides the necessary rest to every cell
of the body. Relaxation is practiced even before meditation to bring about changes in the secretion when some
emotional change takes place. Scientific approach has been adopted in the method of relaxation and the caution to
be taken while practicing it. The word kayotsarga has been derived from the combination of two words Kay
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and atsarga (the act of giving up the body). It can be practiced sitting, standing and lying down. But mostly it is
practiced lying down and this method is more beneficial.
o Lord Mahavira has described relaxation as providing relief from all troubles and tensions.
The attainment of relaxation, from the point of view of a student is like this:
1) Every part of the body are energized.
2) Concentration is enhanced and he is freed from tension.
3) Fickleness is removed and the student gets stability of mind and thought.
4) He can differentiate between self and body.
5) He can get to the apex f devotion when he gets skilled in relaxation.
6) He gets relief from every kind of tension physical, mental and emotional.
Unit-6 : Meditation : In this unit, meditation stands mainly for the discovery of truth and for the development
of spiritual awareness. By perceptional meditation, the student will discover his true self and will try to bring about
appropriate changes in his nature, behaviour and health, and thus he will be able to lead a balanced life. This is a
system containing the following 8 experiments:
1) Relaxation 2) Journey in the inner self
3) Perception of breathing 4) Perception of body
5) Perception of the center of consciousness 6) Aural perception
7) Reflection 8) Activities of emotions
The four associate experiments of perceptional meditation are asans, pranayam, sound and postures. Many
purposes are solved by these experiments such as
o Physical development expected chemical changes and enhancement of resistance.
o Mental development concentration, mental balance, patience and memory.
o Emotional health Gradual awakening of passions, change in habits and nature, change in views.
o Social development sweet and good behaviour, increase in efficiency, detached behaviour, development
of creativity.
The benefits mentioned above will be gained to the maximum by the pursuit of this unit.
Unit-7: Anatomy : Under anatomy, we study the internal structure of body and the functions of different parts
of the body. Digestive system, respiratory system, nervous system, blood circulation system and endocrine glands
are all being related to science of living, and have been placed in this unit. It aims at finding out how all these systems
can help in bringing about all round development physical, mental, emotional, intellectual and spiritual. A better
scientific and spiritual coordination will take place by the study of this unit.
By studying the different systems of body, the student will be able to-
1) Make himself adjustable to all the people
2) Develop the balanced eating habits.
3) Get the benefits of having a walk in the fresh and pure air, purification of blood and resistance power.
4) Bring about suitable changes in his life style for the enhancement of memory and other qualities.
5) Learn in detail the importance of different experiments in meditation.
Unit-8: Physical health : Physical health has a great importance in Science of Living. Nothing can be done
properly, if one is not healthy. Ones behavioural and social development too are hindered if one is not healthy. The
following changes are expected by the study of this unit-
1) Practising deep breathing at dawn, having sun bath.
2) Taking pure water and food, practicing being moderate in eating habits, fasting.
3) Resolving to take great care of health.
4) Doing everything in time, right from excreting to going to the sleep of Yoga.
5) Keeping everything neat and clean the parts of the body, utensils, surroundings and environment.
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By practicing all these things, physical, mental and emotional developments will be affected favourably.
Unit-9: Mental health : Mental development is the key to the development of life. If one is healthy, balanced,
concentrated and conscious mentally, one can have a healthy, peaceful and successful life. Hence, mental health is
an important unit of Science of Living. By the study of this unit, the student will come to know the structure of brain,
and its functions and this knowledge will be helpful to him in getting relief from tension and psychic disorders.
For intellectual development, this unit lays greater stress on practice than on memory. By studying this unit, the
student will
1) Respect his elders and parents and love his youngers
2) Develop the mentality of gaining knowledge from great and learned people.
3) Develop the feelings of friendship and fraternity.
4) Have control over his impulses and resolve to be of some good to himself, to society and to the nation.
5) Practice mind guard and movemental carefulness.
6) Practice the reflection of equanimity unit to emotional health.
Unit-10: Emotional Health : Education can bring about all-round development, if emotional development
too is included in its aim. This unit of Science of Living will bring about a balanced development. In the present age,
negative feelings are very deep-rooted in the minds of people and a lot of practice is required to develop positive
feelings.
Intellect tells us what is good and what is bad. In spite of being intelligent, a student does not always do good
things. He commits mistakes and very often does bad things. It is simply human nature. Warning is given as to such
and such thing is injurious to health, yet people use things like tobacco, alcohol, etc. scientists have made it clear that
when impulses and passions grow intense, they grow upon mind also. Man is carried away by them and gets
helpless, however, mentally capable he may be. This impulse, this excitement is the result of the secretion of glands.
In order to change the balance them, practice in meditation is given in this unit.
Perception of the center of consciousness will develop consciousness and awareness and balances the secretion
of the glands. Different results are obtained by adopting different processes on the different centers of consciousness.
They will ultimately bring about a change in habits, nature, behaviour and consciousness. Insight will be awakened,
center of consciousness will be purified, center of joy will get motivated and personality will get developed. Experiments
in aural meditation are performed for discovering truth, for the authenticity of experience and for transformation and
sublimation. Feelings are developed from different centers and imagination. The following results are obtained by
these transformed feelings:-
1) Happiness 2) Revealing signs of religiosity
3) Purification of character 4) Development of resolution
5) Awakening of consciousness 6) Freedom from attachment to matter
7) Refinement of the systems of Karma and emotions.
8) Emotions helpful in obtaining good behaviour, peaceful life and dignified death, experiments in reflection,
solution of problems, purity of ideas and achievement of goals. The result of their practice will be purification of
heart, devotion to meditation, problem solving and formation of good habits.
Unit-11: Sense of Values : A healthy society must have ideal people believing in the values of life and also
putting them into practice, and whose conduct is guided by values. In the units of Science of Living, 16 values have
been considered to be fit to be inculcated in the minds of the students.
1) Tolerance 2) Patience 3) Tenderness
4) Compassion 5) Fearlessness 6) Self-restraint
7) Self-reliance 8) Detachment 9) Authenticity
10) Truth 11) Devotion to duty 12) Sense of national responsibility
13) Human unity 14) Mental equilibrium 15) Co-existence
16) Secularism and adjusting attitude
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Experiments and practice in these values have also been suggested in the unit in order to make them an
indispensable part of life. By the constant practice of the experiments in resolution and reflection on different values,
the students will gain: 1) Sense of meditation 2) Formation of good habits 3) Purification of heart.
Unit-12: Training in non-violence : In the modern world, man finds inequality in society. People are not
equal economically, physically from the point of view of luxury or arms. There is inequality in societies, nations and
countries and this inequality causes violence. We find mental and emotional violence that spreads to the extent of
destruction of the world. This unit aims at minimizing this violence so that a healthy society may be formed. The
national will then taken care of itself.
By the restrained practice of resolution, different kinds of guards, vigilance, meditation and reflection, an attitude
of non-violence will develop.The aim of this unit is to make students non-violent in ideas and behaviour and conduct.
Questions
Essay Type Questions
1. Science of Living itself contain the training in sense of values; it has not evolved from sense of values.Explain
this statement. What are the values to be developed at school level? Explain the importance of sense of
values.
Short Answer Type Questions
1. The knowledge and practice of which postures has been supposed to be given at school level?
2. What returns of attainment may be gained by the perception of deep breathing?
Objective Type Questions
1. Relaxation provides relief from ..tensions
2. Removal of some fault in character is rendered possible by
3. What is the aim of the repentance reflection?
4. Which two experiments have been suggested in the unit of breathing?
5. Which exercise is suitable for the awakening of consciousness?
Write the letter A, B, C or D of the correct answer in the bracket provided.
6. Concentration can be developed by-
a) Resolution b) Aspirate sound c) Right exercise d) balanced diet.
7. Maximum development of .. is brought about by Yogic acitivities-
a) Physical b) Mental c) Emotional d) Spiritual
8. . Lord Mahavira has used this statement for-
a) Deep breathing b) Relaxation c) Perception of the center of consciousness d) Journey in the inner self.
9. By the study of which unit of Science of Living is the coordination of science possible?
a) Sound b) Physical health c) Anatomy d) Meditation
10. Which conative aspect is used to distinguish between sudden agitation and impulse?
a) Endocrine gland system b) Nervous system c) Digestive system d) Blood circulation system
Reference Books
1. Outline of Science of Living Muni Dharmesh
2. A directory to the teacher of Science of Living Muni Kishan Lal and Subha Karan Surana
3. The art of positive thinking Acharya Mahaprajna
4. Learning processes S.D. Sharma
5. Transmutation of personality through Preksha Meditation
6. Measurement and Evaluation NCERT document
7. Educating the society Dr. Sheo Kumar
8. National education policy Plan of Action M.H.R.D.
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LESSON 12:
Learning and teaching techniques: Teaching materials
and evaluation
Outline of the Unit
1.0 Aim
2.0 Introduction
3.0 Methods of teaching
3.1 Observation
3.2 Conversation (question-answer)
3.3 Exploration
3.4 Giving examples
3.5 Story-telling
3.6 Play-way method
3.7 Acting
3.8 Debating
3.9 Portfolio
3.10 Demonstration
3.11 Making tours
4.0 Teaching material
4.1 Importance of teaching material
4.2 Kinds of teaching material
4.3 Audio-aids
4.4 Audio-visaul aids
4.5 Evaluation
1.0 Aim
By going through this unit, the students will be able to
1) Learn about the methods of teaching of Science of Living.
2) Learn and understand the teaching material of Science of Living
2.0 Introduction
Selection of the teaching methods, collection of the teaching material and the evaluation of attainment in Science
of Living is very important.
In the previous lesson (Lesson-11), the annual plan and the unit plan (class-wise) for the teaching of science of
living have been discussed in detail. Teaching methods, teaching material and the methods of evaluation too have
been included in those plans. A draft of the plan for class-3 has also been given in that lesson. The main methods
of teaching, teaching material and the methods of evaluation are being discussed here. They will help in selecting the
suitable method at the time of actual teaching.
3.0Teaching methods
Some importance methods of teaching are given here. One or more of them may be used keeping in view the
contents of the subject matter. The teacher should use any of them, using his discretion.
3.1 Observation : We have got five senses by the help of which we come to know of the things surrounding
us. We experience things by seeing, hearing, smelling, tasting and feeling. The knowledge of the students can be
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enhanced by making them have these experiences. Observation can be made wholesome by adding other suitable
methods to it. The unit of sound can be made more effective by adding touring to it. By this method,
1) the knowledge gained by the student lasts for a long time.
2) There is no confusion in the minds of the students as they learn things by their own senses.
3) By having direct knowledge, they come to trust indirect knowledge. Perception meditation has been
developed on this basis.
4) The concept formed in the mind by observation (perception) is tested by the discretion and then its
knowledge is gained by senses. It is then analysed by the brain and then a certain concept of knowledge
is formed. This concept (consciousness) can see through the anger, vanity, greed, attachment, malice and
jealousy, etc. and then the ways of refining them may be thought of.
All the experiments are performed with the help of senses. Relaxation and detachment from self
are directly connected with the inner consciousness. Perception, reflection and perception without
a wink are also related to it.
Hence, observation is a significant method of carrying out experiments.
3.1.1 Steps in observation : The following steps will be taken while adopting the method of observation:
1) Training points will be selected unit-wise or experimental-wise so that observation may be practical.
2) Before observation, the introduction related to the unit will be made clear to the students.
3) Ample opportunities will be provided to the students, regarding the means of observation, material and
place, etc.
4) Things observed will be elaborated by asking questions to the students gradually. Supplementary material
and teachers guidance should be given where necessary. The teacher should always be with the students.
5) Other methods should also be used as and when necessary.
6) Practice exercise should be given at the end of teaching.
3.2 Question-answer method : A congenial atmosphere in which a student does not feel hesistant in
asking questions to the teacher should be prepared. Sympathetic behaviour of the teacher will create confidence in
the students. In the absence of such an atmosphere, the student will not be able to remove his difficulties. The
teacher should go on asking questions step by step so that the student may take an active part in the process of
learning and may proceed from known to unknown. After asking questions to 2-3 students, the teacher should
explain to them the right answers.
After getting the right answers from other students, the teacher should proceed like wise for the next teaching
points. He should ask only one questions at a time and that too must be of objective type. The questions should not
be ambiguous and should not take much time.
Given below are examples of an ambiguous question and a clear question.
Ambiguous question: What do you know about sound?
Clear question: Give an example of sweet sound.
If clear questions are not asked, many supplementary questions will have to be asked and time will be wasted.
Help of demonstration may be taken and charts and models, etc. may be demonstrated.
3.2.1 Steps to be taken in questions: Answer method:
1) Unit wise selection of the teaching points.
2) Questions to be asked and their probable answers should be framed before hand at the time of preparing
the lesson plan and should be entered in the following four columns:
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a) Teaching point
b) Question asked by the teacher
c) The probable answer of the student
d) Required teaching material
3) On receiving the correct answer, the question should be again asked to 2-4 students.
4) Every time the question should be asked to different students.
5) The correct answer to be repeated by 1-2 students.
6) To arouse and to satisfy the curiosity of the students.
7) The teacher may have to provide the correct answer and to explain. The question should be asked to the
students and the answer should be elicited from them even after explaining it.
8) Teaching points along with the title, sub-title and serial number should be written on the black board while
eliciting the answers
9) Questions that are not from the text book, but are supposed to be important by the teacher should be
particularly brought in the notice of the students and should be practiced.
10) The teacher himself should prepare questions and assign them to the students as homework. The questions
given in the text book should be explained in the class. While doing home work, copying from the text
book should not be encouraged.
3.3 Exploration : Exploration is an old method of India. Lord Mahavir practed the max discover the truth
for yourself for 12 years and presented many concepts such as theory of existence, coordination between karmic
theory on the theory of principle exertions, the doctrine of many-fold predications, the theory of restraint, Anu-vrata
and the major vows, etc. Lord Buddha and many other Indian scholars and saints have established many truth by
exploration. In modern times too, the students going for post graduate degree have to research. Research is a
modern process in which solutions of problems are found out by study and experiments, or the hypothesis is made
authentic.
So far as class room teaching is concerned, exploration means to encourage the students to develop the
attitude of discovering the truth. The teacher should not interfere all the time. If he plays the role of a helper, the
students will be more active and motivated. He should just limit the problem and let the students find out the
solution. For example, he may ask the student how anatomy and emotional health are related to each other or what
the effect of any part of the body getting inactive, is on the emotions and let the students find out the answer.
Experiments in reflection should be made in this manner. Steps to be taken in exploration:
1) The teacher pondering deeply should list out the problems at the level of the students.
2) He should arouse the curiosity of the children and motivate him to explore and find out the answer.
3) He should give the hints, and clues from time to time in such a way that the students not getting despaired,
try to find out the solutions.
4) The teacher should give the students to present after the completion of research, their findings, in a systematic
way.
3.3.2 Special features of exploration:
1) The student is more active and organized.
2) Both the student and the teacher have the feeling of pleasure.
3) Knowledge gained is more lasting
4) The student gets self-restraint, tolerant, hard working and disciplined.
5) He may also become an explorer and inventor.
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3.4 Examples: Examples are given to make some difficult points simple and interesting. A child can then
understand the points easily and retain them longer in his memory.
We can give him the example of a crow. We may tell him that a crow is not welcome, we drive it off because
its voice is very harsh. Similarly we too should not use harsh words or we too will not be given respect.
Another example is that of an elephant. A person who sees its back or its trunk only, cannot grasp the idea of
its whole structure. The concept formed by seeing only one part of its body, cannot be whole or true. It will be only
one-sided. Hence we too should see ourselves in totality, then only we will be able to know ourselves well.
Examples are more effective than pictures, models and charts.
3.4.1 Steps to be taken in the method of examples:-
1) The teacher should select and use example unit-wise, suited to the facts to be explained. The same
example should not be given all the time.
2) Unsuitable examples should never be chosen. They should be easily understandable, short and to the
point.
3) The teacher should be able to interpret the examples given in the text book.
4) The story related to the example should also be narrated.
5) After giving the example, it should be made sure, by adopting question-answer method, that the child well
understands the facts.
6) Home work should also be assigned. So far as possible, opportunities should be provided for writing
similar examples or stories.
3.4.2 Special features of the method of examples:
1) The child grasps the matter easily
2) Interest of the child is retained
3) The matter taught is retained for a long time
4) Examples presented in an original way, produces the skill of presenting similar examples.
3.5 Story telling : This method is in every way like the method of giving examples. The only difference is
that here the story takes the place of an example. The story should not be very long as it will take time and may also
deviate the students from the original text. Biographies, auto-biographies, incidents, dramas, travels and conversation
can also be narrated like stories.
3.6 Play-way method : This method makes learning more interesting and saves the labour of the teacher.
Small children are more interested in playing than in learning. They can be taught learning by playing.
German educationist, Froebel was the founder of this method. In olden times, plays were included in education
when the students went to the ashrams of their teachers for learning. Conative as well as emotional development
and skills may also be gained by this method. As playing is the natural tendency of the children, learning does not
seem to be tedious if play-way method is adopted. The teacher will have to make preparation before hand for
framing the rules of the play, how it will be played and for arranging the material for playing.
3.6.1 Steps to be taken in play-way method:-
1) Games related to the text will have to be selected and the teacher will have to arrange the material accordingly.
2) Drawing, speeches, debates, dramas, games related to memory and competition in verse recitation, etc
should also be included in this method.
3) Before starting the games, it rules and method should be explained to the children. If necessary some hint
may be given in the beginning.
4) Games should be played in a congenial atmosphere. There should not be unnecessary disturbance.
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5) When the game is over, the students should be asked what they gained by it. For this purpose, question-
answer method be adopted. Sometimes, amusement grows upon the educative purpose. Hence, the
teacher should converse with the student at the end of the game to find out whether they learnt something
through it or not.
6) Care should be taken that the teaching of other classes is not disturbed while adopting play-way method.
This method proves to be all the more useful while making tours.
3.6.2 Special features of play-way method:-
1) The children find this method very interesting.
2) This method brings about a balanced development (conative, physical, mental and emotional).
3) The teacher has to get involved in everything connected with games their rules, method and collecting
material.
4) The teacher has to be active and agile like a child.
5) The child gains lasting knowledge.
3.7 Acting : Acting is as effective as play-way method. By acting, a child learns to express his feelings and
emotions, the subject-matter and also how to perform on stage. With the result that he goes to the depth of the
subject. The teacher will have to think deeply about the selection of the play and its staging, etc. then he will have
to select players suitable for the rules, to give them rehearsals, to construct stage and to arrange for the costumes,
make up lighting, mike and sitting. He will have to form groups for all these things and manage everything. He will
also have to seek the cooperation of other teachers too; hence he will have to make preparations before hand.
Although this method is a bit complex, yet with the help and cooperation of the society, guardians of the
students, other teachers and students, it becomes a worthwhile activity.
3.7.1 Steps to be taken in the method of acting.
A) Previous preparation
1) Selecting the play, etc. suitable for the content.
2) Arranging resources, sitting, stage, lighting, mike and control, etc.
3) Selecting suitable players and giving them rehearsals.
4) Arranging dresses, costumes, and other things suitable for the characters.
5) Allotting duties to others for making necessary changes in the curtains and on the stage.
6) Rehearsing the play.
B) Organization
1) Reception of the chief guest and other guests by a group
2) Arranging refreshment
3) Making suitable sitting arrangement, arrangement for exit and entrance.
4) Convening the programme and direction.
C) Post play activity
1) To discuss the play, performances of the players, plus points and minus points and improvements for
future.
2) Distribution of prizes
3) To bring out the conative aspect of the play by conversing with the students.
4) Home work to be assigned
5) To return the things borrowed from different sources and thanks giving
3.7.2 Special features of the method of acting
1) It is a bit less practical, but it is a powerful medium of all round development
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2) Selecting a suitable play, writing dialogues and to get the best performance from the actors all are very
difficult jobs.
3) The children and the audience take great interest in this method, but if the other teachers do not take
interest and do not cooperate, it becomes too much for a single teacher.
4) Both the guardians and the audience give importance to entertainment. The children develop many values.
5) The teachers and the other employees of the school too should be rewarded.
6) This method leaves a lasting impression.
7) Acting has a social utility. All the classes of society cooperative in the efforts of the teachers.
3.8 Debate : Like acting, debates too can be organized only occasionally. A topic is given to the students,
they prepare it and express their views in favour of or against the topic. The topic is very well analysed and
synthesized. Some times, the students indulge in group discussion. By doing so, the form of the organization is
changed, by the purpose remains the same as of debate.
3.8.1 Steps taken in the method of debate-
1) A topic is given to the students. He helps them to prepare both in favour of, or against the topic and guides
them.
2) The students develop the habit of self study and the quality of leadership.
3) They also develop reasoning.
4) They learn to behave properly with the other students. They have to be polite and courteous while addressing
the assembly.
5) They draw the conclusion and evaluate themselves.
6) After the programme, the presentations of the students are reviewed.
7) Re-writing of the whole debate may be assigned to the students as home work.
3.8.2 Special features of the method of debate
1) The students come to know the subject well and develop reasoning
2) Qualities of self study, courtesy and leadership, etc. are developed.
3) The students develop control of over-emotions.
4) The students get the gift of the gab and this skill gives depth to their writing.
3.9 The method of sharing : Sharing feelings and joys and sorrows with one another make a healthy
society. Developing the feelings of cooperation from the very beginning in the students is sharing. By doing so, the
students learn to be helpful to others, to enjoy their pleasures to feel their sorrows.
For example, a student of class-V after passing this class, gives his books to him younger brother or sister, who
is to join this class. This is a family sharing. But suppose he has no brother or sister, he donates his books to the
book bank of the school. By doing so, he is sharing with society. Hence, book banks must be there in schools.
Similarly, a toy-bank may also be established. A child gets fed up of playing with his toys. He may donate them
to the toy bank and the other children may play with them as they will be new to them. Many students can play with
one ball or football. This is also a sort of sharing.
In many schools, children bring their tiffin boxes with them. They may share their food with one another. If a
student has not brought his tiffin, other students may share their food with him.
3.9.1 Steps to be taken in sharing
1) The teacher should ask the students to share their food in lunch hour. He should supervise them from a
distance and guide them when necessary.
2) The students should not crowd at the water hut or elsewhere. They should form a queue and wait patiently
for their turn.
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3) Book bank, toy bank, etc. should be established and the students should be taught their importance.
4) All the students should be given the responsibility turn by turn or maintaining cleanliness and discipline in the
class room.
5) They should be assigned the responsibilities of sitting arrangement, distributing invitation letters, etc. in the
different programmes organized in the school from time to time.
6) They should be made responsible for games and sports also.
3.9.2 Special features of sharing:
1) Qualities of cooperation, helping others and sharing responsibilities are developed. Students become
broad minded and kind hearted.
2) They learn the values like honesty, equality and fraternity.
3) They learn to work independently and become self-reliant. They learn to love and respect others.
4) They learn to cooperate with the society.
5) By the tendency of sharing, they can make a number of friends.
3.10 The method of developing skills
In the teaching of science of teaching, great importance has been given to practical work. Skill in practical
work can be developed in three ways:
a) Demonstration by the teacher, the students will only watch.
b) Experiments to be made by the students and the teacher together.
c) Demonstration by the students. The teacher will simply watch.
Learning a principle and turning it into practice and to get skilled at it, are two different things. One may know
the theory of swimming. It does not mean that he has learnt swimming. Similarly, one may learn about relaxation,
perceptions, reflections and the different experiments in science of living, but it does not mean that he has become
an expert in them. He will get the skill and expertise in them when he practices them in the order A, B, C given
above.
Everything should be done in a proper way, keeping in view the matter, period, feelings and quality. By doing
things like this, one can accomplish them without getting exhausted.
Movemental carefulness:
To concentrate on something very carefully. One cannot get skill if ones kind is wandering here and there and
the body is functioning mechanically.
Carefulness in speaking:
One gets skilled in one work by using sweet and appropriate words.
Carefulness in alms begging:
Having control over desires and wishes is known as carefulness in alms begging. If a person has controlled his
desires, he may be happy and his efficiency will also increase.
Carefulness in receiving:
Giving and taking should be done with restrained wishes. Efficiency decreases because of imbalanced desires
in giving and taking.
Carefulness in renunciation:
In the process of give and take, renunciation should also be considered. A thing may be of no use to somebody,
but it may be of great use to someone else. Therefore, it may be given to him.
Skill and efficiency can increase by taking training in these carefulnesses. It is very important to accomplish the
practical aspect and to enhance efficiency.
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3.10.1 Steps to be taken in the method of developing skills:
1) The teacher will get the practical work step by step.
a) The teacher will demonstrate and the students will watch. The teacher will tell the students the
importance and the benefits of this method and show the steps to be followed.
b) He will ask the students to follow the order given above in (a).
c) Being satisfied with the practice done in the manner mentioned above, the teacher will ask the students
to demonstrate. He will observe the guide them where necessary.
2) To explain the importance of doing anything whole-heartedly by speech, mind and body. He will tell them
the importance of vigilances and explain that much energy is saved by observing vigilances.
3) The students have to enhance efficiency and skill and save time.
4) Refinement of knowledge and means will be required to enhance efficiency.
3.10.2 Special features of the method of skill (efficiency)
1) This method is very useful for practical work.
2) The students get efficiency both physical and emotional.
3) A balance in mind, body and speech is established.
4) Time and every are saved.
3.11.0 The method of touring: A child learns a lot more by making a tour of different places and observing
things. His sense of values also develops considerably. The content of science of living being based on environment,
the importance of touring has increased a lot. The natural touring spots far or near are visited by the students.
3.11.1 Steps to be taken in the method of touring:
a) Preparation to be made in advance:
1) Selection of the touring spots, keeping in view the syllabus to be covered during the whole session
and to determine the time when to undertake the tour.
2) To get permission of the head of institution and to discuss for the arrangement of money and other
things.
3) To make a touring plan daily. Programmes to be set, appointing group leaders, making correspondence
for stay, getting reservations and booking tickets, and making all other necessary arrangements.
4) Getting permission of the guardians, collecting touring expenses from the students (if necessary), to
get the home addresses and telephone numbers of the students.
5) Material to be collected from school and society, and getting the first-aid box.
b) Precautions to be taken while touring:
1) Giving instructions from the very beginning, keeping water over everything, keeping the
students informed of the happenings of the day.
2) To take the attendance of the students twice a day through the group leader.
3) To inform the students of the spots to be visited the next day and to tell them in detail about those
spots while visiting them.
4) To take care that the tour does not become boring and burdensome by laying stress on educational
point only. Recreational aspect must also be kept in view. If time permits, a daily diary should be
maintained.
5) Different groups should be given the charge of luggage taken.
6) If something is worth collecting, the students must be told from where to get it.
7) Special care should be taken while going to the rivers or sea or visiting a factory, etc.
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c) Thing to be done after the tour:
1) After the completion of the tour, thanks should be offered to the persons who had been helpful in it
any way.
2) To let the guardians and the school authorities be informed of the expenses incurred during the tour.
3) All the students to write essays on their experiences of the tour. They should also mention
the difficulties and problems faced during the tour and also provide suggestions for future.
4) Things collected during the tour should be exhibited. They should be numbered and preserved.
3.11.2 Special features of the method of touring.
1) One or two tours in a session of the duration of 1-2 hours for lower classes and of 3-4 hours for higher
classes are desirable. The teaching points of the lesson or the particular unit should be specified. Tours of
longer germs are successful only when time and funds permit and everything is done in a planned manner.
2) Tours develop the scientific attitude in the students.
3) Feelings of cooperation, friendship and patience are developed.
4) Students get interested in learning. Tours undertaken from time to time keep the students happy.
5) Curiosity of the students is aroused.
6) They get more sensitive to nature and environment.
7) Attending the camps of perceptional meditation under science of living is also very useful to the students.
4.0 Teaching material
From known to unknown and from simple to complex are the two basic maxims of education. Many things
are used, and must be used to make the subject matter clear. These aids make learning effective. The charts, maps,
etc. that are used for this purpose are known as teaching aids.
4.1 Importance of the teaching aids:
1) They make the subject matter clear and easily understandable.
2) Students get greater concentration.
3) The curiosity and interest of the students are aroused and maintained.
4) Charts, models, pictures and other such aids help in making the subject matter clear.
5) By seeing the teaching aids, the students get motivated for preparing similar things.
4.2 Kinds of teaching aids:
Learning can be made easier and more interesting in three ways with the help of senses:
Audio Visual Audio-visual
Radio, tape recorder, listening to Black board, bulletin board, maps, T.V., movies, computers
talks, while on tour, etc. charts, models, slides, computers, with CDs, IT, VCR and
information technology, etc. VCP, etc.
4.2.0 Audio aids:
4.2.1 Radio : Different programmes at local, state and national level are broadcast on radio. The teacher can
select the educational programmes useful for the students and arrange for their broadcast. The programme should
be discussed before and after its broadcast.
This aid cannot be used at ones sweet will. It use depends on the time of its broadcast and the subject matter
to be broadcast. This problem can be solved by getting the programme taped and playing it as per convenience of
the teacher and the students.
4.2.2 Tape recorder : Cassettes on many subjects are available these days. The subject matter may be
recorded and played as per convenience of the teacher and the students. Teachers may get the content taped in
their own voice and played it to the students. Tape recorder is very useful for the purpose of revision.
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It is very convenient for teachers and students as it can be used whenever they want to. The cassettes may be
divided into different categories and labeled accordingly.
4.2.3 Talks : Students learn many things by listening to the talks of great and distinguished persons while
touring. These talks must either be recorded or noted down in diaries so that they may be used in future as well.
4.3 Visual aids:
4.3.1 Black board : Black board is the aid that is used most of all in the class room. All the teaching points,
diagrams, etc. are presented on in it with the help of a piece of chalk.
These days, black board has been replaced by green board. It is an abraised piece of glass painted green at
the back side and pieces of chalk are used for writing. White boards are also in vogue these days. A special kind
of marker is used for writing on it. Writing on the board must be neat, clean, beautiful and correct.
4.3.2 Bulletin Board, Graphic Board, etc. : Pieces of information are presented on the surface of a
ply, card board of a canvass, covers of books, cuttings from newspapers, information, lists, charts, personal
magazines, posters and notices are displayed on this board and teaching work is carried out with its help. Charts
and graphics, etc. on large scale are easily available these days. They may also be prepared by students themselves.
4.3.3 Some instrument (Direct Object) : Sometimes, the direct models are also available in schools or
they may be obtained with the help of society or guardians. Knowledge may be gained directly by seeing the object
or the instrument itself.
4.3.4 Slides Slide Projector: To draw some complex diagrams that are used very often on the board
may be difficult and time consuming. This difficulty may be removed by getting slides of those diagrams prepared by
experts and the subject matter may be explained to the students by showing the slides on the projector. The teacher
must know how to use these slides. He must frisk rehearse the display of the slides, so that there arises no difficulty
while displaying them in the class room. They must have a thorough knowledge of all the parts, the functions and the
peculiarities of the diagram projected, so that the queries of the students may be satisfied properly.
4.3.5 Transparencies and Overhead Projector: Big sketches drawn on transparencies can be displayed
to the students with the help of an overhead projector. A transparency is a special type of plastic sheet on which
sketches are drawn or some subject matter is written. The teacher must have practiced how to use overhead
projector before it is used in the class room. The teacher will be able to explain the subject in a proper way and the
students too will take interest in this type of projection.
4.3.6 Computer: Computer is the most significant instrument of the modern age in which may facts can be
stored and can be used as and when required. Training is computer is necessary to handle it properly. These days
discs based on different subjects are available. They can be used effectively to impart knowledge to the students.
Computer is such a good instrument that is now being used in every field. It takes teaching and learning easier,
more effective and interesting. Gradually, the teacher can feed his programmes in the computer for future use. This
will save his labour and time.
4.3.7 Information Technology: Although the facility of information technology and internet is available
only in some limited areas, yet the teacher is expected to have its preliminary knowledge. The required national and
international information and teaching material can be made available on internet.
The teacher must be given training in this technique. Various agencies provides matter and information on
internet, on literature, science, industries, mediation, yoga and spiritualism, etc. which can be obtained by connecting
the computer to internet.
It is hoped that in near future, it will be possible to get desired information in every field. It can be fed in the
computer and used as and when required. It has now taken the form of an audio-visual aid.
4.4.0 Audio-Visual Aids:
4.4.1 Television : It is very effective means both of education and entertainment. Many education programs
are telecast on different channels and they have a great educational value. The teacher should inform the students of
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such programmes and ask them to watch them. Some programs may be telecast during school hours. All the states
are planning to telecast programmes during school hours. Delhi has already started telecasting syllabus-based
programmes. Programmes based on meditation, concentration and yogic activities are telecast in the morning and
students should be motivated to watch them. The teacher too should watch these programmes and discuss them in
the class room. Programmes catering for many different tastes are telecast. Care should be taken such that the
students watch the programmes that are useful to them and that have some educational value and not the programmes
that show sex, violence and other such activities. It is the responsibility of the government, the authorities of
television centers, the producers and the society to see that only good, refined and decent programmes are telecast.
4.4.2 Movies: With the advent of television, movies are no longer the only means of entertainment, yet they
have retained their charm and people like to see firms for 2-3 hours on the big screen. Movies that are educating,
casting a deep influence on moral values are made, but their number is not very large. Films having scenes of sex
and violence are not at all good for the students. Teachers, students and guards should see that only educative films
are exhibited to students.
4.4.3 Computer with C.D. : The latest computers have sound too and if CDs are used with them, we can
have the benefit of an audi-visual aid. Educative CDs may be displayed to the students.
4.4.4 Information Technology and Internet : As already mentioned, we cannot only see but also hear
different pieces of information on computer. Many institutions of different countries want to communicate their ideas
and thoughts to all the people of the world. Internet provides this facility to them.
In India, information technology and internet services are available in many cities and they are being spread in
other cities also. The role of teacher in using them is very significant. He should use his discretion and make the
necessary information available to the students.
4.4.5 V.C.R. : This is an instrument that prepare video tapes of a programme that is being telecast. These
video tapes may be used as and when required. With the help of this instrument, speeches of great orators may be
heard and beautiful natural scenes may be seen and enjoyed and then taken advantage of.
4.4.6 V.C.P. : V.C.P. is an instrument that contains contents recorded previously and they can be replayed by
connecting the VCR with television set. Teaching can be made all the more effective by using it.
4.5.0 Evaluation : The very word evaluation indicates that the production of anything (teaching also is a
sort of production) can be evaluated. For example, marks are awarded after examining the answers of the students.
The work of the students is evaluated and they are put in I, II, and III divisions. This evaluation is voluntary.
Evaluation depends on the values that are prevalent at different places. It is subjective. In education, the programme
of the students is evaluated in the following manner:-
a) Test written test, oral test and practical test.
b) Continuing evaluation the performance is evaluated throughout the session, even outside the class room
for every activity of the students.
c) Interview the students are interviewed on dates fixed previously for a particular subject or a group of
subjects. They are evaluated on the overall impression that they cast on the interviewer.
d) Observation The teacher observes the behaviour, conduct and activities of the student for a
particular aim and declares him fit.
Examinations for testing the interests, personality an aptitudes of the students are conducted by experts from
time to time. Psychological tests have their own special links with the educational purposes. So far as Science of
Living is concerned, practical work is more important than theoretical work. Therefore, 40% marks should be
allotted for theory and 60% marks for practice. Continuity in evaluation is good both for the teacher and the
students. Evaluation done at random is of no great use. Question framing is the most important mode of evaluation.
It is an art. While framing questions, the following qualities should be kept in view.
4.5.1 Objectivity: Evaluation is done for a particular purpose. If a question is framed keeping the purpose
in view, it will be a purpose-based question and not an objective question. For example, the question evaluation
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is of how many kinds? is not as objective as the question. Write the kinds of evaluation is. In the first question,
five numbers will be given and so the writing of these kinds will not be required. There will be greater objectivity, if
the purpose is to know the five kinds of evaluation. Now evaluation should be done like-wise.
4.5.2 Validity: Students should be asked questions from the matter that has been taught to them. If the
syllabus is divided into units, marks should be determined accordingly to the importance of the units and students
should be informed of the same. If questions are framed like this, the question paper will be valid of marks are
allotted in an imbalanced manner, the validity of the question paper will be adversely affected.
4.5.3 Credibility: If marks are awarded impartially and all the teachers award the same marks for a
particular answer, the question will be valid. For example, there are four teaching points in the answer of a particular
question, the examiners should be instructed to award one mark each for every teaching point. In that case, there
will be uniformity in marking, whoever the examiner is. Evaluation will be credible when the examiner does not
award marks arbitrarily. Multiple choice questions are always valid and credible. Very short answer type questions
too are sufficiency credible. In case of short answer type questions and essay type questions, evaluation can be
made credible by making a division of marks on the answer expected and required.
Questions
Essay Type Questions
1. Write the names of the methods of teaching. Describe the demonstration method and its characteristics.
Short Answer Type Questions
1. How is evaluation different from merely awarding marks?
2. How can credibility brought to questions?
Objective Type Questions
1. Multiple choice questions are always valid and
2. Declaring a candidate fit or unfit after interview is evaluation/awarding marks.
3. While touring. Should also be kept in view, besides the conative aspect.
4. VCP is a . Aid.
5. Finding out truth, having control over desires is known as the vigilance of
a) Movement b) speaking c) alms begging d) renunciation
6. Demonstration comes to the last stage, when
a) student observes and the teacher demonstrates. b) Student demonstrates and the teacher observes.
c) Both the student and the teacher observe. d) Both the student and the teacher demonstrate.
7. B ecause of imbalanced desires a) efficiency decreases b) efficiency increases
c) One gets awareness d) there is an increase in psychic karma.
8. Reasoning can be developed by a) touring b) method of skill (efficiency) c) method of acting, d) debate.
9. The characteristics of the method of giving examples are a) Two, b) Four, c) Five, d) Six.
10. Attainment is made easy with the help of . Means : a) One, b) Two, c) Three, d) Four.
Reference Books
1) An outline of Science of Living Muni Dharmesh
2) Directory to the Teacher of Science of Living Muni Kishan Lal & Shubhakaran Surana
3) The art of Positive Thinking Acharya Mahapragya
4) Transmutation of Personality through Preksha Meditation
5) Measurement and Evaluation NCERT Document
6) National Education Policy Plan of Action, M.H.R.D.
7) Learning Processes S.D. Sharma
8) Educating the Society Dr. Sheo Kumar.
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Unit 4: Value-education: Development of Moral and Mental Values
Lesson 13: Development of moral values through
contemplation (Anupreksha) (i) integrity
(ii) compassion (iii) self-discipline
Outline of the Unit
1.0 Aim
2.0 Introduction
3.0 Validity
3.1 The form of validity
3.2 Kinds of validity
3.3 Importance of validity
3.4 Reflection on validity
4.0 Compassion
4.1 The form of compassion
4.2 Who deserves compassion
4.3 Importance of compassion
4.4 Compassion, the basis of morality
5.0 Self-Restraint
5.1 The form of self-restraint
5.2 Who can have self-restraint?
5.3 Liberty and self-restraint
5.4 Importance of self-restraint
5.5 Reflection on self-restraint
6.0 Questions
7.0 Books for Reference
1.0 Aim
By going through this lesson, the students will be able to:-
1) Know the form of validity.
2) Know the kinds and importance of validity.
3) Know who deserves compassion.
4) Know about liberty and self-restraint.
2.0 Introduction
Values have a great importance in life. They are many, such as moral, social, mental and personal values. All
these values have their own identity but they also complement one another. Some scholars are of the view that the
values are totally independent of one another, but the so called independence of values is subjective and not objective.
The individual identity of values does not mean that they are mutually unconnected. For example, beauty is
undoubtedly different from truth and good; yet they are related to one another and this relation is not only natural
but also essential. They not only affect, but also penetrate into one another sometimes. They seem to be the three
dimensions of one and the same value. We must, however, admit the unit of values, knowing fully well their
complexity and the complexity of life. If a person practices more than one value, his life will be full of values. Then
only this manifold vision that makes ones life in entirety richer can be said to be of some value.
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Values prove to be very helpful in creating uniformity in social behaviour and in establishing a balance in social
relations. They are based on the inner feelings of the member of society. Thus, they provide the social life a
psychological basis that is essential for the organization and proper system of society. Some values are permanent
and universal, others are subject to time and period, and are changeable in themselves. Moral values are of three
kinds subjective, subject to society and subject to nation. Subjective moral values symbolize the sublime values
of humanity. Penance, non-violence, good conduct, forbearance, compassion, validity, self-restraint and control
over senses are permanent and universal values, unaffected by time and period, by following which formation of
good man, healthy society and good society is possible. Moral values, subject to national apply to the ruling classes
of the whole country and all periods. Provision of prohibition and penance is there to provide an opportunity for the
improvement of man.
In the presence circumstances, subjective moral values have become all the more important. Humanity must
adopt and follow them. Formation of good man and the safety of humanity is essential in every period and time,
hence these moral values apply in the modern period as well. The true form of humanity in all its glory will be
revealed only by following these values.
3.0 Validity
Validity means to be able to be true to oneself. One who feels that doing something bad to others is bad for
oneself too, can escape evil, can be valid form of an objective point of view. One who tries to be true on the basis
of behaviour, remains true only when others are watching one. The truth that is gained even when no one is
watching, can be based on oneself only. One who is not true to oneself cannot be true to society and nation also.
The seed of validity is present there in everybody. In some cases, it germinates when it finds some cause and in
others the feeling of validity, grows out of intuition. One in whose heart the feeling of validity grows intuitively is not
affected by circumstances.
3.1 The form of validity : One of the various meanings of morality is validity. Validity means receiving what
is authorized and renunciation of what is unauthorized. Validity means not to cheat and deceive others. It is an
element that is admitted in all the three policies economics, politics and religion. In economics, validity means
development of trade and business. If a trader maintains validity, he earns the credibility of his customers, his
prestige increases. Validity in politics checks the tendency of deception that develops between the leaders and the
public. With the result that their relations remain cordial, the public is happy and the government is free from
worries. Validity in religion broadens the path of self-development. Validity provides contentment to a person,
purifies his soul and he gets credit in society.
3.2 Kinds of Validity : There are three kinds of validity validity of speech, validity of money and validity
of bheaviour.
3.2.1Validity of Speech : Validity of speech has been the soul of Indian culture. Keeping ones word even
at the cost of ones life has been the ideal of our culture. Kind Dashrath exiled his dear son Ram for 14 years only
because to keep his word given to his queen, Keikeyee. In olden times, people kept their word at every cost.
Bhainashah borrowed Rs. 1 Lakh from a Seth simply on the basis of validity of speech, and returned the amount
when his purpose was served.
3.2.2 Validity of money matters : In olden times, validity of a high level was observed in money matters.
A person who was honest in his dealings and money maters, was regarded to be truly valid and holy. We get a
definition one who is pure in money matter is really pure. We get a very good example of Acharya Narendra Dev.
He was a great scholar and politician. He was once going somewhere on a Tonga when he was the Vice-Chancellor
or a University. Seeing someone asked him; Sir you have got a car. Why are you then going on a tonga?
Narendra Dev replied; The car belongs to the University. At present I am going for my personal work and not for
the work of the university. How can I then use the car? this is a very fine example of validity in money matters.
3.2.3 Validity of behaviour : Validity of behaviour creates the feeling of faith for one another, and sweetens
family relations. Everybody likes to deal with people who are honest and valid in their dealings. A valid person may
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have some difficulties in the beginning as everybody considers himself to be valid, but their validity is put to test when
they are dealt with. Although an honest person has to face problems but once he gets through the test, his credit and
reputation is established. People come to respect and to have trust in him. Thus, validity brings him popularity and
his business begins to flourish.
3.3 Importance of Validity : Acharya Shri Mahapragya has said: An attained one is he who has neither
attachment nor malice. An attained one is he who is valid. The greatest thing in the world is validity.
When Swami Vivekananda went to America, someone asked him what the speciality of Mahatma Gandhi was.
The Swami replied: Mahatma Gandhi has got three specialities which have endeared him to millions of people.
These specialities are 1) validity, 2) insistence for truth and 3) simplicity.
Of the three specialities, validity comes first. Character of a person or a society or a country is evaluated on the
basis of validity. Validity implies the welfare of the society as well as of the self. A soldier does his duty to the nation,
not caring even for his life. Similarly, a man must preserve his validity, even at the cost of his life.
George Washington said: I wish to have the strength and determination so that I may come to be known as an
honest man, which is more important to me than the highest post in the world.
By reflecting on validity we can develop it in our lives. It is a value that inspires us always to be truthful.
3.4 Reflection on validity
1) Aspirate sound 2 minutes
2) Relaxation - 5 minutes
3) Breathe in while colour and think that while atoms are entering the body along with the breathing 3
minutes
4) Concentrate on white colour on the centre of light 3 minutes
5) Concentrate on the centre of light and think: My will power is developing. The feeling of validity is getting
strengthened. - 5 minutes
Point to ponder: Non-validity is an extraordinary impulse. It is the greatest evil. One who is immature
emotionally, behaves in a non-valid way. I can get over this impulse of non-validity. The moment the feeling of non-
validity comes into my mind, I will get over it. I shall always keep myself inspired and motivated. Nothing can make
me non-valid. I will use my discretion and reasoning. I will not act on my impulses. I am determined to develop my
validity constantly 10 minutes.
6) Conclude your meditation with aspirate sound 2 minutes
4.0 Compassion
Compassion is the concrete form of human sympathy. A man cannot be social in the absence of compassion.
It is the value that provides social, psychological and moral basis to man. Only a non-violent man can be
compassionate. Non-violence and compassion are dependent on each other. One cannot observe non-violence
without compassion or compassion without non-violence. The feeling of universal brotherhood develops only on
putting non-violence in practice. It gets a fitting conclusion in the form of compassion.
4.1 The form of compassion : According to the book Sarvatha-Siddhi. To have sympathy for the poor,
to have pity on them is compassion. Defining compassion, it has been said in the book Bhagwati Aradhana
Vijayodaya Tika that it has been observed human beings are suffering from many sorrows both physical and
mental. They are having the consequences of their Karmas that they have done under passion, non-abstinence,
perverted faith and inauspicious activity. They are suffering because of their karmas. To be sorry in their sorrow is
compassion.
Defining compassion in the book Gyanarnava Shubhachandra Acharya has said
................................................................................
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The feeling of helping or having sympathy for the creatures, with a view to removing their sorrows and
sufferings who are suffering from poverty, grief, fear and disease, who have been saved from bands and
from being slaughtered, who are begging for life, who are overcome with hunger, thirst, and toil, are feeling
cold and heat, are being tortured by cruel people and are having the pangs of death is compassion.
It has been said in the book Bhagavati Aradhana. The heart getting touched and moved by
the suffering or the creatures is the symptom of pity or compassion. Compassion is the nature of man. It has been
said in the book . How can the people follow religion in whose hearts there arises no pity and
sympathy even when the Lord preaches for kindness and pity? Compassion for one and all is the root of the tree
of religion, main of the vratas, and the store-house of all the qualities and riches. Hence, all the wise people should
observe compassion. According to non-conventional view, compassion and detachment are one and the same,
they are not different from each other.
4.2 Who deserves compassion? : Compassion is an experiment in friendship. The compassion of the
person who considers the whole world to be his friend gets widened and goes beyond the boundaries of time,
period and nations and gets universal. His compassion does not depend on others. There is a constant flow of
compassion in his own heart that is always flowing like a stream. All the great men like Jesus, Buddha and Mahavira
are the best examples of persons having universal compassion. The Bodha scholars belonging to Mahayan brahc of
Buddhism say: When Lord Buddha got emanicipated, he stopped at the gate. He was asked to go in. Buddha
said: I cannot go in until all the creatures are relieved of pain. Acharya Shri Mahapragya said: When the seat of
heart brims with the water of love, the waves of compassion strike the banks. All the saints have been love
personified and that love has been given utterance through compassion.
Once a man came to see the great American thinker, Thoreau. The moment he shook hands with him, Thoreau
immediately let it go. He said: this hand does not seem to be alive. It is dead. It does not have the warmth of love,
compassion and politeness. This experience of Thoreau is an example of sublime compassion. The fact is that the
qualities like love, compassion, sympathy etc represent the purification of inner consciousness. Dr. Shankar Dayal
Sharma, the ex-President of India, wrote in his book Dimensions of Eduation The ideas expressed by the great
spiritual saint Narsi Mehta in his beautiful poems should echo in our minds as it echoed in the mind of Bapu

A really religious man is one who feels the sorrow of others, one who does not boast of the good that one
does to relieve the pains of others.
Dr. Sharma is of the opinion that this philosophy of good feelings, humanity, compassion and service will inspire
the people of modern India for years to come.
4.3 Importance of Compassion : Man should develop compassion for all the living creatures in the same
way as a mother saves her only child at the risk of her own. Self sacrifice is the real sacrifice. All the religions of the
world have acknowledged the importance of compassion. It gives meaning to life, guides us to do karma, provides
a cause for showing bravery and helps us in removing human misery. Hilel says Do not do to others, what you
would not like to be done to you.
4.4 Compassion, the basis of morality : Compassion is the basis of morality. We have two mentalities
one is the mentality of cruelty and the other is compassion. Compassion is related to sensitivity. The more sensitive
a man is, the greater his compassion. The more insensitive a man is, the greater the feelings of cruelty in hi. Another
important reason of cruelty is greed, the mentality of collecting more and more things. It is strange that a man is cruel
to the labourers, a rich man to his employees and an officer to his subordinates. The question is Can this cruelty
be removed?
In the context of moral values, the solution is this if man is sensitive to all the living beings, if he has compassion,
then cruelty may be removed. Practice in reflection is given in the teaching of science of living. By thinking about
compassion, cruelty can be rotted out and a never ending stream of compassion can be made to flow.
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4.5 Reflection of compassion
1) Aspirate sound 2 minutes
2) Relaxation 5 minutes
3) Breathe in rosy colour. Feel that with the breath, rosy atoms are entering your body 3 minutes
4) Think of rosy colour on the center of joy 3 minutes
5) Concentrate on the center of joy and reflect: I am developing right view. The feeling of compassion is
getting strengthened. Pronounce these lines nine times. Then do the same mentally and silently 5
minutes.
6) The impulse of anger, vanity and greed make man cruel. A cruel man teases and cheats others and
misbehaves with them. Nobody likes to be treated cruelly or badly. Then why should I treat others
badly? To lead a good life, to make the community life peaceful, I have to develop compassion. I make
a resolution to strengthen the feelings of compassion in my heart 10 minutes.
7) Conclude your meditation with an aspirate sound 2 minutes.
5.0 Self-restraint
The first step to a new creation is self-restraint. The mind enlightened by the bright and beautiful light of self
restraint is the basis of religion. Even after coming of all the prohibitions to an end, one thing that remains and that
is self-restraint.
5.1 The form of self-restraint : One who remains only on the bank of restraint, gets bound but the one
who goes to its depth, gets emanicipated. One who does not know to live under ones own discipline, can never be
free. Rejection of discipline is the first defeat of life. Restraint for oneself, by oneself and ones own this is
spiritualism. A poet has expressed this feeling like this-
Mind can get wild and cause havoc. Only discipline saves man whenever such a situation arises.
Lord Mahavira said: O, Gautam, develop self-restraint, conquer yourself. This is the only way of getting relief
from sorrow. Conquer your desires and lust. This is the only way of getting relief from sorrow. Just thank of the
way of life nobody wants sorrow. Try to discover identity in difference. Treat all the creatures equally, with
equanimity. Do not use arms. This is the way of getting rid of sorrow.
Self-restraint is the nectar that keeps man, society and nation alive forever.
To develop self-restraint is very important. We find everywhere jealousy, competition, leg-pulling and intolerance.
Why is this so in the society in which there is subjectivity? This is a big question that is yet to be solved.
Just think what happens when people think of living in a society in which there is no control, no discipline of any
kind. Everybody will be anxious for his own safety and think of the downfall of his competitors. On the one hand
there is the desire for freedom from discipline and on the other hand, we find so much struggle and selfishness. Is not
this a contradiction of ideologies?
Man wants that only he should rise, only he should be powerful. This individualistic mentality prevents the
feeling of sociability being established on the basis of reality. But this will not happen if one develops self-restraint.
We find that power has been centralized in the hands of a few, whatever the form of government may be. The
common man feels himself insecure. The people who go with their vows are never without the means of protection.
One thinks that arms will provide protection, but this is not true. Those who have the fiercest arms and weapons are
filled with fear.
5.2 Who can be self-restraint? : Only he, who yearns to be face to face with himself can be self-restraint.
According to Acharya Shri Mahapragya, such a man should have the following qualities:
1) Firm faith in his aim. 2) Whole hearted devotion to his vocation.
3) Constantly trying for the achievement of his goal, and long term practice.
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4) Practice in postures, stability in body. 5) Restraint in speech
6) Making good resolutions 7) Controlling the mind.
Once king Dasharn Bhadra went to see Lord Mahavira with great pomp and show. Indra attached him and he
was defeated. Now he began to feel what it was like to be sheltered and not sheltered. He had cross his limit and
entered the sphere of others. At last he sought help from the Lord and attained victory. Now it was Indras turn to
face defeat and to bow before him.
This incident shows that one who crosses ones limit and loses self-restraint gets defeated and one who know
ones limits and is self-restrained, gets victory. People living in society should not cross their limits. They should
restrain themselves with the development of self-discipline, a special condition will be formed, there will not be
chaos and disorder in the society. There will be rules, but they will be natural and spontaneous, not imposed and
artificial. People will be motivated not by fear, but by devotion to duty.
One who follows the discipline of the Lord and obeys his dictates really deserves to pray to HIM and to be his
true follower.
5.3 Liberty and Self-restraint : The basis of democracy is liberty and the basis of liberty is self-restraint.
Only the man who can control himself, can be free in the real sense of the word. Under dictatorship, there was fear
and terror and hence self-restraint had no importance. Under democracy, there is an atmosphere of fearlessness
and therefore self-restraint carries great value and importance. India is the largest democracy in the world and
therefore the people of India must be highly self-restrained.
Today, we find that there is selfishness in every field of life be it politics or education or religion. People are
going out of their own limits and they are forgetting discipline and self-control. It is the burning need of time that we
recognize the value of self-restraint, make it our habit and make the people understand that liberty means self-
restraint.
5.4 Importance of self-restraint : Self-restraint has always been very important, in every period and
time. One who has learnt to control oneself, can realize the importance and value of self-restraint. It has been aptly
said: .....
One who has controlled oneself, really comes to know self, the soul. One who has not controlled oneself,
through knowing everything, cannot realize the real self. Such knowledge will be only artificial.
Supporting this view, it has been said
One who manages oneself, manages the whole world. One who loses ones soul loses everything.
Someone asked Leo Tolstoy, how a good life can be formed. Tolstoy replied: The first condition of a good
life is self-restraint; and the first condition of self-restraint is to observe fast.
Lord Mahavira has also said: Begin practicing self-restraint by observing fast. Lord Mahavira has told of 12
kinds of dissociation and the first of them is observing fast.
Thus, we find that both the ancient and the modern thinkers are of the view that fasting is necessary to have self-
restraint. Besides fasting, controlling body is also very important. Change in nature and behaviour can be possible
only when we have control over our body. With the refinement of nature, we get self-restraint and self-restraint
strengthens self-discipline. In the sphere of spiritualism, we can attain self-discipline by reflecting on self-restraint.
5.5 Reflection on self-restraint
1) Aspirate sound 2 minutes
2) Relaxation 5 minutes
3) Breathe yellow colour and feel that while aoms are entering your body 3 minutes
4) Concentrate on the center of peace and then think of yellow colour 3 minutes
5) Concentrate on the center of peace and reflect My capacity of controlling is increasing. Fickleness of
mind is decreasing. Repeat these words nine times and then repeat them nine times silently. 5 minutes.
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Point to ponder:
Society cannot do without control or discipline. When one has great self-restraint, one needs lesser external
control. In the event of self-restrant getting lessened, one needs control from outside. I would not like my liberty to
be controlled by external force.
First control yourself, then think of discipline. I have come to realize the truth of this statement. I will,
therefore develop self-restraint 10 minutes
We have discussed in this lesson in detail, validity, compassion and self-restraint for the development of moral
values by reflection. In lesson 14, unit-4 of this paper , we shall discuss self-control (celibacy), non-violence, truth
and non-possession.
Conclude your concentration with aspirate sound 2 minutes.
Questions
Essay Type Questions
1. Describe the form and importance of validity, and also explain its kind.
Short Answer Type Questions
1. Describe the form of compassion.
2. Throw light on the importance of self-restraint.
Objective Type Questions
1. Which is the largest democracy in the world?
2. Who can be a self-restrained person?
3. Who became victorious after seeking the protection of the Lord?
4. What is the first condition of self-restraint?
5. How many kinds of dissociation have been mentioned by Lord Mahavira?
6. It is important to manage and control with devotion.
7. Persons having fierce .. too are in the grip of fear.
8. The first step to new creation is .
9. The basis of morality is
10. An attained one is he who is .
Reference Books
1. Jainendra Siddhant Kosh, Part-2 Ginendra Varni
2. Dimensions of Education Dr. Shankar Dayal Sharma
3. Abstract Thinking Acharya Mahapragya
4. Gyanarnava Acharya Shubhachandra
5. Sarvartha Siddhi Acharya Poojyapad
6. Bhagawati Aradhana Acharya Shivarya
7. Beeti Tahi Bisar De Acharya Tuli
8. Indian Values of Life Surendra Kumar Verma
9. Moral values in Shanti Parva Dr. Harivansh Aneja
10. Jain Bharati, 3-July-1966.
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Unit 4 : Value Education : Development of Moral and Mental Values
LESSON 14
Self-Restraint, Non-Violence, Truth, Non-Acquisitiveness
0.0 Objective
1.0 Self-Restraint
1.1 Nature of Self-restraint
1.2 Who is Restraintful
1.3 Importance of Self-Restraint
2.0 Non-violence
2.1 Nature of Non-violence
2.2 Who is non-violent
2.3 Importance of Non-violence
3.0 Truth
3.1 Nature of Truth
3.2 Importance of Truth
4.0 Non-Acquisitiveness
4.1 Nature of Non-Acquisitiveness
4.2 Who is Non-Acquisitive
4.3 Importance of Non-Acquisition
0.0 Objective:
The personality of an educated person develops. He grows self-confidence, self-analysis, self-restraint, intellectual
power, morality, dedication, spirituality, etc. Spirituality is considered as the cause of all round development of
Indian teaching system. Thus, the students are made to awaken their self-confidence so that they remain balanced in
difficult times coming in life.
The ideal of Indian life is non-violence. We use it to mould not only our personal but social, political and
international life. India tries to keep wars at bay. Its main reason is the effect of non-violent values on political field.
A verse of Acharang says, A man should compare oneself with another on his self-balance. Lord Mahavira said it
to be the true discovery.
Self-restraint, non-violence, truth and non-acquisitiveness these are the four basis of construction o f
society and are moral and social values also.
1.0 Self-Restraint
Self-restraint means self-control. Control over tendencies of senses and mind is self-restraint. It develops
personality very easily. It is said in Gita, that a person of self-restraint remains away from sadness. Thus, in the
upliftment of personality, these elements are very important.
1.1 Nature of Self-restraint : Restraint means control. Restraint means introverting the Upyoga.
Restraint means following the five vrats, five samitis, inhibiting vices like anger, etc. Renouncing the three punishments
of mind, speech and body and overcoming the five senses. Self-restraint means to reside in the soul. For this,
practice of restraint is essential. Restraint is of various forms viz- restraint of food, restraint in seeing, restraint of
thoughts, restraint of breath, etc. Practicing restraint is a quite difficult until one does it from within.
The seeds of restraint germinate in the one who practises truth and abandons attachment and desires. It helps
in overcoming the senses and this is the root of glory. Restraint helps upflow of the energy from destructive to
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constructive path. From there starts the upliftment of man. Associating restraint with truth is the key to bliss and
peace.
Restraint means intellectual regulation of the desire. Restraint is Non-Violence. To accept the practice of
restraint, one should take the vow-~= liiiln = n -= ln' I abandon non-restraint and accept
restraint, because = n in i-n i.e. restraint is life.
1.2 Who is Restraintful : Restraint is stabilizing the soul in its pure state. Acharya Mahapragya has said in
Sambhodi As a rider keeps his horse under control, he too should keep his senses under his control. Thus, he
gains his goals. Lord Buddha has said One should keep his senses, mind and desires under control and more like
a bird. It is said in Gita that - control the senses and concentrate in the soul because one who has control over
senses has a stable intellect. According to Seneka - Self- restraintful is all powerful. Pythogorus has said-Restraintful
is not independent.
1.3 Importance of Self-Restraint : Without self-restraint, life cannot be developed. Gautam asked Lord
Mahavira-What does one achieve by pracitsing restraint?
Lord Mahavira answered-By practising restrains, one inhibits Asrava.
Gautam again asked-What does one achieve by keeping his senses and mind away from desires.Lord
Mahavira said- It helps him to keep away from wrong actions and does Nirjara of those done earlier. This way
he destroys wrong actions and after that he overcomes the world.
Psychologically speaking, personality develops by control of tendencies on conscious level. Spiritually speaking,
control over senses is possible by restraint alone. Restraint is the cause of salvation. Best restraint is the only way of
escaping all grieves.
All philosophies have accepted the importance of restraint. Lord Mahavira has said- Non-violence, restraint
and penance as the basis of religion. Buddha has used the word Apramada for restraint. He said- Pramada is the
cause of downfall and so one should practise restraint.
2.0 Non-Violence
Lord Mahavira said to the people who were tired of violence that only non-violence can remove their exertion
and pain. Non-violence is the philosophy of life. The day non-violence will become the basis of mans life, that day
world peace can be installed. Non-violence has been mentioned in Patanjal Yoga also -z ~lt =i = <i
=i--li<it
Feeling pain in the pain of others becomes the basis of non-violence. Non-violent is non-fearful. Everybody
wants to live and nobody wants to die and this becomes the basis of non-violence. These thoughts present the
practical aspect of non-violence.
2.1 Nature of Non-Violence : Non-violence is the basis of Indian culture. Non-violence is the heart of
Shraman culture. Vedic Dharma considers non-violence as the purest practice. It is also said- ~lt =i ni in In
Mahabharata, non-violence is considered as the basis of all religions- ~lt =i =+ni in In Aacharang, it is mentioned
that- All want to live, no one wants to die. Therefore, great man keeps away from killing.
The nature of all consciousnes is same. This feeling of Advait is the basis of non-violence. Its not possible to
reach the peak of spiritual practise without non-violence.
A few eternal facts stated by a seer are no being should be given slightest pains, should not be killed, should
not be forcefully ruled and should not be enslaved.
In Acharanga Sutra, non-violence has been mentioned as a great path and this shows the importance of non-
violence. It has been called a great path because it is the path of salvation. Non-violence is the philosophy of soul
and is for everyone to follow. It cannot be bound in the limits of time and place. Those who are devoted towards it
will definitely have eternal bliss one day. Practicing this great path spinal cord, automatically destroys the impressions
of violence.
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2.2 Who is Non-Violent : Only that can be non-violent, who resolves to be non-violent. Therefore, it is
instructed that non-violent should resolve- After adopting the path of non-violence, I will not do violence. In the
lack of power, no person can move backwards. Practising non-violence means moving backwards. Brave person
do not do violence because those who discover freedom from boundation, knows the core of violence.
The one who overcomes senses of mind knows the core of non-violence. Only that can be non-violent who
desires to live a restraintful life. In Acharanga Bhashya also, restraint is accepted as the roots of non-violence. The
one who is non-lazy, detached and fearless, alone can follow non-violence.
The basis of non-violence is penance and fearlessness. One who is reluctant in tolerating pains, cannot be non-
violent. Lord Mahavira said-Awaken your soul. Non- violence develops by awakening. The one who knows
awakening can reflect brightest lines in him. This is the fruit of non-violence. Lord Mahavira has also said Exhaust
your soul. Ends are achieved by exhaustion. Non-violent has the strength of resistance. He defeats violence and
becomes a winner. But his path of winning is quite extra-ordinary.
Non- violent is beyond desires and bliss. It can be concluded that
1. Non-violence is unrevelation of free consciousness.
2. The basis of non-violence in titiksha and fearlessness.
3. Non-violent is one who is not effected.
4. Non-violent is one who is not effected by conditions and breaks his bondage.
5. Non-violence develops meditation, meditation develops isolation, isolation develops clarity and clarity
develops fearlessness.
1.3 Importance of Non-Violence: Non-violence is the greatest ideal of life. The path of violence is
vitalised by positive feelings and is always worth following. In Prashna Viakaran, the writer has described non-
violence as Non-violence is a shelter for afraid beings, sky for birds, water for thirsty ones, food for hungry, ship
in sea, medicine for sick and is the basis of all beings. Practising non-violence alone can uncover the covered form
of soul.
Non-violence is prominent among all parts of religion. Non-violent follow rules and practises penance. Non-
violence helps develop positive properties. Mind filled with cruelty and love and hatred, has violence. He cannot
take the benefit of practising penance. Even after practising hard, good properties cannot develop without non-
violence. As sky is the basis of the three lokas, Earth is the basis of islands and seas. Similarly, non-violence is the
basis of vrat, guna and sheel. Non-violence is called the mother of this world. Non-violence protects all beings and
becomes the cause of welfare and bliss.
ia uiaiaifrui fra+ifit+ fru fr uuii auifi++
frui <i<iifasi i4iaint+ iifi-aiaifrui si iri++
Non-violence has been compared with mother who always thinks about the welfare of her children. Non-
violence is the protector of the universe like a mother. Non-violence is for the well being of all.
The importance of non-violence has been mentioned in Patanjal Yoga~lt =i l-aii -=l--ii in i.e.
when non-violence develops, enimity itself elopes. When illogical reasoning of violence etc. do not arise in mind,
then it should be considered that non-violence has developed in life.
Mahatma Gandhi made India independent using the weapon of non-violence of Lord Mahavira. Non-violence
has the power of voicing against atomic destruction. Non-violence is the basic mantra of spiritual development.
Non-violence is a boon for the world and creator of world peace. Therefore, it is required that by contemplating
non-violence, violent feelings may be dismissed and non-violent feelings strengthened. Thus, non-violence can spread
among the masses.
3.0 Truth
In his book Sarvodaya, Gandhiji writes in the end- India was called the Golden Land because people here
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were gold-like. The land though, is the same but people have changed. Therefore, it has become deserted. To make
it golden again, we should become gold-like by developing good properties. The magic stone which can make us
gold-like is Truth.
3.1 Nature of Truth: Truth is an important life value and is considered equally important in both Vedic and
Shraman traditions. In the mantra of Vedamatram, it is said that one should adopt the path of truth as it makes life
happy, remove pains and provides bliss. God is friend to those who practice truth. In Aagams, truth is considered as
God because the truthful himself becomes God.
Acharangas of Jain Religion have considered truth very deeply. In the mahavratas, truth is the second Mahavrata.
It has the second place in Samiti and Gupti also. The first one is Vachangupti i.e. inhibition of speech and if one
speaks, one should speak the truth. Truth is that which is for the welfare of all and helps in spiritual upliftment.
Truth is deeply related with straight forwardness. One who is not straightforward cannot follow truthfulness.
Truth is not only with reference to speech but also with every effort one does for keeping his views. On this basis,
truth can be defined as follows-
1. Straight forwardness of body is truth. 2. Straight forwardness of emotions is truth.
3. Pure and restraintful use of speech is truth. 4. Disparity of speech and action is truth.
Truth is Grand
It cannot be bound in words. Spiritually speaking truth is that which purifies and uplifts the soul. The path of
self-discovery is truth. The path of gaining oneself is truth. Truth means that - propounding the facts. Lord Mahavira
always kept the door of truth open.
- ni4f uii4+
-fu frifa +-r+
fui! - uifiiiifr+
Those who practice truth, overcome death and desire. Actually, truth means propounding the facts.
Until the true nature of matter is not known properly, the good and bad sensations towards that matter cannot
stop. The reason for difference between speech and actions, emotions, shrewdness in language is good and bad
sensations. Those who overcome it, automatically follow truthfulness. Actually, knowing the true nature of matter is
truth. As the star of Jupiter does not leave its path, similarly, the one following truthfulness reaches salvation.
3.2 Importance of Truth : Truth is the basis of life and of the human faith. Where there is truth, there is light,
progress and peace. In Shatpath Brahmin, it is said Satyamev Deva i.e. truth is divine and truth is religion. To
make human life happy, following truthfulness is essential. It helps one realize God after facing many difficulties.
Associating truth with devotion helps awaken knowledge and intellect. Association of both enlightens the light of
knowledge.
Truth is that kalpa Vraksha, which fulfills all the desires of man. It gives sweetness and power in speech.
Speaking truth enhances his glow day by day. We can inculcate truth by contemplating truth.
4.0 Non-Acquisitiveness
Non-acquisitiveness is accepted as a good property in Indian tradition. It is one of the five Yamas of Patanjal
Yoga Darshan. In Gita also, a yogi is expected to be non-acquisitive. Besides Hindu Philosophy, Jain and Buddhist
Philosophy also give special importance to non-acquisitiveness. In Hindu Philosophy, money is considered valuable
only when it is regulated by religion. It is only the means and not the end. It is worthy only when it is used as a
measure. Its collection is inhibited in all religions. Only that much collection is permissible, which is necessary for
carrying on life.
4.1 Nature of Non-Acquisitiveness
As non-violence is considered the base of religion, Acharya Mahaprajna said ~ln t ni in
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This is the practical aspect of religion. Non-acquisitiveness is supplement of non-violence. Development of
non-violence is based on non-acquisitiveness. Non-acquisitiveness means lack of desire for matter. In Aayaro, it is
mentioned that those who are non-acquisitive, they are so because they do not have a desire for matter.
Practising non-acquisitiveness means not having any relation with a matter or a person and spending life by
staying free from everybody. For Jain Saints, it is essential to have no attachment with any matter. It is essential to
keep away from the subjects of sound, form, smell, taste and taste of human senses. Practising non-acquisitiveness
properly helps achieve salvation.
In Yogashastra, desire is considered as acquisitiveness and non-desire as non-acquisitiveness.
uii kq kq kq kq kq -i4i-4in 4i<sfnr+
4<u-fs i4a -4i f-afn++
Non-desire means - lack of attachment for anything.
Besides Jain Philosophy, in other Indian Philosophies also, it is mentioned about non-acquisitiveness.
aa -4aa itii y i +4f< ria
In Bhagvat 7/14/8, it is said that
4i< fi4a a, aia - fr <frai+
fri+ 4ifi-4a, u aai <rfa++
i.e. a person deserves only that much which is necessary for him. Rest is not his, it is of others. Those who
want to have right over more than requited is a thief and deserves punishment because whatever we collect more
than over requirements, we keep others requirements devoid of it. Therefore, a non-acquisitive person keeps
control over his necessary needs also.
4.2 Who is Non-Acquisitive : The word Non-Acquisition means inhibition of desire towards matter.Non-
acquisitive is one who is 1. Detached from desires., 2. Who does not kill other beings., 3. Who is free from
collection of money, etc.
In this reference, in Aayaro, non-violent is also called non-acquisitive. The one who is non-violent towards
other beings and does not do wrong actions is called non-acquisitive. Thus, the one who does not collect matter, do
not desire for matter and does not have possessive feelings is non-acquisitive.
4.3 Importance of Non-Acquisition : A renouncer understands birth and death and thus follows non-
violence and non-acquisition. Wise person knows that one who collects, degrades. Therefore, after knowing the
results of acquisition, he abundance it. The cause of practicing non-acquisition is to liberate oneself from the cycle
of birth and death.
To practice non-acquisition, it is necessary to take its vow. Until one do not arise the feelings of non-
acquisitiveness, he cannot progress in this direction. Taking vows, kill desires, which automatically leads to the
arising of non-acquisition.
In 1937, in Harijan, Mahatma Gandhi said - True economy is never against highest moral level, in the same
way as Science of Ethics should have economy according to its name. After 16 years in 1943, in the same city,
Pandit Jawaharlal Nehru said before the Joint Commercial Committee, I am not ready to accept that there is only
one way to prosper industry to encourage the tendency of acquisition. Therefore, to believe that people cannot
work properly without this tendency of acquisition is injustice with human race. The great works in the world have
been done not with the tendency of acquisition but with that of sacrifice.
Gandhijis thoughts regarding non-acquisition were published in Harijan on 31
st
July 1937, I will bring about
revolution in college education and will associate with national needs. Mechanical and other degrees will be provided
under it. They will be associated with various industries and those industries will pay for the training of the graduates
of their requirements. Medical colleges will be associated with recognised hospitals. Since hospitals are popular
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among rich people, therefore, they are expected to contribute voluntarily to the medical college. In this way, the
one who understands earning and liquefying can step towards non-acquisition. The present pitiful state of society is
because of collection, which is more than required and this is not letting systematised distribution of utilities in the
society. On one hand, the rich have extra money, while on the other hand, extreme poverty is also seen. In such a condition
of disparity, Lord Mahaviras non-acquisition can prove to be very useful for the people. Lord Mahavira laid the provision
of limited acquisition for house holders and total non-acquisition for saints.
Regular contemplation of non-acquisition helps strengthen this feeling and reduce feelings towards acquisition.
Questions
1. Essay Type Questions
1. Explain who is non-violent with reference to the nature and importance of non-violence.
2. Short answer type question
1. Write the nature of non-acquisitiveness.
2. Put a light on the importance of truth.
3. Very Short answer type question
1. What is the ideal value of Indian life?
2. What does one achieve from being restraint?
3. What is the basis of Indian Culture?
4. What is the path of searching self?
5. What is supplementary to non-violence?
6. A person free from material and emotion can be _______________.
7. Awakening of sankalp hurts _____________________.
8. Truth is the basis of _______________.
9. Non-violent is one, who is not ___________________.
10. Restraint means _____________ to regulate ones desires.
Reference Books
1. Principles of Socialism Shyamdhar Singh
2. Harijan, 31 July, 1937
3. Principle of Higher Socialism Ravindranath Mukerji
4. Ahimsa and Anuvrat Compilor Muni Sukhlal, Dr. AnandPrakash Tripathi Ratnesh
5. Manavta Ke Rajat Kan Yashpal Jain
6. Development of Indian Culture Satyaketu Vidyalankar
7. Indian Life Value Surendra Nath Verma
8. Jain Bharati, 11 September, 1966
9. Vedamratam : Happy Life Dr. Kapitdev Dwivedi
10. Aacharangbhashya Bhasyakar Acharya Mahaprajna
11. Prashan Vyakaran Sutra Acharya Tulsi, Editor Acharya Mahaprajna
12. Aayaro Ka Aacharmimasatmak Vishleshan Dr. Sadhvi Shubrapragya
13. Sambhodhi Ka Analytical anushilan Dr. Samani Stetpragya
14. Dharma Ke Dashlakshan Dr. Hukumchand Bharil
15. Vishvachetna and Sarva Dharma Sambhav Dr. Mahavira Saran Jain
Author : Dr. Samani Sthitpragya
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LESSON 15
Development of Mental Values by Contemplation-
Concentration of Mind, Mental Balance, Mental
Power/ Determination Power
0.0 Introduction
1.0 Concentration of Mind
1.1 Nature of Concentration of Mind
1.2 Importantce of Concentration of Mind
1.3 Measures for developing Concentration of mind
2.0 Mental Balance
2.1 Causes of Mental Imbalance
2.1.1 Impulse
2.1.2 Insistence
2.1.3 Partiality
2.1.4 Imbalance Diet
2.1.5 Weakness of Nervious System
2.2 Ways to develop Mental Balance
3.0 Mental Power/Determination Power
3.1 Nature of Determination Power
3.2 Importance of Determination Power
3.3 Ways of Increasing Will Power
3.4 Experiments of Determination Power
0.0 Introduction
An individual continuously tries to achieve his goals because it is a value for him. Maslow considers value as
a psychological process. H.Margeno defines value with reference to satisfaction of human beings.
Values are not concrete goals of behaviour but are in favour of these goals. Values are those standards,
which help select goals. The most important goals are most valuable for a person. Those who behave in accordance
with the values, they give the same type of priorities to the goals. Values express the desirable possible. Values are
set by the philosophy of a particular society. As is the Philosophy of the society, so are its values.
1.0 Concentration of Mind
Concentration means centering the mind on one thing. Its an important part of education. In ancient times, it
was considered that the meditating and concentrating are the seers job. Today, these views have changed and it is
considered that yoga is essential for every social person and its practice can make man live a successful life.
1.1 Nature of Concentration of Mind : Concentration means flow of thoughts in one direction. Accord-
ing to Acharya Mahaprajna Concentration is essential for meditation. For this, it is essential to concentrate on
some points
1. Do not answer the alternatives arising in mind; ignore them.
2. Concentrate the mind on the figure of goal. Let the power of mind flow in one path only.
3. The mind rapidly concentrates on the goal.
4. If the thoughts are in accordance with goals, then it helps concentrates.
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Concentration is Savikalp Dhyana. As concentration grows, alternatives and thoughts recede. In the first
stage of concentration, there is the realisation of word and meaning. To increase concentration, subtle support is
necessary. In the first stage, Arham is chanted with breath. The meditator listens to the word and pays attention to
its meaning also. In the second stage of concentration, the word is heard but the meaning is not attended to. There
is sound in the movements of inspiration and expiration. Listening to that sound increases concentration. In the
second stage of concentration, event the sound is not heard. In this moment of consciousness beyond sound the
power to catch subtle truth arises. Concentration is the path of overcoming impulses and mental instability. It also
helps gain other arts. Thoughtless state helps in arising of extra sensory consciousness. No meditation becomes
thoughtless in the first stage. As concentration increases, thoughtlessness arises. In this condition, alfa waves arise in
the brain, which provide blissful condition to a person.
1.2.0 Importance of Concentration of Mind : Development of concentration is an important way of
training the mind. The mind becomes unstable due to its various tendencies. Growing materialism is increasing the
ways of mind becoming unstable. Radio, television, newspaper, magzine, etc. are sources of information but they
also increase unstability. All audio and vedio sources are also the cause of increase in unstability. Therefore, concen-
tration is necessary for training the mind. Acharya Kundkund accepts the importance of concentration as-
i if<ir+nui fu4f-ai iififi-ai+
uf<i uri ui sii rf< ni<i++
One who overcomes the subjects of senses and introverts the mind in a concentrated manner, he is the one who
meditates on soul. Concentration also helps develop tolerance, penance and self-discipline. Therefore, its very
important.
1.3.0 Measures for developing Concentration of mind : Acharya Mahaprajna has given some measures
for concentration
1. Sit in front of a clock and concentrate your mind on a word, thought or thing. Note the number of seconds
you could concentrate on it. Evaluate your weekly progress. Regular practice can make you concentrate
for 10-15 minutes. This concentration effects not only our personality but every aspect of our life also.
2. Do not try to stop the unstability of your mind. Just keep seeing it wherever it goes. Be an unbiased alert
viewer and study the mind and dominate it.
3. Ignore the alternatives arising in your mind. Do not answer the arising questions. Like ignorance makes a
questioning person silent similarly, the mind also becomes peaceful.
4. Do not try hard to stablise the mind. Let it become peaceful at its own ease. Keep your body unmoved and
slow down your breath. This will help the mind become peaceful.
5. Associate your mind with the spead of your breath. Concentrate on our incoming and outgoing breath;
count the number of your breath. This will help your mind involve in breath.
6. Make a mental photograph of your deity. Make the photograph very clear and living. This helps concentrating
the mind on it.
7. Concentrate your mind on a mantra. When the flow of mind is directed towards the sound, then the other
alternatives recede.
8. Autosuggestion excites the emotions, which convert into will power and strong will power helps to
concentrate.
9. Concentrating on the sky.
10. Concentrating on the moon.
11. Concentrating on the light.
12. Perception of deep breath.
13. Concentrating on the centre of intuition.
14. Practicing silence.
15. Practicing on restraint of food.
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Regular practise of development of will power helps strengthen it. Strong will power helps easily concentrate
the mind.
2.0 Mental Balance
Somebody questioned Abrahim Lincoln, the secret of his success. Abrahim Lincoln replied, I always keep my
mind happy. Its basis is mental balance. I keep my mind under control. I do not let terrible thoughts come near me.
I always dream of hope, enthusiasm and progress. When disappointments surround me, I think of positive thoughts,
which energise my mind. The secret of my success is my mental control.
This secret of Lincolns success can make anybody successful, only if one practices it and can improve his
personality also.
2.1.0 Causes of Mental Imbalance : The causes of mental imbalance are
2.1.1 Impulse : Impulse is a very big cause of mental imbalance. It first of all effects our nervous system,
which activates our sympathetic nervous system. It excites the muscles. This imbalance directly effects our mind and
person can even commit suicide.
Impulse makes a person violent. Around one year back a child in a school of America, killed the children of his
class with a pistol. A person cannot understand his action repercussion, when he is under impulse.
2.1.2 Insistence : The second reason of mental imbalance is insistence. The cause of family struggles is also
insistence. It is because of insistence that a person cannot adjust in family. Due to insistence, the family environment
becomes conflictory. Lines are drawn in one family. Neither does son agree with father nor does father agree with
son. He sticks to his insistence. In this condition, he loses his mental balance. Due to insistence, a person cannot get
alongwith everybody in the society and gets isolated from the society.
2.1.3 Partiality : The third reason for mental imbalance is partiality. If the head of the family does partiality
in his behaviour, then the family starts breaking. If a person is the head of an organisation and does not take
alongwith everybody and does partiality in his behaviour, then it breaks the society. Thus, partiality is a big cause of
mental imbalance.
2.1.4 Imbalance Diet : Mental balance is disturbed due to imbalanced diet also. When a person does not
take balanced diet, then the balance of his mind gets disturbed due to lack of nutritious elements. Balanced diet
means diet having carbohydrate, fat, protein, vitamin, mineral salt, etc. elements. In this way, balanced diet balances
a persons behaviour, nature and conduct and if diet is imbalanced, then it disturbs a persons mental balance.
2.1.5 Weakness of Nervous System :Due to weakness of nervous system, mental balance of a person
gets disturbed. If there is imbalance sympathetic and parasympathetic nervous system, then nervous weakness
increases. If the spinal cord does not function properly or a person stoops while sitting, then also nervous imbalance
is produced.
2.2.0 Ways to develop Mental Balance : If the above five causes of mental imbalance impulse,
insistence, partiality, imbalance diet and weakness of nervous system are overcome with Preksha Meditation or if
sympathetic and parasympathetic nervous system are balanced through perception of alternative breath, then a
balanced perception will be formed. Perception of body also helps in strengthening the nervous system and supple-
ments a few chemicals, which increases mental balance.
In his famous book, How to Win, Shiv Khera has mentioned a few ways to maintain mental balance, which
are as follows
1. Look for good in every person in every condition.
2. Decide to remain happy all the time.
3. Set your standards carefully.
4. Do not get disturbed by wrong critics.
5. Learn to search happiness in every smallest thing.
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6. Remember that time is always not the same. Ups and downs are part of life.
7. Live every moment with complete happiness.
8. Keep yourself busy in constructive works.
9. Help those who are less privileged than you.
10. Try to overcome conditions. Do not remain in tension.
11. Learn to forgive yourself and others. Do not keep hatred towards yourself and others.
3.0 Mental Power/ Determination Power
Every person has a store of unlimited power in him. But awakening of those powers through his labour de-
pends upon the person itself. If the determination power of a person is strong, then he can change his faith through
his labour. Therefore, its necessary that we strengthen our determination power to become successful because of
his determination power and self-confidence, Napoleon Bonaparte became a greatman in History. Natural powers
fail in front of strong determination power. All the activities and achievement of man are expressions of determination
power.
1.1.0 Nature of Determination Power : According to Swami Vivekananda, Determination power of
man arises from his character and character is made of actions. Therefore, as are the actions so are the expressions
of determination power.
Determination power is a great power. On the basis of determination power, great men and saints achieved
their goals in meditation. The success of Science is also a miracle of determination power. Strong devotion, faith,
patience, courage, determination power are necessary for development of life.
Determination power of man awakens through determination power. As he focuses his complete power to
accomplish a difficult job, similarly, he focuses his complete power to fulfill his determination. As the spread rays of
sun do not effect a paper or a cloth. But when they are focussed through a lens on the paper, then it burns it.
Similarly, when a man focuses his attention on one work, then he definitely gets success. Determination is the source
of awakening dormant powers. As explosives do not burst by themselves and need the support of fire, similarly, man
too has many powers. But he does not know their use. Determination is that power, which moves in every atom of
dormant powers and awakens them. Strong determination power cannot let any external condition, unnecessary
imagination and ill thoughts enter in it. A person with strong determination power remains unmoved in hard times of
life.
3.2.0 Importance of Determination Power : While explaining the importance of self-confidence,
Swet Modern says Even on searching one cannot find another example of the feeling of self-confidence, which
Peary, the discoverer of North Pole, had. Though he had to face many difficulties but he remained unmoved and one
day he reached North Pole. Self-confidence is the power, which can move anything. Those who have self-confi-
dence fulfill all their dreams. People who rise from low post to high, do it with self-confidence. Many people are
confined to very small limited area because of self-confidence.
As is our mental power, so is our life. We keep ourselves optimistic and enthusiastic. No power can hinder
our paths. Those who work with self-confidence, definitely gain success.
A man questioned a philosopher What is the hindering factor in life? He replied-Fear, pessimism and
doubles. The man questioned again What is the secret of success in life? He replied Self-confidence, enthu-
siasm and will power.
Therefore, if a person uses his power of self-confidence and determination power and continuously puts in his
efforts, then he can develop his personality. Its one example is of Acharya Mahaprajna. He was a medioker child
but with his will power, hard efforts and by the grace of his Guru, he established himself not only in philosophical
world but also in spiritual world.
3.3.0 Ways of Increasing Will Power : Will Power is a positive activity, which inspires one to achieve
his goal with certainty and similarly escape from hindering factors with certainly.
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1. Will power inspires us to keep growing in favourable as well as unfavourable conditions.
2. Swami Vivekanand has said that Get up and be brave. Remember that you are yourself the maker of
your faith. Whatever power or help you need is all that within yourself. Acharya Mahaprajna has written a
book I am the maker of my faith. We should have strong devotion, an unmoved faith towards this
fundamental fact.
3. Strong will power is necessary for the development of mental path. When our will power develops, only
then our mental power strengthens.
4. Determination is necessary for development of mental power. When our determination matures, then our
entire will power becomes unidirected.
5. There may be some hindering elements in development of mental power. But our determination power
follows creativity in accordance with the goals.
6. For the development of mental power, if will power is developed with Bhava Kriya, then we can definitely
achieve success.
7. For development of mental power, the first condition is concentration. Concentration helps strengthen our
will power.
3.4.0 Experiments of Determination Power : Acharya Shri Mahaprajna has mentioned a few ex-
periments of determination power in his book Bhitar Ki Aur
1. Besides the language of determination, sit in relaxation posture. Repeat your determination three times
verbally. Then repeat it three times mentally. After this practice, breathe restraint. Practice Purak,
Kumbhak and Rechak three times. Continue the experiment for ten minutes. Words are left during
breath, restraint. In those moments the determination strengthens.
2. Determination helps tolerate the favourable as well as unfavourable conditions and this helps in strengthening
the determination power. The experiments of strengthening determination power are as follows-
(i) I will tolerate cold for one hour; I will not deviate due to pains.
(ii) I will tolerate heat; I will not deviate due to pains.
(iii) I will tolerate hunger; I will not deviate due to pains.
(iv) I will tolerate sting; I will not deviate due to pains.
(v) I will tolerate aggression; I will not deviate due to pains.
(vi) I will tolerate being killed; I will not deviate due to pains.
(vii) I will tolerate disease; I will not deviate due to pains.
(viii)I will experience ice in summers; I will not deviate due to pains.
(ix) I will tolerate heat in winters; I will not deviate due to pains.
Regular practice strengthens determination power.
3. The work for which we practice determination starts taking shape after a certain time. Its practice should
be done in the following way Sit in Vajrasan posture. Keep your spine straight. Take deep breath, while
holding your breath, practice autosuggestion vital energy is flowing towards centre of intuition. Make its
mental photograph. Practice it for three minutes. Then practice deep breath for five minutes. Contemplate-
my self-confidence is increasing. My determination power is developing. While releasing breath, autosuggest
Mental weakness is flowing out with outgoing breath.
4. Decide your determination. Repeat it verbally in the language of determination and then repeat it mentally
in the language of determination. Repeat it thrice while holding breath. Then experience that rays are
eminating from the back of head and are reaching in the field of your work and are doing their work.
Instruct your nerves for the job. Make a photograph according to your determination.
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In this way, we can develop mental values by developing concentration, mental balance and mental power.
In the development of mental values, patience and relaxation also play an important role, which will be discussed in
lesson 16.
Questions
1. Essay Type Question
1. Write in detail about the mental imbalance.
2. Short Answer Type Questions
1. Explain what is concentration of mind.
2. Discuss the solutions to increase determination power.
3. Short Answer Type Questions
1. What is the result of concentrating?
2. What is will power?
3. Who said it I always keep my personality happy?
4. Who discovered North Pole?
5. Who is the author of I am the maker of my fortune?
6. An important way to train the mind is development of ______________.
7. Keep __________ busy in creative work.
8. Unhealthy mind makes ____________________ unhealthy.
9. Determination is a great _____________________.
10. _____________ gets deteriorated by unbalanced food.
Reference Books
1. Amurt Chinten Acharya Mahaprajna
2. Anuvrat Dharshan Yuvacharya Mahaprajna (Acharya Mahaprajna)
3. Chit Aur Mann Acharya Mahaprajna
4. Tum Anant Shakti Ke Strot Ho Muni Nathmal (Acharya Mahaprajna)
5. Jaina Meditation Chitta Samadhi : Jaina-Yoga Dr.Nathmal Tatia
6. Bhitar Ki Aur Acharya Mahaprajna
7. Dhyana Sagar Pradeep Kumavat
8. Shiksha Tatha Bhartiya Samaj Dr. D. L. Sharma
9. Key to Success Sweat Modern
10. Jeet Aapkee Shiv Khed
Author : Samani Sthitpragya
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LESSON 16 :
Patience and Relaxation (Release of Tension)
0.0 Ojbective
1.0 Nature of Patience
1.1 Statisfaction is Strength
1.2 Who has Patience
1.3 Principle of Practice : Patience
1.4 Result of Patience : Positive Thinking
2.0 Relaxation (Release of Tension)
2.1 Causes of Stress
2.2 Meaning of Relaxation
2.3 Ways of Energy Preservation
2.4 Psychology nd Release of Tension
2.5 Anger and Psychology
2.6 Principles of Releasing Tension
2.7 Process of Spirituality
2.8 Importance of Relaxation
2.9 Five Stages of Relaxation
2.10 Complete Kayotsarga
0.0 Objectives
In lesson 15, we discussed the development of mental values through concentration, mental balance and
mental power. In this lesson, we will discuss patience and relaxation.
1.0 Nature of Patience
In Charak Sanhita, the meaning of satisfaction is n-i l-iln+i i l- i.e. the power regulating the mind is satisfac-
tion. The fourth determination of Mangal Bhawana is i l- = --i :tn -in i.e. I may become satisfied. According to
Acharya Mahaprajna, satisfaction is that element, which strengthens ones faith to be righteous. Delay in immediate
fruits of good, results lead one towards bad tendencies but the one who has the patience does not desire for
immediate results and continue doing good activities. In present times, man has become impatience. Consciousness
of patience has almost lost. Todays man doesnt know how to wait. He wants the solutions of problems immedi-
ately. He wants immediate cure of diseases. A doctor is immediately contacted for a minor fever. The eight Acharya
of Terapanth Dharma Sangh, sixth decay ago, said that Ordinary fever automatically recedes by fasting for three
days. Ayurveda alsosays i<i n i- i.e. in the beginning of fever, fasting should be done. Doctors of
modern therapy give antibiotics to reduce fever. There is no patience to overcome fever in ayurvedic method. Entire
system fails without satisfaction. Once Tolstoy said The secret of success is patience. He was again asked
Till when should patience be kept. If one keeps patience, will water stay in the sieve. Tolstoy replied Keep
patience till water changes into ice. Then water will stay in the sieve.
1.1 Satisfaction is Strength : Satisfaction is mentioned as strength to overcome pains in Bhagwati
Aradhana Vijayodaya Tika. It means not becoming timid during sufferings. Continuously practicing the feeling
that patience is strength overcomes all the twenty-two sufferings.
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Patience helps solve many problems. Anxiousness destroys many things. When a great saint of Russian saint
Gurjiaff asked his father to give him some education in the last moments of his life, his father said, When you feel
angry, dont get angry for the next twenty-four hours, anger itself will vanish. The need is to consider properly. If
patience is kept for at least one hour, many problems can be escaped.
1.2 Who has Patience? : It is said in Shrisutrakratangchurni iii :l- zi<i- n ii- <ii-i ii i.e. the
one who has the properties of intelligence, etc., has patience. Bhratrahari has said in Nitishatkam
fa-<-a atatfasii 4f< i a-a,
n+t uifa n-a i 4i a+
i.e. anybody may critisise or appreciates, money may come or go, health may come today or later, but one who
has patience does not get deviated even the slightest from the path of justice, such is said in Nitipuranas. It is said
in Acharangbhashya ~n - n n - lln - ii i.e. the one who has patience should consider the seeds
and fruits. Lord Mahaviras views touch both seed and fruits. Love and hatred are the seeds and actions done due
to them are the fruits. In Dashashrutskandha Aagama, it is said that Mohaniya Karma is the seed and the rest
karmas are the fruits. One should identify all types of Karmas. One, who has patience, breaks the bondage of love
and hatred through restraint and penance and reaches self-realisation.
1.3 Principle of Pracitce : Patience : The biggest problem of todays time is nobody wants to wait.
They want the results immediately. He tries to get the fruits, the day he sows the seeds. This non-patience is a
hindering factor in spiritual practice.
Haste in the path of spirituality can be dangerous. Practice should be increased gradually or the body loses its
balance. Work with patience and remain alert. One should not be anxious to get the ends. When meditation is done
properly, the supports are pure and the mind remains uni-directional, then one day the goals are automatically
obtained.
1.4 Result of Patience : Positive Thinking : A devotee said to Lord Lord, people dont take care
of a beneficent as much as you take care of a harmful person.
Sangam Deva gave a lot of pains to Lord Mahavira. An ordinary man, in this condition may lose his patience
and think of taking revenge. But Lord Mahavira did not move and thought of his betterment.
Marx propounded the theory of communism. For this, he had to suffer many pains and he was deported. He,
who has given anything new to the world, has to bear many pains.
Socrates was a great metaphysisian. He declared many facts against traditions and so had to drink a cup of
poison. Lord Jesus was nailed on a cross because he said against the contemporary religion. Acharya Bhikshu had
to suffer many pains because he revolted against relaxation of conduct. If a person having patience is abused, he
considers that it is merely I am being abused, at least not being beaten.
In Devas, Acharya Shri Tulsi was asked to be careful at the beginning of his lecture, as people feared stones
from some opponents. He was immediately stoned at on his back but he did not react. Rather he said that tomorrow
he can be killed instead of being stoned. On being killed, a person with spirituality and patience would think that I am
robbed of life alone and not my religion at least. This positive thinking is found in spiritually patient people.
2.0 Relaxation (Release of Tension)
Change in the shape of matter due to pressure is called tension. This way, in this reference, tension means
disturbance produced in the happy life of a person. The conditions, which disturb our normal routine, are called the
conditions producing stress.
2.1 Causes of Stress : The main cause of stress is emotional impulse. Its second cause is excess instability
of body and mind. Tension is of three types 1. Physical Tension 2. Mental Tension 3. Emotional Tension.
Adverse conditions also produce tensions
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1. Tension produced due to material problems.
2. Tension produced due to economic problems.
3. Tension produced due to mutual behaviour.
4. Tension produced due to excess of emotions.
5. Tension produced due to excess of sensitivity.
6. Tension produced due to excess of instability.
7. Tension produced due to excess of tendency to act.
Causes of tension according to Psychology are
1. When there is less oxygen in breath, then tension is produced in brain.
2. Over activity of sympathetic nervous system, over secretion of adrenaline and thyroxin are the
causes of tension.
2.2 Meaning of Relaxation : Relaxation means cessation of instability i.e. stopping all the tendency of
body is relaxation.
Nervous system in our body has two parts Automatic Nervous System and Voluntary Nervous System.
Relaxation stabilises voluntary nervous system and its regular practise balances the automatic nervous system. Heart
rate, breath rate, circulatory rate and consumption of oxygen reduces. As a result, eternal peace is expressed.
2.3 Ways of Energy Preservation : The way to preserve energy is escaping tensions. One who does not
know escaping from tension cannot be mentally powerful and also bears physical sufferings. Physical tension re-
duces physical power. Mental tension reduces the mental power and emotional tension reduces the power of soul.
Till we dont understand the elements reducing the power, we wont be able to fight them and until we fight them, we
cannot store energy.
The first way of awakening power is Relaxation i.e. cessation of tendencies, which awakens internal powers.
2.4 Psychology and Release of Tension : A few measures for releasing tensions have been mentioned in
a book Life Tension and Relaxation by Dr. George Stevenson and Dr. Teel. They say that when one feels angry,
one should involve in some physical labour so as to deviate ones mind from that anger. The second experiment is
when one feels angry, one should involve oneself in self-study or any entertainment. Both these measures are
momentary and dont provide permanent solutions.
2.5 Anger and Psychology : Psychologists have researched that getting angry for nine minutes destroy the
power one can use for nine hours.
Dharmashastras state many results of getting angry it leads to hell and the one forgiving goes to heaven. But
today man has risen beyond the fear of hell and temptation of heaven.
Today, psychology has revealed the fact that one should not suppress emotional impulses as it is harmful and
should be given an immediate treatment. Meditation is very helpful in reducing mental tensions. As the practice
matures, mental tensions are revealed.
2.6 Principles of Releasing Tensions : According to Acharya Shri Mahaprajna The principle of
releasing tension is Vijayadhyana. Vijaya means analysis. Perception is also analysis. A man should self
analyse Why does anger come? Why does greed arise? These feelings develop as we dont analyse. When we
start analysing, Arta-Randra-Dhyana is left and Dharma Dhyana starts. This process of analysis is the process of
treatment. Today Psychologists also take the help of analysis. They first ask the patient to relax and then to analyse
and return to his past and speak whatever comes to their mind. This helps the psychologist understand the problem
and then tries to solve it.
2.7 Process of Spirituality : The treatment of spirituality also works in the same way. Arta Raudra
Dhyana leads to mental and physical disorders and diseases. Acharya Shri Mahaprajna opines that psychology is
right, when it says that suppressed emotions lead to physical and mental diseases. Spiritually, it can be analysed that
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if emotions are not released, then it will continuously make our body suffer the atoms of Karma create bond on our
soul. The atoms of anger create sufferings and tension inside us. We have to release them through meditation. We
should not suppress anger rather release it. Those who dont have the slightest anger in them start emanating atoms
of compassion. Their aurabecomes pure and bright. That persons every activity has sweetness. His personality
grows. He himself can solve the problem of tension. He does not let tension enter in him. Such a person experiences
eternal bliss in his life.
2.8 Importance of Relaxation : According to Acharya Shri Mahaprajna, the first and last point of Jain
system of meditation is system of Relaxation. Its important both from meditation and health point of view. It is
useful in all those conditions where doctors instruct to take complete rest, like Heart disease, high blood pressure,
etc. When a bone breaks and relaxation is done on the break point, the pace of joining accelerates.
2.9 Five Stages of Relaxation : Long term practice is necessary for relaxation. There are five stages of
relaxation. On the basis of period of practice
1. Auto suggesting with complete concentration.
2. Experiencing the vibrations and flow of vital energy.
3. Experiencing the difference between body and vital energy.
4. Experiencing the vibration of Karma Sharira.
5. Experiencing pure consciousness.
2.10 Complete Kayotsarga
What is relaxation : Kayotsarga is the total relaxation with self-awareness. Kayotsarga literally means
abandonment of the body coupled with a high degree of conscious awareness. Autosuggestion is the basic tech-
nique of the technique of kayotsarga.
Modes of Kayotsarga : Kayotsarga can be done in three postures in standing, in sitting and in lying.
Kayotsarga is standing posture is good, medium in the sitting posture and general in the lying position.
1. Kayotsarga in Standing position : Stand erect and straight. Keep both the arms hanging down and
touching the thighs. Keep a distance of half a foot between both the feet. Keep the spinal cord and neck straight.
Keep the head a little bent. Keep the chin at a distance of four fingers from the chest.
2. Kayotsarga in Sitting position : Sit in any comfortable posture. The backbone and neck should be
straight. Keep the chin at a distance of four fingers from the clavicle. Adopt Brahma mudra or Gyan mudra for
hands.
3. Kayotsarga in lying position : Lie down on the back, keeping the distance of about a foot between
both feet, hands about six inches away from the trunk, palms turned upwards and eyes softly closed. Head and neck
should be relaxed. Keep the body still, motionless and relaxed.
First Step : Be ready for kayotsarga. It starts in the standing position. Arrange for a space for lying and take
the oath while standing
--= -ii+i i . ii l-z-+i i . l=i ti+i i .
l=-ni+i i ii +-nii l-iiii ailn +i--=n
I take oath of kayotsarga to release my physical, mental and emotional tensions. During kayotsarga,
I would not go to sleep and if I go, I would come back. (The time period for kayotsarga is fixed).
Second Step : Stand erect while the hands should touch the thighs. The heels should be joined while the toes
should be kept apart. Cross the fingers of both the hands and lift them up, above the head while breathing in. Now,
stand on the toes and give tension to the body by pulling it up. Now bring the hand down to the thighs while releasing
breath and feel the relaxation. Repeat it thrice to experience the tension and relaxation positions (3 minutes).
Third Step : Lie on your back with feet closely touching each other. Cross the fingers and spread the hands
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towards the head. Give the tension as much as you can. Also practise moolbandh along with it. Bring your hands
down and feel the relaxation. (Repeat it thrice to experience the tension and relaxation position)
Keep a distance of a foot between the feet. Keep the hands about six inches away from the trunk, the palms
turned upwards. Come in the kayotsarga position. Softly close the eyes and slow down the breath. Keep the body
motionless like an idol. Remain completely still till the period of kayotsarga.
Feel the heaviness like that of lead in each part of the body. (1 minute)
Feel the lightness like that of cotton each part of the body. (1 minute)
Fourth Step : Slow down and calm the breath. Concentrate your mind on the big toe of the right foot.
Autosuggestion, relaxation May the whole parts of the big toe relax The big toe is relaxing. Experience that
the big toe has relaxed. Now pass on to the other parts of the right leg fingers, toes, sole, heel, ankle, upper part
of the foot, calf muscles, knee, thighs and buttocks autosuggest relaxation and experience it.
In the same way, concentrate on each part of the left foot from the big toe to the buttocks suggest relaxation
and experience it. (7 minutes)
Relax the complete part of the lower abdomen, the inner parts of the abdomen both the kidneys, big intestine,
small intestine, pancreas, stomach, spleen, liver and diaphragm.
Complete part of the chest heart, right lung, left lung, ribs, complete part of the back vertebral column,
spinal cord and neck. Complete part of the right hand thumb, fingers, palm, wrist, wrist to elbow, elbow to
shoulder. (3 minutes)
Now relax head and the adjoining parts i.e. from neck to scalp. Throat, larynx, chin, lips, jaws, teeth, tongue,
palate, right temple, ear, left temple, left ear, right eye, left eye, forehead and head concentrate on each part,
suggest relaxation and feel it. (5 minutes)
Experience the flow of white colour all around the body. Experience the coolness of the aura. Feel peace in
every particle of the body. (10 minutes)
Now experience the Science of separation. Like butter can be separated from the liquid by the churner,
similarly body can be separated from the soul by the process of relaxation.
1. Body is unconscious, soul is conscious. 2. I am not the body but the soul.
3. Body is seen whereas I can see. 4. Feel the seen seeing nature. (10 minutes)
Fifth Step : Concentrate the mind on all the parts of the body from the big toes of the foot to the head.
(Suggest this three times)
Experience that every part from the feet to the head has become active Experience or feel the vital energy
in every part.
Take three long and deep breaths and finish kayotsarga. Experience activity in every part with three long and
deep breaths. Resume the sitting posture.
Join both the hands on the centre of bliss and recite Sharan Sutra three times
~t - =i iln.
l=z =i iln.
=it =i iln.
+ lni- i-n =i iln
Now come into Vandanasan and pray for truth
i < =-- . < =-- . < =--
(If someone doesnot return after the completion of kayotsarga, donot touch him or awaken him; recite Sharan
Sutra in his ears and he will retain consciousness).
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Questions
1. Essay Type Question
1. Write an essay on the utility of release of tension.
2. Short Answer Type Question
1. Write about the nature of patience.
2. Explain who is patient.
3. Very Short Answer Type Question
1. It is said in Dashashutskand Aagum Basic is Mohaniya Karma and the rest is _________________.
2. Sangam Deva gave lot of pains to ______________.
3. _______________ was a great philosopher.
4. The main reason of tension is ______________ emotion.
5. The first solution to awakening of power is _______________.
6. What is the fourth determination of welfare?
7. Who said it The key to success is patience?
8. Where is the bhawana of Dhratibal found?
9. Who was Gurjiaff?
10. Where is it found Hatred and Jealousy are the seeds of karma?
Reference Books
1. Amurt Chinten Acharya Mahaprajna
2. Chitta aur Mann - Acharya Mahaprajna
3. Bhagwati Aradhana - Acharya Shivarya
4. Preksha Dhyana-Prayoga Pathati - Acharya Mahaprajna
5. Preksha Meditation : Kayotsarga - Acharya Mahaprajna
6. Bheetar Ki Aur - Acharya Mahaprajna
Author : Samani Sthitpragya
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Unit : 5 Development of Emotional and Spiritual Values
LESSON 17 :
Development of values in personal lifr through Contem-
plation Greedlessness, Tolerance, Fearlessness, Modesty,
Straightforwardness
0.0 Introduction
1.0 Development of Values in Personal Life
2.0 Greedlessness
2.1 Meaning of Greedlessness
2.2 Nature of Greedlessness
2.3 Importance of Greedlessness
3.0 Tolerance
3.1 Nature of Tolerance
3.2 Who is Tolerant
3.3 Importance of Toleration
4.0 Fearlessness
4.1 Nature of Fearlessness
4.2 Posture of Fearlessness
4.3 Result of Fearlessness
5.0 Politeness
5.1 Meaning of Politeness
5.2 Nature of Politeness
5.3 Importance of Politeness
5.4 Types of Politeness
5.4.1 Apparent Politeness
5.4.2 Actual Politeness
5.5 Hndering factors in development Politeness
6.0 Straight Forwardness
6.1 Meaning of Straightforwardness
6.2 Nature of Straightforwardness
6.3 Importance of Straightforwardness
6.4 Hindering factors in development of Arjav
6.5 Process of self Purification : Straightforwardness
0.0 Objective
Shyamdhar Singh has written in his book Principles of Sociology that Value are Emotive. Man is emotionally
associated with values. Emotional values inspire him to fight and die. History is witness that man has laid his life for
protection of such values. To discover the value of truth, Lord Mahavira left his princely luxuries. Lord Buddha also
abandoned every thing. To fulfil the value of dutifulness, King Harish Chandra accepted the job of watch guarding
the graveyard. Maharana Pratap saw his children dying, but didnt accept the supremacy of King Akbar to protect
the values of freedom, self-respect and religion. Mahatma Gandhi gave the cost of his life for saving the values of
Hindu-Muslim unity. All these examples are proofs that values are emotive.
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According to Dr. D.L.Sharma, values are absolute from the view of idealistics. They donot change according
to place, time, etc. He called them Satyam, Shivam and Sunderam, which are associated with the three aspects of
man knowlegdeable, action and devotional. These are called knowledge, action and devotion in Gita. These
spiritual values are high and absolute.
1.0 Development of Values in Personal Life
Prof. Radha Kamal Mukerjee has defined values in his book The Social Structure of Values as Value is a
complex completeness, a life social ideal condition. According to this definition, values are related to complete
personality and are based on physiological needs, social relations and ideals of man.
According to Dorothy Values are those, on the basis of which, a man selects his path and decides his good
and bad. Fairchild opines about values that, It is the efficiency, which measures human satisfaction. Values are
psychological facts, which cant be measured by any means. There is a lot of difference between value and utility
because the fact about value is in the mind, not in external things. Values can be known psychological or social
research but their authenticity or relevance cant be classified. They are the final source of inspiration of all conscious
logical behaviour.
Development of values are possible by contemplation in personal life. Contemplation brings about a change in
our behaviour eg. Contemplation of leaving develops greedlessness, contemplation of tolerance develops the ca-
pacity of tolerating, contemplation of fearlessness reduces fear, contemplation of politeness develops politeness,
contemplation of straightforwardness reduces cheating, contemplation of detachment reduces attachment, contem-
plation of health balances emotions, self-analysis purifies the society, contemplation of solitariness breaks the bond
of love and hatred. This way, contemplation develops values in personal life.
2.0 Greedlessness
The one who abandons matter with full determination is the giver. One meaning of giving up is poor but the one
who becomes a giver by sacrificing, achieves greedlessness.
2.1 Meaning of Greedlessness : To leave means greedlessness. Greed is bondage. Breaking from bond-
age is leaving greed. The basis of all bondage is greed. Greed gives rise to desires. Thus, one who is free from
desires is a giver, which means one who has nothing. Dr. Mahavira Saran Jain has given the following meanings of
giving up
1. Lack of matter
2. Non-acquisitiveness
3. Lack of desire of anything, which one doesnt have
4. Practise to remain non-acquisitive
5. Lack of attachment towards possessions
6. Abandoning ego, greed, desire, non-satisfaction and attachment, etc.
7. Realisation of difference between soul and non-soul and abandonment of every material and at
tachment towards body.
2.2 Nature of Greedlessness : According to Acharya Shri Mahaprajna Love for others give bondage
and for oneself gives freedom. Bondage means love flowing towards others. It is not the narrow limit of personality.
Those who love their existence cant bind others. Bondage leads to bondage and freedom to freedom. The essential
condition to get rid of external bondage is mental freedom and internal inspiration.
Lord Mahavira was a staunch follower of greedlessness. He said Only that can realise his soul, who is free
from attachment. The path of spiritual practise is the path of greedlessness. Attachment is a hindering factor in
spiritual practise. Greed can be overcomes but its possible only when mind is concentrated on the goal. To reach the
giving up stage, one should practise detachment, truth, penance and sacrifice.
2.3 Importance of Greedlessness : Though in social life, detachment for everything cant be practised
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completely, but attachment towards matter can be reduced. When a person develops detachment, then departing of
matter does not create mental unrest but develops satisfaction. Tendency of good is very complicated. It is the cause
of all the problems. A greedy person wants rest, luxury and is lazy. A greedy person changes his way of thinking and
also the direction of his life.
Gautam questioned Lord Mahavira What does a being get from greedlessness? Lord Mahavira replied
Freedom makes him to give up. Nobody comes to him for anything. He becomes the king of all the three lokas.
~l+ --i :tlni-. z ni +ilil-i
i lnn-ln< i +- . t- nin-
In this way, development of greedlessness is necessary for development of spiritual values. Contemplation of
greedlessness develops the feeling of giving up.
3.0 Tolerance
Tolerance is a power of our consciousness and a light, which enlightens our lives. Those who dont tolerate
pains, dont enlighten their lives.
3.1 Nature of Tolerance : The opposite of anger is forgiveness. It has two meanings first, patience and
tolerance and second, capable of tolerating. Forgiving person is efficient and capable. Though he can punish the one
causing pain but bears the pain with equanimity. Due to his tendency of forgiving, he overcomes anger by pacifying
feelings. Gautam questioned Lord Mahavira What does a being gain from tolerance?
Lord Mahavira replied He overcomes sufferings by tolerance.
Tolerance means tolerating favourable and unfavourable conditions with equanimity.
3.2 Who is Tolerant? :One who has to enlighten his life, has to become tolerant. Alongwith tolerance, one
needs to develop will power. Gradually, one should practise tolerance. Without toleration, one cant do great work
in life. It is said that one who tolerates pains and sufferings reaches the summit of progress.
One way of developing tolerance is Relaxation. When one practises relaxation, in standing position and bears
pains, he simply tolerates them. Developing viewer and knower feeling and getting rid of worries in this condition is
true relaxation.
3.3 Importance of Toleration : Toleration does not let a persons energy go waste. Preserving energy
makes one great. Development of Toleration is essential to prevent wastage of energy. As Lord Buddha
ariua 4a t -nfiiu sn4 4ia+
si4 ifri r+s<nii aiuaia +if< fn 4fa++
Until I achieve enlightenment, I will not move from this position. This is the height of toleration. Lord Mahavira
tolerated countless pains for twelve and a half years. Life of Acharya Bhikshu was full of pains. He tolerated all those
sufferings, which resulted in Terapanth Dharmasangha.
Those who dont get afraid of pains in life and tolerate them, achieve success. We can develop tolerance by
practising contemplation of tolerance.
4.0 Fearlessness
Fearlessness means Lord and Shiva. Lord is knowledge and person with no possessions. Only he can get rid
of fear, who has acclaimed Self-Realization.
4.1 Nature of Fearlessness : The beginning of non-violence is fearlessness. Also, the beginning point of
development of psyche is fearlessness. The gist of speech of Lord Mahavira is fearlessness. A lazy person suffers
fears from all sides. Non-lazy doesnt fear at all. Lord Mahavira asked GautamWho is a being afraid of?
Gautam repliedWe dont know. Kindly tell us.
Lord Mahavira replied A being is afraid of pains.
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Gautam askedWho is the giver of pain and what is its reason?
Lord Mahavira replied The giver of pain is the being himself and the reason is laziness.
Gautam askedWho ends the pain and what is its cause?
Lord Mahavira replied The being himself ends the pain and its cause is non-laziness i.e. the one who is non-
lazy doesnt suffer fear. He is fearless.
In the words of Mahatma Gandhi, Fearlessness is the height of detached stage. When a person is firmly
determined, he doesnt move back and tries continuously. Then he develops fearlessness and reaches his goals.
According to Vishnu Prabhakar, When a person overcomes all fears, he becomes fearless and achieves realisation.
Those who pray power, will definitely have to overcome all fears. Actually fearlessness is freedom. Gandhiji asked
everyone to practise fearlessness. Though nothing is impossible for man in this world, but it is tough. Those who
determine to become fearless, cannot be stopped by anything. Rather, the hindering factors become his power. This
is known as Self- Realization. Gandhiji said, Fear is with body. Detachment from body makes one fearless. If we
consider deeply, we woud realise that fear is merely our imagination. If we detach from money, family and body,
then where is fear left? Self- Confidence is necessary to become fearless. A person with Self- Confidence can
successfully practise Fearlessness.
According to Acharya Mahaprajna, Fearlessness comes from wisdom. When wisdom awakens, one be-
comes a Tathata, which meansliving in present and accepting whatever one has. Accepting incident as an
incident is Tathata. It is not necessary to associate fear with it. Tathata comes from within.
4.2 Posture of Fearlessness : When fearlessness arises, its posture is formed. External symptom of
posture of fearlessness is - happiness on face. There is unlimited peace inside. Fear activates Sympathetic Nervous
System and increases the secretion of Adrenaline. Fearlessness activates Parasympathetic Nervous System. There
is no excitement at that time, only peace is experienced.
The measure to develop fearlessness is Contemplation. It removes fear and strengthens fearlessness. The
principle of contemplation is based on the opposites. Impure emotions can be overcomed by pure ones. If a person
contemplates with alertness and with positive feelings, then he develops fearlessness.
Acharya Mahaprajna says, To develop fearlessness, develop non-violence, truth, non-acquisitiveness as they
are the postures of fearlessness. Those who develop these feelings become fearless.
4.3 Result of Fearlessness : Transitoriness leads to fearlessness. The beginning and end of religion is
fearlessness. Renouncement starts and ends with fearlessness.
Only the one who has achieved fearlessness, eminates rays of fearlessness from his aura and can further radiate
fearlessness. Rays of fearlessness make the environment around fearless. Gist of life lies in fearlessness.
5.0 Politeness
5.1 Meaning of Politeness : Politeness means polite behaviour. Hardness is completely abandoned i.e.
one feels compassionate towards pain of any being. One considers everybody like his soul. Lord Mahavira said
li~i i--= n n i.e. politeness is the basis of religion.
5.2 Nature of Politeness : In the 29
th
chapter of Uttaradhyana Sutra, it is mentioned that Gautam
Swami asked Lord Mahavira What does a man gain from politeness? Lord Mahavira replied- Practising polite-
ness, one receives pious feelings and thus destroys the eight places of arrogance. In Uttradhyana Sutra, polite-
ness means softness. The person who has polite behaviour is polite. Politeness brings sweetness and success in life.
Polite person can make any environment favourable for himself. The principle of moral consciousness is polite
behaviour. Some people are cruel. But if one practises politeness, one can prevent oneself from behaving in a cruel
manner. Politeness also helps develop friendliness for all, equanimity towards every being and consciousness of
non-insistence. Non-insistence leads to Anekantic viewpoint.
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5.3 Importance of Politeness : Ego produces unrest in family life, struggle in social life and is the cause of
defeat in political life. For family and social development, mutual love, friendliness and compassion are a must.
Politeness develops these properties. It develops non-insistence, right viewpoint, tolerance and generosity towards
others.
Politeness is very helpful in political life also. Without politeness, a political leader can never be successful in a
democratic rule. With reference to this, the struggle described in the epic Kamayani of Jaishankar Prasad, is quite
inspiring. Manu, the king of Saraswat kingdom leads an ill-discipline life. The public had to face tough laws. Ida tells
Manu that the king too, should follow the rules. But it does not effect him. He does not take care of his masses and
is after Ida. As a result, the public revolts against the king. Manu cruelly killed many people with his sword. Ulti-
mately, Manu gets defeated in front of great power of public.
This episode inspires that a person cannot be a popular ruler until he develops politeness. It is more relevant in
present times. It can be developed by contemplation.
5.4 Types of Politeness Politeness of two types from psychological point of views 1. Apparent Polite-
ness, 2. Actual Politeness
5.4.1 Apparent Politeness : A person practicing such politeness is polite only externally. He behaves in a
sweet manner and speaks politely but is egoistic and selfish from within. Such people are cheats and cannot be
considered polite.
5.4.2 Actual Politeness : Such a person is polite from within. He develops politeness, non-egoism and
generosity in life. This is the true form of politeness.
5.5 Hindering factors in development Politeness : The opposite emotions of politeness are ego,
proud, arrogance and hardness. The condition opposite to politeness is hardness of mind, speech and action.
According to Dr. Mahavir Saran Jain, Ego is the path of vice. It takes us away from self-consciousness. It in-
creases our attachment towards external aspects. Proud leads to egoism. This proud and arrogance destroys
politeness and we lose our intellect. Our power to understand finishes. It destroys the softness of heart. Our mind,
speech and actions become shrewd. Acharya Samantbhaadra has mentioned eight types of arrogance in
Ratnakaranda Shravakachara
aia si +n aifa nf& asi s+
aiif-4 ifa- 4irna4i++
i.e. arrogance is due to eight things 1. Knowledge 2. Prayer 3. Family 4. Caste 5. Power 6. Shradha
7. Penance 8. Body
Because of arrogance, king Bahubali could not achieve salvation even after mediating for one year. On being
warned by his sisters Brahmi and Sundari, he removes his ego and the moment he develops politeness towards his
younger brothers, he achieves salvation.
The one who is not the slightest arrogant about these eight things, is actually polite. Politeness destroys the
enemies of hatred. It turns hard-hearted person into a soft-hearted person. It develops internal properties. Actually,
the one who is polite towards his soul can be polite towards others. Even on being harmed, a polite person forgives.
An egoist person experiences proud over his powers and gets deviated from his goals and ultimately gets defeated.
Contemplation of politeness removes the hindering factors in its development.
6.0 Straight Forwardness
Indian tradition has the provision of regret for purification. For this, one needs to reveal his faults and weak-
nesses. Only straightforward soul is pure and only pure soul can practise religion.
6.1 Meaning of Straightforwardness : Straightforwardness i.e. simplicity. Simplicity is that light, which
can be seen all around. The word has straightforward two meanings simplicity and salvation. In
Uttaradhyayanchurni, the meaning of straightforwardness is one who has property of simplicity.
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6.2 Nature of Straightforwardness : In Gita, straightforwardness is considered as an important part of
meditation. While explaining the sources of knowledge to Arjun, Lord Krishna has given place to simplicity after
lack of arrogance, lack of arrogant behaviour, non-violence and forgiveness. As is said in the thirteenth lesson of
Gita ifa-<fi-frui +iif-ai+ i.e. a person can practise truth after abandoning cheating and can
purify his soul. In this way, simplicity prepares the ground for practise of truth and cleanliness.
In Uttaradhyayan Sutra Lord Mahavira has said
uirt a4i4u rii u&u faar+
fa-ii s ir i4fu-a - siy++
i.e. one who is straightforward gains purity, one who is pure can practise religion. One who practises religion
achieves salvation.
Straightforwardness is an ingredient of purity. Both are closely related.
Gautam asked Lord Mahavira, What does one achieve from straightforwardness? Lord Mahavira replied,
One gains simplicity of body, mind and speech from straightforwardness and becomes the follower of religion.
6.3 Importance of Straightforwardness : It is important in building healthy body, pure mind, and
discovery of the Self and in building environment of social belief. It removes cheating and shrewdness and estab-
lishes uniformity in mind, speech and action. It strengthens the feeling of friendliness in family and social life.
6.4 Hindering factors in development of Arjav : The feelings opposite to simplicity are illusion,
cheating and shrudness. A person with such a feeling live an artificial and antisocial life. While explaining illusion,
Acharya Shubhchandra says in Gyanarnav -
-i ffuiai+ta i uf-<+
siss+rinai fa+fa +tfaai ri++
nnisn4 s<t ia+
tnina fsi44n4ai++
i.e. illusion is the motherland of ignorance, house of illfame, pit of wise, path to door of salvation, door of health
and fire to burn a grand jungle.
Due to illusion, a person cannot understand what is natural and what is unnatural? What is straightforward and
what is artificial? In this way, illusion hinders salvation. Cheating and cunningness provoke bad qualities. It frustrates
our personality. It increases our inner conflict. It disturbs our concentration, weakness our memory and imagination
power. It solidifies the mental complexes. Such a person neither has the strength of character nor has the uniformity
in personality. He cannot surface his conflict. His personality bifercates. In such a condition, mental diseases, fobia,
etc. diseases are produced. To prevent such mental diseases, a person should have truth in his heart. Truth helps
express suppressed desired on a conscious level and a person becomes capable on having a control on it. There-
fore, simplicity alone releases illusion and its ill effects. Illusion traps one in love and hatred and thus one forgets the
real nature of his soul.
6.5 Process of Self Purification : Straightforwardness : Lord Mahavira said He who is straight-
forward, gains serenity. The heart of a shrewd person is never serene. The heart of a child is simple, so all love him.
But as a person grows he develops cheating, shrewdness, cunningness, which produce an environment of non-belief
towards others and the gap of enmity increases. A Sanskrit poet has said =-i- =ni = -i. +i z <i +- i i.e. a
needle is simple. Therefore, it joins two into one while a scissor is unstraight, therefore, it cuts one into two. Had
every persons heart an open book then man would have never feared another man. Today, every man fears another
man because he has the tendency of cheating others. So the need is that the man becomes simple and vigilent
towards the environment. The one who is simple can never be cheated by others. Simplicity is that light in heart in
which everything becomes clear.
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Simplicity helps develop good properties and surfaces suppressed feelings on conscious level. Its a process of
self-purification. It makes the character and behaviour of a person true. Contemplation of straightforwardness
develops simplicity in life.
Questions
1. Essay Type Question
1. What is the utility of politeness in our life?
2. Short Answer Type Question
1. Explain the meaning of greediness.
2. Explain the importance of toleration.
3. Very Short Answer Type Question
1. What is the meaning of the word fearlessness?
2. What is the starting point of non-violence?
3. What is destroyed by money?
4. Who is the author of The social structure of values?
5. What is the key to moral awakening?
6. According to Acharya Mahaprajna Fearlessness comes from ___________.
7. The meaning of Arjav is _____________________.
8. In Gita, straightforwardness is taken as a part of _________________.
9. Dharma stays in that which is ________________.
10. The basis of __________ emotion becomes fix with arjav.
Reference Books
1. Uttradhyana Sutra Acharya Tulsi, editor Acharya Mahaprajna
2. Amurt Chinten - Acharya Mahaprajna
3. Gyanarnav Acharya Shubhchandra
4. Preksha Dhyana : Kayotsarga - Acharya Mahaprajna
5. Tum Anant Shakti Ke Strot Ho Muni Nathmal (Acharya Mahaprajna)
6. Dharma Ke Dash Lakshan Dr. Hukumchand Bharil
7. Vishva Chetna tatha Sarvadharma Sambhav Dr. Mahavira Saran Jain
8. Gita
9. Samajshastra Ke Sithant Shyamdhar Singh
10. Education and Indian Society Dr.D.L.Sharma
11. Mein : Mera Mann : Meri Shanti - Acharya Mahaprajna
12. Abhay Ke Khoj - Acharya Mahaprajna
Author : Dr. Samani Sthitpragya
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LESSON 18
Development of values in personal life through contem-
plation Detachment, Balance of Emotions, Self-
Analysis,Solitariness, Transitoriness
0.0 Objective
1.0 Detachment
1.1 Nature of Detachment
1.2 Who is detached
1.3 Importance of Detachment
1.4 Detached Actions
2.0 Balance of Emotions
2.1 What is Emotion
2.2 Emotional Control and Science of Living
3.0 Self-Analysis
3.1 Nature of Self-Analysis
3.1.1 Ways of Self-Analysis
3.1.2 Importance of Self-Analysis
4.0 Contemplation of Solitariness
4.1 Nature of Contemplation of Solitariness
4.2 Importance of Contemplation of Solitariness
5.0 Contemplation of Transitoriness
5.1 Importance of Contemplation of Transitory
0.0 Objective
In lesson 17, we described the development of values in personal life through contemplation of greedlessness,
tolerance, fearlessness, modesty and straightforwardness. In this lesson, we will study about the contemplation of
detachment, balance of emotions, self-analysis, solitariness and transitoriness.
1.0 Detachment
The practise of detachment is very important. Whenever there is attachment, actions stick to the soul. Detach-
ment develops the feeling of discovering the soul where as attachment is exactly the opposite. These are known as
restraint and non-restraint in Jain Philosophy.
1.1 Nature of Detachment : The meaning of detachment is to abandon the consciousness attached to
matter, to dilute its density, to reduce the contact of consciousness with matter. Where this happens conscious
resides in entire life and attachment is reduced. Detachment is intellectual abandonment of matter. The highest
development of detachment is sacrifice. Without detachment, attachment starts surfacing in sacrifice. Jain Scholar
have divided it into four parts in a physical way 1.Desire for matter 2. Efforts to get it 3. Achievement of matter
4. Use of achieved matter.
Personality deteriorates in attachment and grows in detachment. Attachment makes one extrovert, detachment
introvert. Attachment is unlimited like the sky :-zi t ~ini= =ni ~i -i
And in detachment, there is a control over things. Gita explains the yoga of detachment. Detachment is a
great principle.
1.2 Who is detached? : A detached person abandons the external world and is completely free of all
bondages. He is not involved in any worldly matters and does not move around to fulfil his purposes. As dirt sticks
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due to moisture, similarly bondage develops due to attachment. King Bharat Chakravarti was beyond the princely
luxuries even while living in the palaces. As is said in Uttradhayanasutra ti i n n i . -i ln-: iliii.e.
when the mind rises above the worldly level, it becomes detached. Sthulibhadra did his Chatur masa in the house
of a prostitute named Kosha, but was not slighest attached or moved. He had achieved extreme detachment.
Detached mind is not effected by external things.
Yogiraj Krishna said- I sit natural. I am detached from karmas, therefore, these karmas cant bind me - -
ni -il- +ni li. l--l-- i- !
It is not possible to rise above the sensation of like or dislike without practise. In Gita neutral means soulful
(Atmavana). Soulful alone can be detached. He cant be bound by karma. As is said in Gita
4inu-4a+ifi, aiauf--au4+
i--a a +ifi, faraf-a ria4!++
The way to become soulful is experiencing non-doerness in action. Seeing, touching, smelling, breathing
these all are jobs of the senses. Sensation is not my fundamental nature. In this way, one who realises his knower
viewer nature, becomes soulful.
1.3 Importance of Detachment : The importance of detachment is mentioned in Gita as Those who
are detached from actions and their fruits and devote every action to God, stays away from vice while staying in this
world as lotus stays away from mud while staying in it.
Acharya Mahaprajna mentions is Sambhodhi that One who is detached from the subjects of the senses,
does not duffer any grief. He is not involved in the world like lotus in water.
1.4 Detatched Actions : An important way of achieving goals is detatched actions. Since its not possible
for a worldly person to abandon all actions completely, therefore, those who abandon its fruits are true tyagi.
Therefore, Lord Krishna has said very clearly
4ifri+ia i +n +<ifa+
i ++nraii a uni:a+fi++
i.e. you have the right only to act, not for its fruit. Therefore, dont desire for fruit and simple do your actions.
This is detatched actions. Acharya Mahaprajna has analysed nishkam karma in Sambhodi as
ii ii ifs, s<nnia-+nifa +
frifa fiai-i:ui, i+i 4i-4sai++
The one who abandons the fruits of his action, achieves salvation.
To develop detachment, one should contemplate it and overcome attachment.
2.0 Balance of Emotions
Balance of emotions is very essential for a person. When intellectual development is emphasised, emotional
development is ignored, emotions become unbalanced. Thus, such a person cannot control himself. Therefore,
rectification of emotions is a must.
2.1 What is Emotion : According to Acharya Mahaprajna Fear is an emotion because of which person
suffers physical and mental pains. If the emotions f free and stress are reduced then many psychological diseases can
be overcomed. According to Psychology, a person has basic tendency and emotions. Since emotions effect our life,
therefore, there should be balance in emotions. When a child grows, he needs special guidelines from his parents
because that is the time when special types of harmones are secreted within the body. The child undergoes physical
changes. He realises feelings of angry, insult, fear, respect, etc. If the emotions at that stage are controlled, the child
progresses, otherwise he can be led towards crime. Thus education of emotion control is quite essential.
2.2 Emotional Control and Science of Living
Emotions effect our glandular and nervous system. To balance the emotions in a child, he needs the education
of emotional development in order to develop his future. Education of Science of Living helps in emotional devel-
opment. Future of a child depends on the education given in childhood. An important part of education is to do the
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all round development of a child. For allround development, balanced development of four aspects i.e. physical,
mental, emotional and intellectual, is a must. Balanced development of these four aspects refines the emotions.
Science of Living has been considered scientifically and spiritually for emotional development. For balancing
glandular and Nervous System, awakening of psychic centres place an important role. As it changes, the feeling of
heart which in turn refines behaviour and habits. Spiritually speaking, when the third eye awakens emotions are
controlled. In Science of Living, third eye means awakening of intuition.
Hypothalamus is the point of origin of emotions. Concentrating on it helps controlling emotions and this in
spiritual language means change in feelings of heart i.e. refinement of emotions. Awakening of third eye means
balancing of pituitary gland. Thus Science of Living even on being spiritual, is tested on scientific grounds. Contem-
plation of health is an important way of refining the emotions.
3.0 Self-Analysis
Self-analysis means concentrating on soul till one realises it. Its practical aspect is to get hold of ones feelings
which make unhappy. Concentration helps remove the evil. When mind is the proximity to the impressions of evil
which are subtle, then removing it requires the subtle process of concentration alone. Acharya Shri Mahaprajna
opines that Meditation of a few moments purifies the heart far more than many fasts done. One should concen-
trate on the departure of evils and contemplate on the development of good values, which one wants to inculcate in
life. Those who want to realise the soul should deeply concentrate on it.
3.1 Nature of Self-Analysis : Lord Buddha called continuous concentration as Smriti Upsthapana i.e.
continuously concentrating the mind in the work planned and continuously experiencing it. Lord Mahavira called it
as Bhawakriya. Concentrating on the vows taken, is necessary to fulfill them. Thus, vows should be associated
with Atmopasana. Its first principal is analysing the self everyday. Acharya Shri Mahaprajna opines, For
continuously realising the soul Shrutopasana is necessary. It supports the process of self-analysis. That channel of
Shrutopasana should be used, which supports self-analysis and uplifts the character.
3.1.1 Ways of Self-Analysis : Swete Modern has given a few points of self-analysis, adopting which a
person can develop his life. Everyday, after getting up in the morning, analyse yourself and try to incorporate a few
points so as to achieve success. These points are as follows
1. I will become the most prestigious one.
2. I will gain more success in life. I can accomplish my work in a far better way.
3. I will overcome my weaknesses.
4. I will not frustrate at the time of crises. I will work with patience, courage and double energy. I will
but all my energy to overcome my crises.
5. I will definitely achieve my goals.
6. I will uplift my standard of living and for this I will put hard labour continuously.
7. I will always remain engrossed in work.
8. I will complete my work in time. I will stick to my words.
9. I will keep my behaviour polite.
10. I will not do any wrong action.
Analysing oneself everyday in morning and evening, makes one realise unique energy in him. This is an impor-
tant way of conversing with oneself. It increases self-knowledge and ethusiasm. It helps test oneself and gain
guidelines for future.
3.1.2 Importance of Self-Analysis : According to Acharya Mahaprajna Those who prey to unbal-
ance emotions, invite diseases. One should self-analyse and be self-critical. An important point of emotion therapy
is invigilating ones emotions. We should realise that fear, anger and critisism produces diseases. Sharp impulse of
anger produces heart disease. Self guilt produces tuberculosis. In this way, we can overcome psychosomatic
diseases by self-analyses.
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According to Ravindra Nath Tagore, To uplift ones life and to gain a new direction in life, one should con-
verse with oneself considering oneself as ones close friend. Then one can clearly see ones mistakes. If the weak-
nesses are refined by self-analysis, then one can become successful. We should analyse what we have done this day,
this week, this month? If something is unachieved, then whats the reason? As Ganadhipati Gurudev Tulsi had said
4i f+4i, 4i + ri r i 4i +it4 r?
+ u+ f+ it a +ai, 4r u<i it4 r++
We should question ourself and refine our weaknesses to make our life worthy. An important way to learn self-
analyses is to contemplate.
4.0 Contemplation of Solitariness
According to Sarvarthsidhi one takes birth alone and dies alone and no one can help him reduce or remove
his pains and sufferings. Nobody comes along after graveyard. Only Dharma comes along. Considering such is
contemplating solitariness. Those who consider such do not feel the bondage of love for the near and dear ones and
bondage of hatred for others. Thus, he remains alone to gain salvation.
4.1 Nature of Contemplation of Solitariness : I am alone this is the contemplation of solitariness.
Attachment is produced in reality. It is released when the feeling of non-reality strengthens. It is said in Upanishad
-z +i ni t + i + (+n- - i.e. one who sees oneself as solitary does not feel love and grief. Regular
practice of contemplation of solitariness reduces the attachment of body, material, etc.
yni uiui si, aii<uiniii+
uui ifri iii, u- uinnii++
Soul is eternal. I am soul and rest matter is different from me. In Bhagwati Aradhana, contemplation of
solitariness is said that
ii +f< ti rir< utr< +
fi4if<u au +n y+i ui <f<++
i.e. one does wrong actions for oneself and the closed ones and thus bears the fruits of those wrong actions in
hell.
4.2 Importance of Contemplation of Solitariness : Whenever one bears the fruits of his actions, his
near and dear ones dont come to share the fruits. He has to bear everything alone nobody can share it. When he
dies, he dies alone. Nobody can share his death. Though his near and dear ones share his property, but he alone has
to bear the fruits of his actions. Here lies the importance of contemplation of solitariness. One should do it to realise
the fact of one being solitary.
5.0 Contemplation of Transitoriness
This body is transitory :n =i ~li-- The family, money, prosperity, youth and life everything is
transitory. This feeling of transitoriness dissolves ego. Otherwise there is space for getting angry. One who under-
stands = i nii l i ni--i i.e. chance and matter are transitory, he will never feel sad.
In Bhagwati Aradhana, the nature of contemplation of transitoriness has been mentioned as all the pleasure of
all men and Lords and all sukh produced from matter, is transitory and destructable. Therefore, one should take
anything as ones own forwver. Even the place one lives in should be taken as transitory. Many houses get destroyed
in earthquakes. If we take the place we live in as our own permanently, then when it gets destroyed, we feel. In verse
1713 and 1714, it is said iiin<i rnrsriif<i rfa u-urit+ u-fuiu4i ffi-i r
-iuii4i++ Since all beings are bonded to the good and bad fruits of actions, so they take the body of humans,
lords, beings of hell etc. Thus they are like the travellers on a boat who get down at their own destinations just as
people take various body forms after death as per their bondage to fruits of their action. Thus the family relations are
transitory. The relationship like that of master and servant etc. are also transitory. As people meet during the day and
depart as it gets darker, similarly, the relationship with friends, family members is transitory as they depart when their
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age finishes. As water flown from river to sea never comes back, similarly youth gone never comes back. Thus, life,
youth all are transient. The beauty of the body increases with age but after a certain limit, it reduces. It is destroyed
like a rainbow, which though appears very beautiful but is destroyed within a few seconds.
As the path made in sand is destroyed very rapidly, similarly, the strength of beings is rapidly destroyed. Fame and
publicity is also transitory like the redness of evening clouds. This world is transitory like the shape of clouds and for those
who love life, death is like a poison. Even after knowing the fact of death, people dont understand the transitoriness of this
world. This is a matter of surprise and sorrow.
5.1 Importance of Contemplation of Transitory : Archarya Shri Mahaprajna has mentioned in Ab-
stract Thinking that vibrations are occurring in the body. To know that these vibrations are continuous is perception.
In contemplation, one gets to know that these vibrations are transitory. Disease in body are also transitory. In this
way, during contemplation, one reaches the point where all illusions are removed. Lord Mahavira practised the
contemplation of transitory for six months. No man is born a God. Mahavira practised continuously and became
God. Though he took the birth as man but developed the consciousness and became God. He declared that every
man could become God by meditation. Contemplation of transitory is a way of gaining realisation of oneself.
Questions
1. Essay Type Questions
1. Discuss the nature and importance of self-analysis.
2. Short Answer Type Questions
1. Discuss the nature of transitoriness.
2. What is the role of Science of Living in control of emotions?
3. Very Short Answer Type Questions
1. Whose thought is it _ It is better to meditate for two seconds than doing fasts?
2. Which disease is caused by the emotion of anger?
3. Which contemplation is it A being has to bear his own actions?
4. What is the important source of meditation?
5. The summit of development is __________.
6. ________________ mind is not effected by external things.
7. The important source of achieving aim is _______.
8. Emotions effect __________________ and nervous system.
Reference Books
1. Sarvarth Siddhi Acharya Pujyapad
2. Bhagwati Aradhana Acharya Shivarya
3. Amurta Chinten - Acharya Mahaprajna
4. Tum Anant Shakti Ke Strot Ho Muni Nathmal (Acharya Mahaprajna)
5. Key to Success SweatModern
6. Preksha Dhyana : Prayog Padhati Acharya Mahaprajna
7. Chitta aur Mann Acharya Mahaprajna
8. Ahimsa aur Anuvrat editor Muni Sukhlal, Dr. Anand Prakash Tripathi Ratnesh
9. Jain Bharati 10 December, 1961
10. Kaisi Ho Ekisween Shatabadi Acharya Mahaprajna
11. Samchodhi Ka Samikshatamak Anushilan Dr. Samani Sthitpragya
12. Jeewan Vigyan : Principle and Practise Editor Muni Dhananjaya Kumar, Muni Prashant Kumar,
Dr. Sampat Jain
Author : Dr. Samani Sthitpragya
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LESSON-19:
Development of the Values of Collective Life by Reflection-
Devotion to Duty, Adjustment, Co-Existence, Human Unity
Outline of the Unit
1.0 Aim
2.0 Introduction
3.0 Devotion to duty
3.1 Kinds of duties
3.2 Scope of duties
3.3 Fundamental rights of man
3.4 Duty towards state
3.5 Reflection on devotion to duty
4.0 Adjustment
4.1 Form of adjustment
4.2 Five aphorisms (sutras) of adjustment
4.3 Importance of adjustment
4.4 Reflection on adjustment
5.0 CO-existence
5.1 Form of co-existence
5.2 Importance of co-existence
5.3 orld-peace and co-existence
5.4 Three aphorisms (sutras) of co-existence
5.5 Reflection on co-existence
6.0 Human unity
6.1 Form of human unity
6.2 Faith in humanity
6.3 Reflection of human unity
7.0 Questions for practice
8.0 Reference books
1.0 AIM
After going through this unit, you will come to know about :
1. Devotion to duty.
2. Five aphorisms of adjustment.
3. World-peace and co-existence.
4. Reflection on human unity.
2.0 Introduction
Every person, group, community, society and culture has some central, fundamental values, on the basis of
which he/she/it exists. A person, group, society and culture minus values is like a dead one. Actually the existence of
a society and a culture depends entirely on values. Without the development and reconstruction of values, ideals and
virtues, societies cannot live and exist. Values are the soul of every culture. There are certain values that apply to the
whole of humanity and affect the whole social organization. Values are determined by the group and the society
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itself. They, therefore, represent that particular group and society. They are the indispensable part of society. The
people belonging to a particular group share the same opinion about some particular value. All the members of that
group accept and follows them. On the basis of the unity of these thoughts and ideas, some thing o r some subject
gets recognition as value in a group.
According to Thomas and Zaneiniki ( - l-+i), Values has many aims that give meaning and satisfaction to the
members of a social group.
When we talk of the development o f the collective values through reflection in the context of science of living
we talk of the reflection on devotion to duty, adjustment, co-existence, human unity, world-friendship and communal
harmony. The analysis of these reflections is given below :
3.0 Devotion to duty
Duties and rights are the two sides of the same thing. If we living in society, want to enjoy rights, we will also
have to do our duty to the society and the state. The ancient scholars of India laid greater stress on duty than rights.
Statesmen like Chanakya expounded in detail the duties of and not the rights of man as rights are automatically
established when the duties are performed. The doctrine of duty was known as the religion of the self. They were of
the view that observance of ones religion causes immense pleasure and prosperity. If everyone does his duty
honestly and properly, ad dignity will be maintained in society and will be happy and prosperous.
3.1.0 Kinds of duties
Duties are indispensable part of society. They are of two kinds1. Legal and 2. Moral.
3.1.1 Legal duties : These are the duties for the observance of which the governmental institution compels the
citizens. It is the duty of a man not to harm the life and property of others, not to commit thefts, not to attack
anybody and not to disobey the laws of the state and to pay taxes in time. One is punished if one does not follow the
rules of the state.
3.1.2 Moral duties : These are the duties the observance of which is useful for the personal and collective
interests of man. A man may give importance to purity and good conduct his life, depending on his will. The government
does not interfere in matters like these. But to be neat and clean an d to lead a simple and good life are ones moral
duties that are of great advantages to him.
Actually the basis of legal rights too is moral. That is why duties are classified in another way also. Some duties
are positive and some are negative in nature.
3.1.3 Positive duties : Paying taxes regularly, enjoying suffrage, maintaining peace and order in the country,
co-operating the government in administration are some of the positive duties.
3.1.4 Negative duties : Not to steal, not to tell lies, not to deceive others, not to adult rate, not to accept
bribes, not to attack anybody are some of the negative duties.
3.2.0 Scope of duties : The scope of duties is very wide. Man owes duty to his family, village, society and the
country. The most important duty of man is towards himself. To make oneself healthy, well-educated, civilized and
cultured is ones first and foremost duty as society is formed by men. Acharya Tulsi, the head of the order has said
in his Anu Vrata song, If an individual gets reformed society will automatically get reformed. The society and the
state whose members are healthy, educated, courageous, civilized and industrious will certainly make progress and
prosper. Presently the scope of mans duties is not limited o his family, society or country. Man has conquered time
and space due to the development of science. Consequently the area of mans social life has increased immensely.
Regarding observing ones duties, Martin Luther King Junior has said, If a man is called to be a street sweeper, he
should sweep streets even as Michelangelo painted or Beethoven composed music or Shakespeare wrote poetry.
He should sweep streets so well that all the hosts of heaven and earth will pause to sayHere lived a great street
sweeper who did his job well. The whole human society is how the field of mans community life. Every man,
therefore, owes various kinds of duty to the whole of the human society. The ideal of the Vedic saints All the people
should be happy, all should be healthy, all should be prosperous and contented and welfare to all now applies to
each and everybody. It is the duty of each and every body to put this ideal into practice.
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3.3.0 Fundamental Rights of Man : All the great scholars think providing fundamental rights to man necessary
for his call-round development. These are the rights by being deprived of which man can neither develop his own
personality nor can he make any contribution to the welfare of society. J.S. Mackenzi has mentioned the following
fundamental rights in his book A manual of Ethics1. Right to life, 2. Right to freedom, 3. Right to employment,
4. Right to property, 5. Right to make agreements, 6. Right to education. Most of the thinkers accept these rights in
some way or the other to some extent. We will discuss these rights in brief.
3.3.1 Right to life : Not to be deprived of life is the right of each and everybody. In every civilized society this
right is recognized for the development of man and for the welfare of society. The duty of not taking away ones own
life or the life of some other person is automatically linked with this right. To deprive someone, who takes away the
life of someone else for ones ulterior motive, of his right to life and thus violates this duty, may be said to be justified
from the point of view of justice and morality. Thus the right to life cannot be separated from ones duty of not
harming some other persons life.
3.3.2 Right to freedom : Along with the right to life, every one has the right to ones all round development
freely. This right implies that every person must have the freedom to make efforts for his progress and to express his
ideas. But at the same time it is the duty of man not to interfere in the freedom of others. To deprive a person, who
interrupts social order by interfering in the freedom of others, of his right to freedom may be said to be justified from
moral point of view.
3.3.3 Right to employment : A man can progress and develop and can live in a respectable manner only by
having a suitable job depending on his ability. A person who has no proper means of living, becomes a burden on
society. That is why many scholars think that recognizing this fundamental right of man and providing him a suitable
job is an essential duty of every state. And then, it is the duty of every person to do his job honestly and devotedly,
keeping in view the welfare of society.
3.3.4 Right to property : Every person needs some material things for his development. He, therefore, ought
to have the right to own some property upto certain justified limit. At the same time, it is the duty of the person having
this right not to usurp the property of others and not to abuse his own property of a person usurps the property of
others by foul means or by force, and if he tries to harm society by misusing his own property, depriving him of his
right to property is not only justifiable but also very necessary.
3.3.5 Right to agreement : Every person has the right to get the services of others in times of need by making
mutual agreement. At the same time, it is his duty to follow the agreement and not to make an agreement, abiding by
which is not possible for him and that is against the welfare and interest of society.
3.3.6 Right to education : No one can make proper use of and develop his capacities without getting proper
education. Getting education, therefore, is supposed to be a fundamental right of man. It is the right o every person
to demand from society or state the proper opportunity to get education according to his ability and capacity. In
most of the countries, common people do not get the proper opportunities to get higher education. In this condition,
it is the duty of every state to see that all the citizens of that state get proper education according to their ability and
capacity. At the same time it is the duty of every person to avail himself of the opportunity of getting education and
to use the knowledge gained by education not only for his development but for the good of society also.
To get all the above cited rights, it is necessary for every person to fulfill all the duties that are related to those
rights. Without doing so, only asking for rights does not seem to be proper and justifiable. From moral point of view,
fulfilling ones duties is much more important than having rights. Actually, with every right is linked the duty of
respecting the rights of others.
3.4.0 Duty towards state
The best form of mans community life is presented by state. It is the state that creates the proper atmosphere
for man to live freely, state tries to provide all the facilities for the development and prosperity of its citizens.
Naturally, a citizen too owes some duty towards state. His duties are as given below : 1. Allegiance, 2. Obedience,
3. Payment of taxes, 4. Making use of suffrage, 5. Readiness and willingness for public service.
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Devotion and awareness are the most important requirements for doing ones duty. A person who is devoted
to his duty, can never be careless, unjust and dishonest. He will not fail in his duty if he has great and true love for his
nation. In order to develop the feelings of devotion to duty, practice in reflection on devotion to duty is given under
perceptional meditation. This practice arouses the feeling of devotion to duty in the mind of the devotee.
3.5.0 Reflection of Devotion to duty
1. Aspirate sound (nti ii l-). 2 Minutes
2. Rhythmical deep breathing. 2 Minutes
3. Bhastrika (il-z+i) 5 Minutes
4. Relaxation (+ii =n ) 5 Minutes
5. ResolutionI shall be aware to my duties. I shall try to keep under control the feelings of
anger, greed and fear etc. that are the obstacles n the way of fulfilling my duties.
Method of practice : Centralized your mind on the centre of peace (ii l-+ -< ). Repeat the resolution given
above for 15 minutesfor five minutes with sound, for 5 minutes with a slow sound and for 5 minutes with silent
reflection.
6. Conclude the experiment with aspirate sound. 2 minutes
4.0 Adjustment
The first and the most important element of the theory of manifold predications is relativity. Every thought,
every idea is relative. Every person thinks his own view to be right; but he can be right only when he adjusts his view
with that of other persons. Water is very essential for keeping alive. We can say that water is life. This idea is right,
but only from the point of view of intake of food. When breathing and water are compared, we find that breathing
is life. Water is only one of the means of keeping alive. Every element is intertwined with other elements. Adjustment
can be possible only when we understand the relativity of this interlinking while in motion, both the feet are relative.
One foot moves forward and at the same time the other foot moved backward. At the very next step the second
foot moves forward and the first one moves backward. Only by this adjustment, the order and unity of society and
state can be possible.
4.1 form of adjustment : According to Acharya Shri Mahapragya This is the unchanging principle of Jain
philosophy that basically, human race is one. It is divided into many parts from the point of view of utility and
practicality. To transgress utility and originality is unreasonable. Units of states are also formed on the basis of utility
but they can live together peacefully only when they are linked together with the thread of relativity. Relativity is so
significant that no nation can live if it is isolated from others Embassies of hundreds of nations in one capital of a
country are the token of relativity. If this feeling moves our hearts, we, being free from he present crisis, can come
close to the human expectation of a universal society. In spite of maintaining their faiths as members of different
religions and sects, people can work for the brotherhood of religion. People, belonging to different national societies
can, bringing their present struggles to a close, create an atmosphere of brotherhood. Our labour may be fruitful if
succeed in arousing the feelings of co-operation and adjustment in the mind every human being.
4.2 Five aphorisms of adjustment : The resultants of the point of view of manifold predication are co-
ordination, harmony and good will. To achieve them, Acharya Shri Mahapragya has given five aphorisms of adjustment
which should be used more and more. These aphorisms are like this
1. Corroborating (supporting) policy should be adopted. Ones assumption should be expounded. No one
should be blamed orally or in writing.
2. One should be tolerant to the views of others.
3. No feelings of hatred and disregard for other sects and their followers should be spread.
4. No unwanted behaviour should be meted to a person who changes his sect. Nor should he be boycotted
socially.
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5. A collective effort should be made to propage the basic facts of religionnon-violence, truth, non-stealing,
celibacy and non-possession. Attempts should be made to make these elements pervading to life.
4.3 Importance of adjustment : Neither a man nor a society can make a way alone. The path of development
can be paved by the joint efforts of the two. Knowledge and action are co-ordinated when the steps for insistence
on truth move forward. Acharya Shri Mahapragya says, Who says that philosophy cannot be lived? The philosophy
that cannot be lived is only a flight of imagination. There is no reality in it. The ideal which is not practicable is of no
use. Similarly the practice that cannot take one to some ideal is of no use. There should be a co-ordination between
practice and ideal. There are five fingers in a hand. The hand is one; all the five fingers automatically get incorporated
in it. This is monistic view. The moment we think of duality, all the five fingers assume their separate entities. All the
five fingers have their own identity. Soul is one, it is monistic. Its contact with karmas is the result of duality. A soul
liberated from karmas will never be attracted towards karmas. Virtues attract virtues and vices attract vices. The
great poet, Kalidas has written in Raghuvansh, his famous book
aia ia +ii iai -4in niiifs44+
niiniiaf-ri-ia a4 usui r++
(The qualities of the great king Raghu were linked with the other qualities like real brothers. His knowledge was
profound. Besides possessing knowledge, he had the quality of remaining silent too. He was powerful and strong
and at the same time he was forgiving and tolerant too. He renounced things and practiced charity freely but he
never hankered for name and fame.)
The complete and alround form of soul can be comprehended if one and many or monism and duality are
comprehended relatively.
4.4 Reflection on adjustment
1. Aspirate sound. 2 Minutes.
2. RelaxationPhysical self-control. 5 Minutes.
3. RecallingI believe in human relations and so I shall create
adjusting situations, Repeat this line nine times. Then think
about it silently nine times.
The following five elements are obstacles in the path of adjustment
1. InsistenceI shall use non-insistence instead of insistence.
2. Difference in thinkingI shall respect the thinking of others. I shall try to understand them.
3. Difference in interestI shall respect the interests of others.
4. Difference in selfishnessI shall not think of my selfishness. I shall think of the interest and welfare of all.
5. Difference in oppositionI shall be friendly even in the face of opposition. All the people are my friends. No
one is my enemy. 2 Minutes.
Every creature is my friend 3 Minutes
Friendship............friendship...........friendship. 1 Minutes
5.0 Co-existence
Presently we hear the echo of co-existence from the field of politics. Institutions like U.N.O. also talk of co-
existence. But it was Lord Mahaveera who propounded the principles of co-existence first of all. We find a detailed
expatiation of co-existence in Lord Mahaveeras theories of relativity and manifold predications.
5.1 Form of co-existence : Lord Mahaveera said that two contradictory religions too can exist together. For
example, permanent and non-permanent, existent and non-existent, and general and particular are contradictory in
nature yet they exist together. There is no element in the world which can be said to be absolutely contradictory or
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absolutely non-contradictory. The element that is supposed to be contradictory is non-contradictory too. Similarly
the element that is supposed to be non-contradictory is contradictory too. Both the nature go together, both co-
exist.
My existence is dear to me but I do not exercise so much right on existence as on myself. The element that is
different from me has its own existence too and this existence is as dear to this element as my existence is to me.
From the point of view of external appearance we may differ from each other, but from the point of view of
existence, we all are the same.
Body, language, geographical boundaries, sects and castesall these things do not show similarity but they all
derive life from consciousness and in the world of consciousness we are all the same, similar. The feelings of
contradiction and dissimilarity are very strong in our minds. Our senses look to the external world, and all that is
outward, external, is dissimilar. Stimulated by the feelings of dissimilarity, we do injustice to people like ourselves.
Our sense of justice can be aroused only when there is a constant flow of stream of similarity. Democracy is like a
lab where we can make experiments with equality and similarity. The theory of equal rights is the practical form of
philosophical equality and similarity. Faith in the citizens to similarity is desired for the success of democracy.
There is an account in the Bible. A man reached the Lord. The Lord, I cam at your door, dying of thirst but you
pushed me out of your house.
The man was surprised. He said, O Lord! you came at my door and I didnt recognize you how can it be
possible?
The Lord said, The man who was lean and thin and who was reduced to a skeleton and who came to you,
leaning against his stick, crying for water was none else than me.
There are accounts like man this in all the scriptures, but unfortunately man does not follow them. If he did so,
he would be free from the bonds of self and the other, a feeling of co-existence would develop.
5.2 Importance of co-existence : Family life can be peaceful and successful if all the members live in harmony.
There are many factors that cause disputes in familygeneration gap, difference in the level of thinking and standard.
In spite of these differences, people can live peacefully if they can find the elements of non-difference in this difference.
Opposition very often takes place in most of the families. What is needed is experimenting in co-ordination. If we try
co-ordination in the face of opposition, co-existence is possible in spite of opposition.
Enmity in society develops because there are no feelings of equality. There were communal and caste disputes
in the olden times. In the present period there is class-struggle. This struggle cannot be pacified unless the attitude of
selfishness is removed. We have to rise above our petty interests and to think others like ourselves. Then only
people can live together peacefully. A society can be good and worth-living in only by co-existence.
5.3 World peace and co-existence : In the present atomic age, in which violence is raging everywhere, there
are only two options before usNon-violence and world peace or total destruction. The concept of co-existence
has been strengthened because of this growing violence. If human species is to survive, it will have to resort to co-
existence.
Although all the countries in the modern period are free, there is no equality among them from the point of view
of capacity. Some countries are powerful whereas others are weak; some are rich and prosperous whereas others
are poor. There are some similarities but at the same time there are many dissimilarities as well. We cannot give
importance to any one of them. If we give importance to dissimilarities, we will think of destroying others. On the
other hand, if importance is given to similarities and equality, it will only be a sort of absolute insistence resulting in
cold war. That is why democracy and capitalism can exist together because even contradictory systems too may live
together.
5 .4 Three aphorisms of co-existence : The three ingredients of co-existence areAssurance, faith (belief)
and fearlessness. Co-existence is made possible only by assurance. It develops when people assure others that no
harm will be done to them. Then, there must be faith. When people have faith in one another, there is no fear. Thus
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we find that all the three ingredients strengthen one-another. When all of them combine, co-existence comes into
practice. When a person lives with his family and in society, there must be an atmosphere of assurance, faith and
fearlessness.
The concept of co-existence should be considered in broader terms. It must be realized that all the creature are
equal and the whole humanity is one. We must strengthen this feeling; then only co-existence will come into practice.
If we do not do so, we will always have to face the problem of casteism, colour and sect. In order to develop the
value of co-existence, we will have to reflect on it.
5.5 Reflection on co-existence
1. Aspirate sound (nti ii l-). 2 Minutes.
2. Rhythmical deep breathing. 5 Minutes.
3. Bhastrika (il-z+i). 5 Minutes.
4. Relaxation. 5 Minutes.
I shall practice living peacefully with others. I shall not support destructive and aggressive activities.
Method of practice : Centralize your mind on the centre of pleasure. Then repeat the above resolution for 15
minutesfor five minutes with a loud sound for five minutes with low sound and then for 5 minutes silently.
6. Conclude your concentration with aspirate sound. 2 Minutes
6.0 Human Unity
Unity is the basis of social security. Where there is a tradition of unity, here is joy. Quarrelling is the sign of
poverty. The house, the family, the society, the city and the nation in which there are disputes, can never prosper. We
feel the direct results of unity all the time. In a piece of cloth, there is the unity of fibers. A broom is made by the unity
of straws. It can sweep the dirth away so long as the straws are united. If they are scattered, they cannot perform the
job of sweeping.
To quarrel over trifles is sheer foolishness. Distances created in hearts are much more dangerous than external
disputes. Everybody has got his own assumptions and thinking. But even then we need a common voice, a united
voice while retaining our individual thinking.
6.1 Form of human unity : It has been said in Rig Veda (+ <) (+ ni- ii il- (Human race is one).
Lord Mahaveera has also said, (++ini -=i-i (Human race is one). The concept of = i + -+n (The
whole world is a family) wsa also there in our country. In Atharva Veda (~i <), we get the sentence, =ni-
r<-i. =ni- ni-l=+-i. ~ l-+ n-i +i n - n ni ni + ln( = - +-i t - n ni ni + ln( = - +-i
t , - n (+< = + l- -=i +i il- + +i . = ni ~- -i- = + ln( +-i t
(I create equality of mind and heart, equality of mentality and feelings of non-contradiction for you. You must
express love and affection for others in the same way as a cow expresses its affection for its newborn calf).
According to Romain Rolland, The two highly destructive world wars have atleast established the fact that the
feelings of violent and aggressive nationalities should be removed so that human relations may be developed on the
grounds of love, compassion and sympathy. Tom Pain said, The world is my Country. How shameful it is to have
disputes over trivial matters and to create enmity for those who claim to believe in the ideal of world friendship. In
stead of quarrelling, we should adopt the path of co-ordination. Unity is the way to life.
Dr. Shankar Dayal Sharma, the ex-president of India says, The education system has got a special purpose
to achieve excellence and perfection at morality alongwith intellectual achievements.
The aim of education should be to attain moral goal so that humanity may develop and the persons, desirous of
getting knowledge are motivated to live in the pure atmosphere of human love and unity. In our philosophy of the
olden times, humanity was conceived in its most perfect form, the virtues of tolerance, service, unity and good will
on which the modern concepts of secularism, democracy and socialism are based, were recognized and accepted
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in their true form. It has been said in Rig Veda (+ <) , (+ =< l i t ii < l- (Truth is one, although it is expressed
in different ways by the scholars.)
6.2 Faith in humanity
Faith in humanity should be developed in the students. They should realize that man is the best creation and
fundamentally he likes peace and goodness.
Literature implies respect for humanity. Art also helps develop humanity. It develops the creative faculty of
man. It is not affected by distance or by some particular race.
Rabindra Nath Tagore says, Humanity should rise above nationality, communalism or any other sort of narrow-
mindedness. In this only lies the welfare of humanity.
He very clearly states, Only those who feel different forms of one and the same soul existing in the whole of
human race, make progress and attain happiness.
Rabindra Nath Tagore wrote in his letter that he wrote from abroad on October 11, 1916, I wish that Shanti
Niketan should be free from all the racial and geographical bonds. The flag of the victory of the whole of the human
race will be set up here, at Shanti Niketan.
Dr. Shankar Dayal Sharma, the ex-president of India has mentioned in his book li-ii + ~iin that the whole
of the country followed the glorious path shown by Mahatma Gandhi. Millions of patriots envisaged in their minds
the strong values of truth and non-violence. We got independence in the year 1947. We have got our own constitution
to run our country. India is a democratic republic. We follow the ideals of secularism, tolerance and good feelings.
The tradition and concept of treating all the religions alike is a great force of humanity in the world.
Lord Mahavera said, To say that man is a Brahmin or Kshatriya or Vaishya or Shudra by action is not
substantial. These terms are used only from the point of view of practical unity. A man is a man. If he subsists on
learning, he is a brahmin. If he takes to defence, business and service to others, he is a Kshatriya, Vaishya and
Shudra respectively. A difference in caste does not create the bars of high and low or touchable and untouchable
among people. Mrs. Indira Gandhi once said about universities, Universities are the headlines that connect the past
and future of the whole of the humanity together.
According to Dr. Shankar Dayal Sharma, good education should serve as a bridge, a connecting link in the
unification of man and the greater society. The target of human unity and the practice of concentration of mind will
prove to be very fruitful. The prosperity and the future of the co-existence of the whole of humanity depends on
these two things only.
6.3 Reflection of human unity.
1. Aspirate sound. 2 Minutes.
2. Rhythmical Deep breathing. 5 Minutes.
3. Bhastrika (il-z+i). 5 Minutes
4. Relaxation. 5 Minutes
5. ResolutionI shall avoid communal orthodoxy, I shall develop good
feelings for the various assumptions and sects.
Method of practiceConcentrate on the centre of joy. Repeat the above resolution for 15 minuteswith
loud sound for 5 minutes, with low sound for 5 minutes and 4 minutes should be devoted to mental reflection.
6. Conclude the reflection with aspirate sound. 5 Minutes
Regarding development of values in collective life through reflection, we have discussed devotion to duty,
adjustment, co-existence and human unity. We shall discuss world friendship, nationality and communal harmony in
unit-5, lesson-20 of this paper.
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Questions
1. Essay type question :
1. Expatiate in detail devotion to duty.
2. Short answer type questions :
1. Throw light on the form of co-existence.
2. What do you mean by faith in humanity? Explain.
3. Objective type questions :
1. If an individual is reformed, the whole society will be reformed. Who said these words?
2. How many aphorisms of co-existence are there in the context of practice?
3. What is the first element of the theory of manifold predications?
4. The constant and unchanging principle of Jain philosophy is that human race is basically one. Who said this?
5. What do hundreds of embassies in one capital symbolize?
6. We hear about..............from an international agency like U.N.O.
7. Co-existence is made possible by............... .
8. Unity is the basis of social ...................... .
9. The whole world is my ........................ .
10. Actually ......................... is the basis of legal obligations too.
Reference Books :
1. Jain Darshan ke Mool SutraAcharya Mahapragya.
2. Prekshadhyan Prayoga-PaddhatiAcharya Mahapragya.
3. Political ScienceSatyaketu Vidyalankar.
4. Principles of SociologyShyamdhar Singh.
5. Jain Bharati, 3 July, 1966.
6. Abstract thinkingAcharya Mahapragya.
7. Non-violence and Anu-Vrata : Principles and experimentsAcharya Tulsi, Yuvacharya Mahapragya.
Intregration : Muni Sukhlal, Dr. Anand Prakash Tripathi Ratnesh.
8. India Culture : Some thoughtsDr. Radhakrishanan.
9. Indian values of lifeSurendra Verma.
10. Jain Bharati, 4 June, 1961.
11. Jeet AapkiShiv Kheda.
12. World peace and training in non-violenceDr. Bacha Raj Dugar.
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LESSON-20 :
World Peace, Nationality and Communal Harmony
Outline of the Unit
1.0 Aim
2.0 Introduction
3.0 World Peace
3.1 Meaning of world peace
3.2 Form of world peace
3.3 Psychological effect of friendship
3.4 Need for and importance of world friendship
3.5 Adoration of friendship : Adoration of power
3.6 The real meaning of Khamat Khamna (asking for forgiveness)
3.7 Experiments in world friendship
4.0 Nationality
4.1 Meaning of national unity
4.2 Essential elements of national unity
4.3 Need for national unity
4.4 Form of national unity
4.5 Educational progamme for national unity
4.6 Social and National Unity
5.0 Communal Harmony
5.1 Meaning of communal harmony
5.2 Form of communal harmony
5.3 Communal harmony among various religions
5.4 Importance of communal harmony
5.5 Reasons of communal craziness
5.6 Measures to be adopted for the solution of communal disputes
6.0 Questions for practice
7.0 Reference books
1.0 AIM
After going through this lesson, you will be able to know about :
1. The need for and importance of world friendship.
2. The real meaning of khamat khamna (in- iinii) (asking for forgiveness).
3. The essential elements of national unity.
4. The meaning of communal harmony.
2.0 Introduction
3.0 World Friendship
The form of world friendship is very broad. It is an excellent form of meditation. In Indian culture we find it in
its true and broad form, as is clear from the following lines:
4 fa sifa niai niaui+
a<i faiai a uri +a+++
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This hymn clearly expresses the feeling of the whole world being a family. There goes another proverb : God is
Lord of our national and of all nations.
3.1 The meaning of world friendship : When a person comes to realize that the whole world is his family, all
the people living in different pats of the world are his brothers and friends; and when he rises above the feelings of
narrow-mindedness, he comes very close to the concept of world friendship. This concept is the ideal of Indian
culture, as is clear from the expression ~in- = i - i (to consider all the creatures like oneself, not different from
oneself). Lord Mahaveera has said in scripture Dashvaikalika Sutra (<i +iln+ = z)
''u-i4s i4uy u i4ir siui+
fsfr4i u-u <-iu, si + a riir++''
(One must consider all the creatures like oneself).
3.2 Form of world friendship : Indian scholars and saint, desiring the happiness and welfare of all the creatures in
the world, have said
''u i-a ufia ui-a fai4i+
u i<ifi s4-a, i +f < <iiiia++''
(All the people of the world be happy, all be healthy, free from all sorts of ailments, no one be unhappy, and we
wish welfare and well-being of all). Thus we find that Indian ideology has always believed in the concept of world
friendship and brotherhood. Mahatma Gandhi always stood for world peace and world brotherhood as is clear
from his following message
Through Swaraj, we would serve the whole world. From this message we come to know how lofty Mahatma
Gandhis thinking was. There is an account in Young India that expresses this feeling very clearly, Gadhijis
nationalism was not narrow or chauvinistic, it was essential precondition of sound internationalism.
In this context, Mr. B.C. Roy says, Internationalism is an ideology based on the concepts of world brotherhood,
world friendship and world citizenship that inspires us not to be confined to ourselves only. It tells us about world
citizenship. When we follow this doctrine, we think ourselves to be the citizens of the world; and we do not think of
our personal welfare when it comes to the welfare of the whole world. This feeling is certainly very lofty and sacred.
Lord Mahaveera gave a very formula of frienship. Once a priest said to Acharya Shri Tulsi, Jesus Christ has
given us an excellent ideamake friends even with your enemy. Can there be anything better than this? Acharyashri
said, It is no doubt a very good idea, but Lod Mahaveera has gone even further. He says, Dont even think
anybody to be your enemy. Fist we think someone to be our enemy and then we make friends with him. It makes no
sense. Better we dont even think someone to be our enemy. Hearing this, the priest was left speechless. He came
to realize the importance of friendship.
Some persons came to Abraham Lincoln and said to him, Many people have the feeling of enmity towards
you, You are presently in power. Why dont you destroy them? Lincoln said, I am doing the same. The person
were surprised. They said, You have not put anyone into prison so far, nor have you hanged them, nor exiled them.
Then, how are you destroying them? Lincoln said, I am winning them by my courteous manner and behaviour. In
a very short time they all will become my friends. Then there will be no enemies. Thus we see that friendship is a
quality that does not break the hearts of others, it only connects people. This is the great formula of friendship.
Acharyashri Mahapragya says that many problems are solved when we develop the feelings of friendship.
Everyday we cover our minds with various kinds of dirt. The worst kind of dirt is that of enmity, jealousy. The
general rule of the practical world is that things dont always happen in the way one desires them to happen. There
are individual differences. There is difference in interests and thinking, difference in practice and order, difference in
the way of living and eating habits, difference in customs and traditions. It is not possible that these differences dont
exist and they cease to be. As there is difference in interests, all these differences can never be extinct. It is because
of these differences that feelings of enmity and jealousy are aroused in our minds and that is not desirable.
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Lord Mahaveera said, When you ill-treat others, you harm yourself only. It is uncertain that the other person
will come to some harm; but your harm is certain, there is no other way. Suppose you think ill of someone else. May
be the other people dont come to know of it, but it will clearly be imprinted in the cells of your mind. You will have
to suffer the bad consequence. In harming others, one harms oneself. One who comes to realize this simple fact, will
never even think of harming others. One, in whose mind feelings of friendship are aroused will never harm others.
Indians have always considered the whole world to be a nest (ln + -in ) in which birds (people) of all kinds
and places live together. One feels happy, gay and cheerful when one has the feelings of love, sympathy and
friendship for others, when one thinks others to be the members of ones family. Such a person does not have to fear
anyone. Where there is enmity, there is fear; where there is friendship, there is fearlessness. Enmity and fear, friendship
and fearlessness always go together. One, whose mind is filled with fear, considers other to be ones enemy. One
who has no feeling of fear in ones mind, may consider the others, trying to harm, one, to be ignorant, but not an
enemy. The habit of friendship is strengthened by the practice of always thinking of the welfare of others. lnl-i n
=i (= nn - + i: (I have friendship will all, no one is my enemy) As this feeling gets strengthened in the mind
of an aspirant, the feelings of enmity are destroyed. The person who has friendly attitude and disposition, is always
happy and one who does not friendly attitude and disposition is always unhappy. An unfriendly mind is never at rest,
it is always violent, aggressive, full of hatred and also complex. The fire of revenge is constantly burning in it. On the
other hand, a friendly mind is always free from all these disturbances.
One who nurtures the feelings of friendship may put oneself to trouble but will never put others to trouble. Such
a person never thinks the other person as some one else or an enemy. It is the idea of consdiering someone to be
an enemy that causes trouble. Khalipha Ali continued fighting with his enemy for year. Once it so happened that he
got his enemy under his control. He sat on his chest and was about to strike him with a spear when the foe spat on
his face, Ali got furious for a moment, but then said, Well, we shall not have a fight today. The people said, Do not
be foolish. You have got your enemy under your control after so many years and you are letting him go. Ali said,
The holy Quran says, Do not fight when you are in anger. I got angry, and so, following the dictate of the holy
Quran, I have decided not to fight today. Even the enemy was surprised He asked, Had you been fighting for so
long without anger? Ali said, Yes, I was fighting with you, but there was not anger in my heart. The enemy fell at
his feet. He realized that one can fight even without any feeling of anger. He gave up all his feelings of enmity and
became his friend. The cause of fighting may be different but not to fight when in anger is a sign of friendship. There
remains no duality when there is a broad form of friendship. ~i-i n i= consider all the creatures as yourselfthis
is the resultant.
3.3 Psychological effect of friendship
It is unfortunate that we have forgotten the simple truth that man can be inspired and motivated by the pure and
holy feelings of love and friendship and not by the feeling of anger, enmity and harsh behaviour. Scientific research
has shown that even plants can be developed agricultural yield can be increased and flowers can be brought to full
bloom by good and loving feelings. Just imagine to what extent man, who has got consciousness, can be moulded
and transformed by showering on him the feelings of love, affection and friendship. Man is not stone. Even stone can
be melted by good and tender feelings. Even a big and heavy rock can be lifted high when 5 or 6 persons try to do
so because they are devoted to this task and are determined to do so.
Politeness and modesty win everybody. There goes the proverbpoliteness costs nothing but buys everything.
When we exhibit tender feelings for someone, his/her heart will certainly be softened. Research shows that by
showering love, affection and tender feelings, cows give more milk, trees yield more flowers and fruits and creepers
change their direction. A Christian lady once performed an experiment. She planted some plants, but there was a
creeper that crept on them and covered them. The plants did not get the opportunity of developing. One day the
lady went near the creeper and said very politely, My dear creeper, I am sorry I will have to cut you down. I am
really sorry. Please forgive me. The lady then cut that creeper down. She then suggested it to move in a certain
direction. After some days the lady found that the creeper had changed its path and had begun to move to the
direction. Suggested by her. When a creeper and a plant are affected by gentleness, politeness and kindness, man
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will certainly be affected by these feelings. It can never be possible that he/she are not affected by these sentiments.
The problem is that we are biased and formed an opinion that governance cannot be possible by politeness and
humility. This assumption has affected human relations adversely. Man goes on considering others to be his enemies.
3.4 Need for and importance of world friendship
The feeling of internationalism has got a special significance in the present times. The reason is that all the big,
powerful and prosperous countries today are in the race of atomic competition. The intellectuals all over the world
were concerned and they thought of Atomic Treatises and Disarmament in order to save the world from destruction.
From the viewpoint of science, the whole world is one. Fearing that science might not prove to be the cause of the
destruction of the world, the famous philosopher and Alber Einstein scientist said, The fourth world war will be
fought with stonesas the whole world will be destroyed in the III world-war and the human race will again enter
the stone-age.
The Stockholm International Peace Search Institute (-i+ ti n ~--i i iil-- ~- ii = -ii-) paid need to the
warning of Einstein and declared that in the next five years, the number of the countries preparing atomic weapons
would be reduced to 30. Presently, nearly 50% scientists are engaged in making destructive atomic weapons and
the world is at the verge of III world war. We find that nearly all the countries spend huge amounts of money on
defense. All the money that is being spent on the so-called scientific research is actually being spent on making
destructive machinery.
According to Shaligram Tripathi, the need for and the importance of international goodwill has present age. To
give the scared humanity the message of freedom from fear and the freedom of mankind has been rendered essential.
Such motivating and positive messages develop the feelings of internationalism. The maxim = i + -+n (The
whole world is my family) has today attained a special importance.
According to Dr. Bhaskaranand Pandeya, the Indian ideal of internationalism has got a special significance. It
is the feeling of the fraternity of the whole world.
3.5 Worship of friendship : Worship of Power
It is said that there can be no friendship without power. Worship of friendship actually means worship of power.
Tolerance is also power. The feelings of friendship cannot get a strong hold unless power is developed and worshipped.
Another important thing is that impurity of heart cannot be removed without having some power. A weak-willed
person resolves hundred times in a day to develop the feelings of friendship and to remove the feelings of enmity
from his heart. But circumstances change and impurity of hearts again grows upon him. This sky of mind never
remains pure and clean. To purify it and to make it clear, the power of tolerance and purity is needed.
3.6 The real meaning of the term Khamat Khamna (asking for forgiveness) :
Khamat-Khamna is an important factor of worship. Its real meaning is to ask for forgiveness, to tolerance if
some feelings of intolerance or impurity for someone are aroused in ones mind, whether the other person is aware
or not of such feelings. This is the way to creating a great man out of some ordinary person. The person, who can
ask for forgiveness, attains such greatness that no one remains an enemy for him as he wins over all his enemies by
his power of tolerance. The glaring examples of Lord Mahaveera and other votaries are before us. They all have
attained greatness simply by the dint of their devotion, humility, modesty and the feelings of compassion for all the
creature of the world.
Development of the feelings of friendship is an important factor of worship. Enhancing power is needed for the
development of friendship, and enhancement of tolerance and purity is needed for the enhancement of power. Our
viewpoint is transformed when all these developments occur in our consciousness. Then we really enter the realm of
the principles of ecology. Co-operation and interdependence are linked with each and every particle of nature. All
these traits have found development in the doctrine of non-violence. By encouraging and practicing non-violence,
the feelings of world friendship can be highly developed.
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3.7 Experiments in world friendship : Acharyashri Tulsi presented nine aphorisms for world friendship.
They are as given below :
1. The principle of non-violence should be spread all over the world. Attempts should be made to make
public realize how abominable violence is. People should be made to know that life is as dear to every
creature as it is to them so that the seeds of world peace may be sown.
2. Anger, vanity, conceit and discontentall these are the causes of unrest. All the disputes in the world are
caused by these four evils. Efforts should be made to minimize them as much as we can.
3. Necessary changes should be made in he present education system. Material achievement should not be
the only aim of education. It should aim at spirituality. For this, attempts should be made at national and
international level.
4. Future of the next generation should not be shaped on the lines of jealousy, malice and exploitation. Moral
and religious aspects should not be ignored.
5. Scientific inventions should not be used in an uncontrolled way. At leas t their use for war and destructive
purposes should be banned immediately. Even for material pleasure, they should be made use of as little as
possible.
6. Narrow nationalism that may cause disputes among nations should be avoided. On the contrary, feelings of
internationalism and world brotherhood should be encouraged. Attempts should be made to lessen economic
and political rivalry.
7. No one should try to collect more than is needed. There should be no feelings of envy and jealousy. No
attempts should be made to grab power or to usurp the property of others. The desires to possess the
property of others causes unrest among individuals, societies and nations.
8. Weak and oppressed races and countries should not be made victims of injustice and tyranny. The fundamental
values of justice, impartiality and humanity should be developed and encouraged.
9. N ideology, religion or principle should be propagated by using force, diplomacy, monetary temptation or
by any other unjust and foul means.
If the above principles are put into practice, development of the feelings of world friendship can be made
possible.
4.0 Nationalism
We find extra-ordinary cultural unity in Indian inspite of the vast diversity of language, costumes and religious
ideologies.
4.1 Meaning of national unity : According to Pathak and Tyagi, the general meaning of national unity is the
unity of the feeling of patriotism among the people of the country, no matter to what community they belong and
what language they speak.
According to Pandit Shridutta Tripathi, national unity means keeping economic, social, cultural and linguistic
diversities of the people of the different states of the country under some desirable limit and to inculcate in them the
feeling of the unity of the country. Thus we see that national unity is a psychological and educational process by
which the feelings of unity, nearness, general citizenship and patriotism can be developed.
4.2 The essential elements of nationality : The feeling of mutual unity and oneness, that is found in a section
of human race is known as nationality. This feeling of oneness develops because of the unity and similarity of religion,
race, language, behaviours and customs and traditions. The peopole having this feeling of oneness are known as a
nation. Satyaketu Vidyalankar, the noted scholar, has given the following elements of nationality in his book political
science
4.2.1 Unity of race : It is but natural for people belonging to one race to consider them to be one. In the early
period of history, the people who formed their own republics and nations, were one from the point of view of race.
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Unity of race was certainly there is nations like the Spartans and the Malwas etc. Race was the main factor of their
feeling of oneness. When they settled in some particular region and formed a Republic, they began to consider the
people of that religion too as their own with the result people of many races began to live together in a populated
piece of land and the feeling of oneness inspite of difference of races, remained intact in their hearts. Race is certainly
an important element to have the feeling of nationality but with the development of human society, its importance is
decreasing gradually.
4.2.2 Unity of language : Language plays an important role in the development of the feeling of nationality.
Language is the means by which man expresses his ideas and communicates with others. Different groups of men
have their own culture, ideals, feelings and thoughts. The characteristics of a particular group are reflected in its
philosophy and literature without language, no philosophy, no literature can develop. Language is the mean that
brings people closes and establishes the bonds of intimacy and nearness. That is why people speaking the same
language have the feelings of sympathy and companionship for one another. Many languages are spoken in India,
but inspite of this difference, there is a unique unity in its people, they consider them to be the inhabitants of the same
country. The feeling of nationalism is present in the hearts of all the Indians.
At the same time, we will have to admit that the difference of language weakens the feelings of nationality to
some extent. The feeling of provincialism arises simply because of different of language of the people of Maharashtra,
Assam, Andhra Pradesh and the other states of India. That is why Hindi has been recognized as the national
language of India and when Hindi is widely propagated in the different states of this vast country, the feeling of
nationalism will get all the more strengthened.
4.2.3 Unity of religion : Religion plays a very significant role in bringing people together. That, which helps
man rise and by which he gets joy in this world and the other world, is religion. Although the basic elements of all the
religions are same, their external forms are different. There is no basic difference in the moral precepts and the rules
of conduct of different religions as Islam, Hinduism, Christianity etc. but there is a great difference in their rites. It is
but people who observe the same rites and social practice. In the olden times religion played an all the more
important role.
4.2.4 Geographical unity : The people who live in the same region, naturally come closer and a feeling of
oneness develops in them. Geographical unity is very necessary to arouse the feeling of national unity. People of
different races and religions develop a feeling of oneness when they live together for a long time. We have the
example of the Parsees (i=i) in India. They are different from the other people of Mumbai as they belong to a
different race and follow a different religion. But because of geographical unity, they have totally mixed up with the
other people of India. There is a large number of Germans, Greeks, Italians, French and Japanese besides English
people residing in America, but geographical unity has brought them together and closer and the have developed the
feeling of oneness. The same thing applies to the French and English people who have settled in Canada.
But exceptions are always there. We have examples that show that geographical unity has not always proved
helpful in the development of national unity. The people of India who have settled in different parts of Africa, still feel
themselves isolated from the natives. In South Africa, Europeans, Indians and the natives of Africa have been living
together for a long time but all the three races have not been able to develop a common African nationality. Because
of differences in race, colour and religion, they have not formed a nation inspite of living together. We find similar
accounts of other countries too. The Muslims had been living in India for centuries, they were like the other Indians
from the point of view of race and customs. But simply because of difference in religion, they could never mix up in
the main stream and ultimately succeeded in forming a different nation, defying geographical unity.
4.2.5 Unity of culture and traditions : A community that has the same culture, customs and a common
tradition of history, certainly develops a feeling of oneness. These elements have gained a great importance in the
present age. Art, literature, music, language and religion, they all prove helpful in the development of culture. People,
having the same culture, find a special pleasure in living together and seeing one another. The feeling of oneness that
they develop, is an essential element of nationality. People of various castes living in America have adopted a
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common culture. The Chinese follow different religions, but they have a common culture. The same thing applies to
countries like Russia and India etc.
The groups of people who have been living together for a long time, have the same historical tradition. We have
people speaking different languages and belonging to different races in India. They all are united as a nation and
historical and cultural unity is the cause behind it. It was simply because of this national unity that the Indian people
struggled together against the British to get freedom. They made great sacrifices. The whole of India pays equal
respect to all the freedom fighters who sacrificed their lives for the independence of the country. We all remember
the Marathas, the Rajputs and the Sikhs who laid down their lives for the cause of the country. We all bow respectful
to the great religious preachers and saints who propagated the religion and culture of India in distant countries. The
unity of historical tradition has proved of great help in the development of the feeling of national unity.
4.2.6 Unity of common political aspirations : It is but natural for people who belong to the same race and
speak the same language and follow the same religion and culture to form a state of their own. National feelings get
expression only in the form of a state. Before the first world war (1914-18), Poland was under the rule of three
countriesGermany, Austria and Russia. But the Poles had a common political aspiration. They wanted to be free
from the foreign rule and form their own independent state. Their aspiration was realized when the war ended.
Similarly the slaves and the Muslims and the Jews realized their political aspirations in the form of Yugoslavia,
Pakistan and Israel respectively.
Nationality is a feeling, it is the resultant of mans thinking and feeling. On the contrary, state is a concrete entity.
When a state is formed in accordance with national feelings and the feeling of oneness, it is known as a nation.
4.3 Need for national unity : According to Dr Radhakrishanan, national unity is an issue that is closely related
to our existence. It is clear from this statement that if we want to exist as a nation, we will have to accept national
uniy. Dr. Kanoongo says that there is great diversity in India. The distances that separate its different parts from one
another are very long; there is a great difference in the physical conditions that affect the daily lives and professions of the
people of this country and finally, India is passing through a period of economic, social and political changes that are taking
place very rapidly. This is a transitional period and the people of India have to be very cautious and alert. They can do so
only when they keep their internal disputes within a limit and solve them in peaceful manner. At the same time they must
develop a feeling of common nationality. It is something that is needed by all the countries at all times. India needs it all the
more.
4.4 Form of national unity : According to Pandit Jawaharlal Nehru, the late prime minister of India the issues
of provincialism and language are the great enemies of the nation. The people of Assam and West Bengal consider
regional nationality as nationality and this notion is harmful to the interest of the country.
Presenting a proposal regarding national integrity, Shri Lal Bahadur Shashtri said, The government attack
coming from any direction. They are also capable of defending the country.
If the people of India really want the good of the country, they will have to rise above their petty interests and
solve disputes amicably inspite of differences with administration.
To resolve to solve mutual differences and dispute is the solution of the preset day problems to a great extent. If all the
people of India take to heart he vow of Anu-Vrata movement, started by Acharyashri Tulsi, there can be a lot of improvement
in the internal conflicts and mutual bitterness and India may be strong enough to face even external attacks. (Jain Bharati,
4 June, 1961 Editorial). The vow is as given below :
I shall neither be a member of any group or institution that aims at violence nor shall I take part in destructive
activities.
In his book Dimensions of Education, Dr. Shankar Dayal Sharma, the former president of India, says, India
is a land of many varieties. It is, therefore, essential to make the citizens of Indian realize, keeping in view the old
traditions of tolerance and good will, in their period of formation, the real meaning of secularism. There is a variety
of geographical conditions, climate, castes, languages, religions, local customs, eating habits, costumes and
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occupations. Hence the educational institutions should prepare citizens who understand the supreme value of unity
in diversity of India. In an organization of state where there are so many levels of distribution of income and the
opportunities of the ownership and possession of wealth, it is very important, very essential that the citizens learn to
respect the concepts of democracy, rule of law and socialism. It is the burning need of today to prepare citizens,
who realize their duty, lend a helping hand in the well-being and prosperity of the country and build a firm moral
foundation for social and national good faith, in a world that is afflicted by and suffering from greed and materialism.
Under these circumstances, in which there is gross poverty and want and the false values of possessing money only
personality, we will have to teach our citizen that they recognize the dignity and value of selfless service and labour.
In an age in which science and international companionship have made extra-ordinary progress, it is necessary that
the citizens are motivated to receive and grasp the creative effects of the new technology and modernity. Besides,
they dont forget their ancient ideals and the lofty elements of their culture. We will have to make our citizens, who
are caught in the clutches of competitive politics, realize that the Gandhian concept of the rise of all is of great
significance and that they have to maintain the purity of means as well along with the purity of end. In the interest of
the generation coming after 50 years of gaining independence, it is necessary that our citizens are imbued with the
burning feelings of love for the country of being prepared for making any sacrifice and of nationalism that was there
in the days of struggle for freedom. Our education system has to see to providing such motivations as its foremost
and primary duty.
Mahatma Gandhi wrote in the periodical Harijan, I will bring about a revolution in the college education and
connect it with the needs of the nation. The aim of university education should be to prepare true servants of the
public, whose only aim is to live and die for the independence of the country.
Offering her tribute to Sarddar Vallabha Bhai Patel in Sardaar Patel University on the occasion of the year of
Patels anniversary, Smt. Indira Gandhi said, Sardaar Patel was basically a creator and an organizer. He was a
worshipper of discipline and duty. He knew when and how the feelings of unity and firmness are to be developed,
no matter what sacrifice may be made for it. His firm faith and devotion to duty made him what he was and for which
he is known. These qualities of Sardaar Patel have helped a lot in creating a new India.
Mans liberty, secularism, democracy and socialism are the symbols of Indian life style that believes in humanity.
These ideas are the elements of our constitution and the real basis of our nationality.
4.5 Educational programme for national unity : The commission for secondary Education has laid great
stress on love for the country to develop the feelings of national unity. Four important points have been presented by
the commission for the development of these feelings :
1. National interest should be given preference to personal interest.
2. National weakness should be acknowledged immediately.
3. Services to should be given according to qualification.
4. Proper evaluation of the cultural and social assumptions should be made.
4.5.1 At primary level
1. Importance to the stories and folk songs of the different regions of India should be given.
2. Students should be made aware of the biographies of great men.
3. Training in sociality along with Geography should be imparted to the students.
4. Knowledge and information about the national flag, national anthem, national emblem, and national festivals
should be imparted to students.
4.5.2 At secondary level
1. Students should be made aware of the cultural and social facts.
2. Importance should be given to the subjects pertaining to scientific, economic and national awareness.
4.5.3 At university level
1. Seminars and symposiums should be organized from time to time.
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2. Programmes for the teachers and students of different universities and for the youths should be organized
from time to time.
3. Comparative study of languages, literature and cultures should be made.
There is trouble in the country-both internal and external. Hence arrangements should be made for the students
studying in schools and colleges and separately at different places to be imparted training in national unity so that
they may be imbued with its feelings.
According to Pt. Jawahar Lal Nehru, we should not be narrow-minded in any way, as we have to perform a
great task. We, the citizens of the Republic of India, have to establish unity in the public of India. We have to make
India a great nation in the real sense of the world, great from the point of view of thinking, culture and rendering
service to the suffering humanity.
4.6 Social and National Unity : Kothari Commission has given great importance to social and national unity.
Emotional unity is also very important. National unity is based on the important social, cultural, economic and
political elements.
According to Dr. Ramshakala Pandeya, Faith in future to attain, national unity, it is necessary to have faith in
the future of the country. To attain this goal, we have to provide equal opportunities in social, economic and political
fields. Oneness with the whole public of the country has to established and one has to be committed for a good and
impartial administration. To develop national culture in this way is necessary for national unity.
In this reference, the Education Commission is of the view that the intellectual of the country should try to be the
groups of servants of the public in the real sense of the world. These groups should try for the development of the
majority of the public and should not be tempted to be a selfish group, depending on others and sticking to its
privileges.
Dr. Shaligram Tripathi has given the following suggestions :
1. Social, communal and national programme should be encouraged.
2. There should be a proper language policy for national unity.
3. Modern Indian languages should be developed.
4. Mother tongue, national language should be the medium of education.
5. National awareness should be developed.
6. Special importance should be given to sociality, cultural aspects and national feeling in the syllabus.
7. Traditional basic language Sanskrit should be presented as the language of knowledge, science, culture
and tradition. (Principles of Education, p. 102-103)
The national saint Acharyashri Tulsi said on March 25, 2000 in Churu (Rajasthan), We will have to strengthen
the bond of national love all the more. At present the main cause of all the problems is disintegration of Indians and
the feeling of Indianness. If religious preachers, economists and social scientists want to solve these problems, they
will have to come together on the same stage.
Apart from the above expatiation, we find that the greatest need of today is that of the refinement of feelings. It
can be done only by reflection. By reflecting on nationality, we can arouse the feeling of national responsibility in
each and everybody.
5.0 Communal harmony
Religion is the basic value of life. It is a universal entity. It is the name of the process of self-realization or the
realization of truth. In other words we can say that soul is religion, truth is religion. It is an unbroken consciousness.
It is difficult to break it into parts.
5.1 Meaning of communal harmony : '=n <i z =-+ i ai-lai- <<il- :l- =- <i' (The
Institute that provides knowledge in a proper way is community).
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Gandhiji said in the periodical Hind Swaraj, Different religions are the different ways that lead to the same
point.
On 18 September, 1924, Gandhiji wrote in Young India, We see only Him (God) through the different
mediums of the Quran, the Bible, the Talmud, the Avesta and the Gita. The same sun shines on the mountains of
Himalayas and in the plains.
On 22 September, 1946, Gandhiji said in Harijan, You must watch my life, how I live, eat, sit, talk, behave
in general. The sum total of all these in me is my religion.
5.2 Form of communal harmony : A community or a religious sect is nothing in itself. It is the condutor,
motivator of the spiritual devotion of the many people. To destroy such a sect is to destroy the spirituality of one and
all. This is not possible.
Once Acharyashri Tulsi said, Every individual is a sect in himself. To destroy a sec t means to destroy the entity
of man. Man gets deluded. He goes idiotic when the atoms of delusion get acute. He gets attached to his own ideas
and he thinks only them to be correct, the ideas of other people seem to him to be deviating from truth and he sticks
to his own ideas such a person wants to assert his own views, apposing the views of others. He deviates from true
path because of his prejudice and bias. Another Acharya too has said
+inin-- tini :i<+l-ii < lin-- iii- < -z < =-inl
In this regard, Benjamin Franklin has saidWhen you are good to others, you are best to yourself.
Variety in thoughts is not bad. What is bad is infatuation for thoughts It is only an idiot who adheres to his unreal
or petty thoughts and considers his own decision to be the best and desires that others too should follow him. This
is nothing but the beginning of struggle. It is natural that a person likes his own thinking. He may consider them to be
the best, but he has no right to consider the thoughts of others to be inferior. It shows his own inferiority. The person
who tries to expose the inferiority of others and wants himself to be considered the best and the superior most, is the
worst of all. He is poor in thoughts and he can never succeed. (Jain Bharati, 12 November, 1961)
In the context of Relativism, the meaning of the word =nii will be the equation of feelings. Only the person
who believes in the theory of manifold predications can accept the truth and good in every religion and can remain
balanced, by expiating that which is not true. There are several ideologies of religion. Some believe in the theory of
time, some in that of nature. Still there are some who believe in the theory of God whereas some believe in ones
own wish. Some believe in destiny whereas some believe in labour. Some believe in the theory of circumstances.
Some believe in activity whereas some follow the theory of abstinence. (Jain Bharati, 16 January, 1966)
The slogan '= in =< ii' (we should have good feelings for all religions) is raised in connection with religions
There came a period in history when religion lost its broader meaning and was confined to the narrow limits of sects.
Sects didnt come into existence in a particular period. They are the natural outcome of difference in thinking and
ideology. We find that an attitude of segregation arises in politics and sociology on the basis of different principles
and policies. Such attitudes arise in the sphere of religion too as religion is no exception.
Existence of many races, classes or sects in a country causes no problem. The problem arises when we
consider some particular religion to be superior and try to ignore or prove the other religions to be inferior. The
seeds of ill-feelings are sown on this very earth. There are some people who always try to arouse communal ill-will.
Antisocial and orthodox elements are involved in creating the feelings of enmity in the people of different religions.
The situation grows so bad that incidents of bloodshed also take place. Thousands of people have been put to death
because of this communal frenzy. (Naitikata ki dhoop : Anuvrata ki Chatari, - l-+-i +i i ~i - +i z-i, p. 188-
189)
Yug Pradhan Acharyashri Mahapragya too has said in his book ni +- z -i l+ -i =ni, Religion and
sect are not one and the same. Sect is the interpretation of religion or the great tradition of communication. Sheath
is meant for the safety of the sword but sheath and sword cannot be one they are two different things. Sect may be
useful but its very spirit and sanctity has been lost by the hatred and violence that it has caused.
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It does not seem probable that the different in faith or interest or thinking can ever be removed. But this is
possible that man remains faithful to his own of religion and at the same time has good feelings for the religions of
others as well. There are some people who instigate wrong and bad elements in the name of = in =< ii good
feelings for all religions. Good feelings for all religions should only mean firm faith in the doctrines adopted by one
and tolerance towards the thinking of others.
Good feelings for all religions can result only when we adopt the thinking of non-insistence. Alleging the doctrines
of some body or some sect, spreading the feelings of hatred and jealousy, or behaving with others in an undesired
way are some of the obstacles in the path of spreading good feelings. Developing ideological tolerance and the
collective efforts of putting the basic principles of religion in practice are the only ways that can develop good
feelings for the religions of others.
5.3 Religious harmony in different religions
5.3.1 Hindu Religion : This religion teaches to be kind to all creatures and a person showing kindness to all
is supposed to be blessed with divine wealth. Not to hurt anybody by body, mind or speech, not to trouble anyone,
to speak the truth and that too pleasing, not to slander, to have mercy, forbearance and patience, cleanlinessboth
internal and external, not to have the feelings of enmity for anyone are the basic elements of Hindu religion.
5.3.2 Jain Religion : This religion does not believe in rituals, racial discrimination and offering someone as a
sacrifice. It lays stress on purityboth internal and external. It gives importance to the moral uplift of man. Mans
development is the main aim of this religion. Non-violence is its basic principle. It is not a missionary religion. It does
not believe in the spread of religion by religious conversion.
5.3.3 Boddha Religion : This religion lays stress mainly on the following five things : 1. Truthfulness, 2. Non-
violence, 3. Compassion, 4. Love for all, 5. Self-dependence. This religion tells about 5 principles1. Not to kill
any creature, 2. Not to steal, 3. Not to commit adultery, 4. Not to tell a lie, 5. Not to take intoxicants.
5.3.4 Jewish Religion : This religion teaches not to hurt anybodys self-respect, not to humiliate anyone.
Humiliating someone is as uch a sin as killing somebody. One who raises ones hand to kill is wicked, it does not
matter that one does not kill as one is not strong enough to do so. If an enemy of yours come to your house with an
intention of killing you, and if he is hungry and thirsty, it is your duty to give him food and water. It teaches not to have
the feelings of enmity for anyone. Regarding the feeling of brotherhood, this religion says that brotherhood is above
the limitations of race and religion. It teaches to love one neighbours, not to have the feelings of hatred and envy. To
hate others is to hate God. Do unto your neighbours as you wish to be done unto you. Serving your comparisons is
a good deed. This religion lays stress on humanity, honesty, celibacy, truth, devotion and good virtues. Mercy and
love are equivalent to God. It teaches man to be away from anger, injustice and lustful enjoyment.
5.3.5 Christianity : The sermons of Jesus Christ were very simple and imbued with the feelings of love for and
welfare of the whole of mankind.
1. God is supreme and he is everywhere.
2. All are equal in the eyes of God. All are brothers. We should treat all alike.
3. Everyone should try to win the hearts of others by love, service and non-violence and not to hurt anyone.
One goes to the heavenly above by selfless service.
4. Jesus Christ gave the poor and the oppressed and down trodden the message of love and hope.
5. Jesus laid a great stress on love, mercy, compassion and purity of heart. He said that only the people having
good conduct can enter the kingdom of God.
6. Jesus condemned the tendency of possession. He said that people believing in possession cannot enter
heaven.
7. Jesus laid great stress on peace, calmness and forbearance. He said, The feeling of taking revenge is
highly reproachable. You should love others, even if they hate your.
8. Tolerance and renunciation of self are the highest values of life.
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5.3.6 Islam : There is a clear expatiation of virtues and vices in Islam. This religion teaches to have faith in
God, and in the ideology of priests and to have mercy on the poor and the weak. It condemns anger, greed,
backbiting, abusing others, taking bribe, dishonesty, false accusations, drinking, jealousy, flattery, vanity, falsehood,
miserliness, committing suicide, taking interest, violence and waging wars etc. It teaches and preaches brotherhood,
charity, cleanliness, celibacy, forbearance, fellowship, gratitude, humility, justice, mercy, labour, generosity, love,
restraint, purity of heart, good conduct, patience, truthfulness and faith etc.
5.3.7 Sikhism : This religion does not believe in racial discrimination. It gives the message of equality and
brotherhood. Gurudwara occupies a very important place in the religious, social and political life of the Sikhs.
5.4 Importance of religious harmony
According to Ganadhipati Acharyashri Tulsi, sects are meant for the propagation of religion but in reality we
find that they have only divided humanity. The whole humanity, today, has been divided into parts. It has been
divided in the name of race, language, state and nation and politicians. It is pitiable that humanity has been divided in
the name of religion whose function it is to connect hearts.
Religion is one and undivided in itself. The unity and integrity of all the creature is its only aim. It is sad that it has,
today, been divided into Jainism, Hinduism, Buddhism, Islam, Christianity and many more sects. I wish that religion
should be free from all these dividing lines. It should be open to all the human beings and human unity should be its
ultimate aim.
There will be no room for any particular sect in it. All the sects should be treated equally in it. Everybody will
join it, observing ones own rituals, and method of worship. This is the concept of non-difference in the face of
difference. All, working in unison, for the maintenance of the dignity of human values in spite of the variety of the
methods of worshipping and rituals, will be its true form. (Anu-Vrata; Gati-Pragati, p. 129-130)
5.5 Causes of Communal Frenzy : In the perspective of Indian culture, the main causes of communal frenzy
are as given below :
1. Old enmity (traditional enmity).
2. Regarding ones own religion to be superior.
3. Faulty leadership.
4. Social and financial reasons.
5. Political interest.
5.5.1 Old enmity : Feelings of jealousy and malice are encouraged in the different communal classes. When
we go through the history of our country, we find that it was the country of the Aryans and the Mohammadans got
hold on it. They also began to convert the Hindus and consequently the feelings of malice, hatred, enmity and
narrowness arose in the minds of the Hindus. The British also adopted the policy of Divide and rule. They feared
that should the Hindus and the Muslims get united, it would be difficult for them to rule over India. They always tried
to cause the Hindus and the Muslims to fight. With one-another. In order to make their hold strong, the British
encouraged Christian priests and missionaries and propagated Christianity.
In short we can say that all the sects like Hindus, Muslims and Christians etc. are still at war with one another.
5.5.2 Considering ones own religion to be superior : A great cause of communal dispute is that man
considers his own religion to be superior to that of others He respects his own religion and condemns the religion of
others. This intolerance destroys communal harmony. At times the members of one sect get dead set to kill the
people belonging to some other sect and then violence breaks out in its ugliest form.
5.5.3 Faulty leadership : Fault leadership instigates communalism. We have the glaring example before us the
division of our country, communal politics began with the advent of all India Muslim League in the year 1906. In the
year 1937, the League tried to have the votes of the Muslims. At this the Hindu politicians too adopted the same
policy and founded Hindu Mahasabha. The leaders of both these parties divided the Hindus an the Muslims into two
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different parts that thought of their own interests only. The leaders of the Hindu Mahasabha fanned the fire of
communalism by two things :
1. By trying to prove that the congress is not paying need to the interests of the Hindus in an attempt to please
and appease the Muslims.
2. By trying to prove that the Muslims are aliens to this country and that they apprised and exploited the
Hindus a lot in the past
After getting independence, parties like Jansangh, R.S.S., Hindu Mahasabha, Akali Dal, Shiv Sena tried hard
to strengthen the feelings of Hindu nationality and Muslim nationality.
The essay of Maulana Mauddi, a leader of Jamaite Islami speak in as venomous language as those of Golvalkar
and Balraj Madhoka in arousing the feelings of Muslim communalism. Urdu newspapers have a great role in instigating
Muslim communalism. In papers like Daawat (Urdu), Maggdeep (Marathi), and Radiance (English), appear
daily news and articles by reading which even a common Muslim also develops feelings of hatred and enmity toward
the Hindus. Another party MazliseMushavara, was founded in order to curb the growing influence of Jamate-
Islami; but it so happened that gradually the members of Jamat got access into it and Mushavara too came to be
a communal organization.
To conclude, it can be said that in order to get votes, the shrewd politicians have divided the Hindus and the
Muslims into two separate entities. At the root of communalism lies the dirty politics of power and votes and many
of the political parties and institutes that boast of the socio-cultural uplift of the country are openly using dirty politics
5.5.4 Socio-economic reasons : Socio-economic inequality also causes communalism. By analyzing the
communal riots that occurred in the years in between 1960 and 1975, we come to the following conclusions :
1. Most of the riots take place in cities and towns.
2. These riots very often take place in the backward areas or slums.
3. These are mostly the poor classes that instigate such rots and who suffer the consequences too.
4. Communal riots occur in the areas in which ignorance, illiteracy, superstitions, dirty, unemployment, poverty
and diseases prevail.
5. Communal riots take place in the areas in which there is no law and order, there is anarchy and chaos and
anti-social elements prevail. The poor and illiterate people, who do not get any justice from government
and administration, are caught in the clutches of shrewd politicians who take undue advantage of their
ignorance, illiteracy, poverty and helplessness to their own advantage.
5.5.5 Political interests : Political interests too cause communal riots. The British did everything fair or foul
for their own interests. Even after getting ill dependence, our leaders have not been able to rise above their petty
interests and do not hesitate in resorting to communal riots for their own cause.
5.6 Measures to be taken for the eradication of communal riots
Communalism is a great obstacle in the formation of nation. Shri D.R. Goyal has suggested the following
measures for the eradication of communalism :
1. Administration should be so strong and effective that it gets informed well in time of the riots so that proper
measures may be taken to quell them.
2. Communal elements should be exposed so that the public is not misguided by them.
3. Regarding nationality, communal ideology should be faced by political measures. Educational institutes and
processes should be encouraged to face and oppose communal ideology.
Acharya Vinoba Bhave too gave the following suggestions in Sarvodaye Samayiki
1. People of all the religions should offer silent prayers daily together. A holy atmosphere should be created at
public and personal places.
187
2. Spiritual values should be included in education. Communal activities and religious rituals are two different
things.
3. In public sector, no tendency should be developed on the basis of majority. Everything should be done in
a manner that minorities do not have any feeling of insecurity.
4. Personal or public functions that are not related to a particular religion should be celebrated collectively.
5. People of all the religions should be brought together to celebrate the different religious and cultural functions.
6. Following of different religions and ideologies and specially the Muslims should form study circles and
principles of religions should be studied and pondered over in them.
7. The triple programme of Gramdaan, Peace Core and Khadi should be propagated without any discrimination
all over India.
Thus the poison of communalism can be removed by putting into practice the above measures.
5.6.1 Seven-point programme for communal harmony : The working group on National Integration offered
a seven-point programme for communal harmony on 28, November, 1976 and took may far-reaching decision to
strenghten the forces of communal harmony. Shri Brahmanand Reddi, the then Home Ministe presided over the
meeting of this group. The recommendations of the group are as given below :
1. The positive elements of modernity should be encouraged in all walks of life and the elements that have
been misguided should be freed from the clutches of the people intoxicated with religion.
2. There should be a positive change in the attitude of the majority towards the people belonging to the
minority so that minorities may be brought the main stream, removing all their confusions.
3. People belonging to different professions and observing different religions should be encouraged to mix
together freely. Nepotism should be discouraged and the services of leaders having progressive ideas
should be utilized for this purpose.
4. Political parties should refrain from involving students in non-academic and violent activities. Justifiable
demands of the students should be fulfilled.
5. Although good results have been obtained by the formation of the joint council of employers and labourers
and by passing acts to stop strikes and lock-outs, yet efforts should be made to form a single labour union
in order to increase production and to eradicate violence.
6. Special stress should be given on the development of the tribal areas. Special measures should be taken for
this purpose. Police and administrative machinery should be organized in a proper way and far-reaching
solutions should be sought to remove violence of every sort-communal or extremist.
7. Children of minority groups should be provided opportunities for getting admission in prestigious and
progressive schools. They should be kept away from the institutes that have vested interests and cater to
the needs of some particular groups. Non-communal organizations should be organized for the help of
these students. Rules for the employment of minorities in the industries of the majorities should be formed.
There should no discrimination against minorities in the educational institutions.
Anu-Vrata provides a stage for the development of good feelings towards all the religions (= in =< ii).
Maintaining the dignity and prestige of pure religion is its sole aim. That is why it is a universal religion. All the sects,
within the limits of constitution, should develop discipline, mutual faith and understanding, and love and brotherhood.
By experimenting in reflection on communal harmony and thereby bringing about chemical feelings and emotions, a
solid platform for communal harmony can be prepared.
188
Questions :
1. Essay type question :
1. Write an essay, pregnant with ideas, on world-friendship.
2. Short answer type questions :
1. Expatiate the form of nationality.
2. Throw light on the importance of communal harmony.
3. Objective type questions :
1. Religion is the .......................value of life.
2. In the context of relativity, the meaning of equality in feeling (=nii) is ............ of ones feelings.
3. ................. comes into existence for the propagation of religion.
4. When the ..................... form of the feeling of friendship arises, there remains no duality.
5. From scientific point of view, the whole ............. is one.
6. Worship of friendship is the ....................... of power.
7. An important aphorism of worship is the ................. of friendship.
8. Acharyashri Tulsi offered ................... pointed for world-friendship.
9. National..............should be accepted immediately.
10. National.....................should be developed.
Reference Books :
1. Education and cultureby Jainendra Kumar Lalit.
2. Shiksha-ke-AayaamDr. SHankar Dayal Sharma.
3. Anu-vrata; Gati-PragatiAcharyashri Tulsi.
4. Anaitikata-ki-dhoop; Anu-vrata-ki-chatari (~- l-+-i +i i ~i - +i z-i)Acharyashri Tulsi.
5. Ashant Vishwa ko Shanti ka Sandesh (~ ii - l +i ii l- +i = < i).
- ni +- z. -i l+. -i =ni (Loktantra, New person, New society).
7. Shiksha-Siddhanta (l i-iil=zi--)Dr. Shaligram Tripathi.
8. Ammorta Chintan (~n -i l----)Acharya Mahapragya.
9. Jain Bharati.
10. Rajniti Shashtra (i-il- ii-z)Satyaketu Vidyalankar.
11. Bhartiya Samaj Aur Sanskriti (ii-i =ni ~i = -+ l-)Mukharjee Ravindranath.
189
M.A. /M.Sc.
SCIENCE OF LIVING PREKSHA MEDITATION & YOGA
PAPER-II
SCIENCE OF LIVING AND VALUE EDUCATION
JAIN VISHVA BHARATI UNIVERSITY
LADNUN-341306 (RAJASTHAN) INDIA
DIRECTORATE OF DISTANCE EDUCATION
COPYRIGHT
Jain Vishva Bharati University, Ladnun
WRITER :
Dr. Sthit Pragya
TRANSLATED BY :
Sh. Harihar Sharma
Ms. Rashmi Arora
EDITED BY :
Dr. Pradeep Sharma
EDITION : 2009
PRINTED COPIES : 250
CONTENTS
SL. Particulars Page No.
1. Society and Culture Concept, Characteristics and their Importance
with reference to Science of Living 0110
2. Value and Socialization Concept and Importance 1117
3. Concept of Social Control, Social Change and Education:
Types and Science of Living in its Process 1825
4. Indian Culture : Characteristics, Present Crises and its Cure Spirituality - Yoga,
Non-Violence, Education and training of Science of Living 2634
5. Education Meaning, definition, and features of Education with reference to Science of Living 3541
6. Objectives, Curriculum, Methods, Discipline and Institutions of Education 4259
7. Views of various Education Commissions with reference to Value Education,
Moral Education, Health Education and Yoga Education 6071
8. Need for Indianisation of Indian Education system and Science of Living
for integrated development of personality. 7278
9. Need and Importance-Science of Living as a Progressive Philosophy 7987
10. Science of Living: An Educational Philosophy. The elements of the
education of Science of Living. 88102
11. Science of Living in School syllabus and curriculum, 103115
essential learning outcome and analysis of different unit of Science of Living
12. Learning and teaching techniques: Teaching materials and evaluation 116127
13. Development of moral values through contemplation (Anupreksha)
(i) integrity (ii) compassion (iii) self-discipline 128134
14. Self-Restraint, Non-Violence, Truth, Non-Acquisitiveness 135140
15. Development of Mental Values by Contemplation- Concentration of Mind,
Mental Balance, Mental Power/ Determination Power 141146
16. Patience and Relaxation (Release of Tension) 147152
17. Development of values in personal lifr through Contemplation Greedlessness,
Tolerance, Fearlessness, Modesty, Straightforwardness 153159
18. Development of values in personal life through contemplation Detachment,
Balance of Emotions, Self-Analysis,Solitariness, Transitoriness 160164
19. Development of the Values of Collective Life by Reflection
Devotion to Duty, Adjustment, Co-Existence, Human Unity 165173
20. World Peace, Nationality and Communal Harmony 174188
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