UNIT-2

HARMONY IN MYSELF
1.CO-EXISTENCE OF THE SELF AND THE BODY
The human being is the co-existence of ‘I’ and the body, and there is exchange of
information between the two, i.e. ‘I’ and body exist together and are related. There is a flow of
information from ‘I’ to the body and from body to the ‘I’. We can make this distinction between
the self and the body in three ways in terms of the needs, activities and the types of these two
entities. All the needs of I, say respect, trust, etc., can be called as Happiness (such), while the
needs of body are physical facilities (suvidha) like food. The two things are qualitatively
different. There is no relevance of quantity for the needs of I as it is qualitative, while the needs
of body are quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection, while the activities of
body are activities like eating, breathing etc. The mode of interaction of ‘I’ includes knowing,
assuming, recognizing and fulfillment. The fulfillment depends on recognition depends on
assumptions and assumptions depends on knowing or not knowing (beliefs). If assuming is based
on knowledge, then recognition will be correct and fulfillment will be correct. If assuming is not
based on knowledge, then things may go wrong. The mode of interaction of body is only
recognizing and fulfilling. Self is a conscious entity and the body is a material entity, or physic-
chemical in nature. To conclude we can say that the human being can be understood in terms of a
co-existence of two entirely distinct entities, namely sentient ‘I’ and material body. Their needs
and activities are quite different and have to be understood accordingly. But these two
constituents of human being are to act in close synergy with each other.
NEEDS OF THE SELF AND THE BODY
The human being is the co-existence of ‘I’ and the body, and there is exchange of
information between the two. We can make this distinction between the self and the body in
terms of the needs as shown in the table below:
I Body
Trust, Respect…. Food, Clothing…
Needs are ….
Happiness (sukh) Physical Facilities (suvidha)
In time needs
Continuous Temporary
are…….
Needs
In quantity, needs Quantitative (limited in
Qualitative
are... quantity)
Needs are fulfilled Right understanding and right
Food, clothing, etc.
by….. feelings
1. Needs are ….The needs of the body like food for nourishment clothes for protection, and
instruments to ensure right utilization can be categorized as being ‘physical’ in nature, or also
called ‘physical facilities’ (suvidha) whereas the need of I is essentially to live in a state of
continuous happiness (sukh). The needs of the body are physical in nature, whereas the needs of
the self (‘I’) are not physical in nature - like trust, respect, happiness etc.
2. In time, needs are… The needs of ‘I’ are continuous in time, unlike the need of the body,
which is temporary in time. We want happiness continuously. We also want the feeling of
respect continuously and so also acceptance in relationship. If we talk about food, clothing,
shelter, or instruments, these are needed only for some amount of time, or we can say that the
need for physical facilities of the body is temporary in time- it is not continuous.
3. In quality, needs are….. Physical facilities are needed for the body in a limited quantity.
When we try and exceed these limits, it becomes troublesome for us after some time. Let’s take
the example of eating. As far as, physical facilities (say rasgulla) go, they are necessary in the
beginning, but if we keep consuming, it becomes intolerable with the passage of time. This
applies to every physical facility. We can only think of having unlimited physical facilities, but if
 we try and consume, or have too much of physical facilities, it only ends up becoming a problem
for us. Whereas the needs of ‘I’ are qualitative (they are not quantifiable), but we also want them
continuously. Our feelings are qualitative. Either they are or they are not. Ex. Happiness is
qualitative. Either we are feeling happy or we are not. Also if a feeling is not naturally
acceptable; we do not want it even for a single moment. If acceptable, we want it continuously.
4. Needs are fulfilled by….The need of the self (‘I’), for happiness (sukh) is ensured by right
understanding and right feelings, while the need of the body, for physical facilities (suvidha), is
ensured by appropriate physico-chemical things.

ACTIVITIES OF THE SELF AND THE BODY

1. Activities of the body: Apart from the activities of Breathing, Heartbeat, Digestion etc., the
activities of the body can also be understood as recognition and fulfillment. In fact, the mutual
interaction between any two material entities can be understood as recognition and fulfillment of
their relationship. For example when we are thirsty and drink water, the body absorbs the water
to the extent needed and uses for the nourishment of the various organs. Here, body recognizes
its relation with water and fulfils it.
2. Activities of the Self
The activities of desire, thoughts and expectation at the level of self, are collectively called as
imagination.
Imagination = Desires + Thoughts + Expectations
We all imagine, and most of our activities (in the self) today can be mostly clubbed into
imagination. This activity of imagination in ‘I’ is continuous and not temporary. The power may
change but the activity is continuous. The object of the taste may change but the activity of
selecting/tasting is continuous. Also what we analyze may keep changing the activity of
analyzing is continuous. We make choices with the external world based on our imagination
today.
When it comes to self (jivan or ‘I’), which is a conscious entity; in addition to
‘recognizing and fulfilling’, there is also the activity of assuming and that of knowing. In fact,
recognizing and fulfilling in case of human beings will depend upon knowing and/or assuming.
a. We assume – We all make assumptions and our response (recognition and fulfilment) is
dependent on the assumption. For ex.: If I see a snake and assumed it to be a rope, I shall
respond differently to it, than if I take it to be a snake itself. We call this activity ‘assuming or
mannana’.
b. We recognize – We all recognize things today, we recognize a variety of things. Like, we
recognize water, our parents, friends, etc. We call this activity ‘recognizing or pahachaanana’.
The recognizing in ‘I’ depends on assuming.
c. We fulfill –The response that follows recognition is called the activity of ‘fulfilling or nirvaha
karna’. The fulfilment depends on the recognition. For ex.: Once we recognize water, we take it.
Taken together we can write it as (in I):
Assuming ----------------------- Recognizing -------------- Fulfilling
There is another activity that exists in us (in ‘I’). This activity is called ‘knowing’.
Knowing means we have the right understanding – the understanding of harmony at all levels of
our living. When we have the right understanding, when we have the knowledge of reality, it is
definite, and then assuming becomes according to the knowing, and hence recognizing and
fulfilling becomes definite, or according to knowing. Until then, it is subject to beliefs and
assumptions, and this keeps changing. When we list these down:
Knowing leads to Assuming leads to Recognizing leads to Fulfilling
I Body
Desiring, thinking etc. Breathing, heart-beat, etc.
Activities Activities are ….. Knowing, assuming,
Recognizing, fulfilling
recognizing, fulfilling
NEEDS OF THE SELF ARE QUALITATIVE :
Human beings are a complex combination of the sentiment ‘I’ which relates to all the
feelings and the material ‘body’ which refers to all the physical facilities available to them. Need
of self is sukh (happiness). Sukh is qualitative. Therefore the needs of ‘I’ are qualitative. They
are not quantifiable. We also want them continuously. We cannot talk of one kg of respect or one
meter of happiness. Our feelings are qualitative. Either they are or they are not. Ex. Happiness is
qualitative. Either we are feeling happy or we are not. Also if a feeling is not naturally
acceptable; we do not want it even for a single moment. If acceptable, we want it continuously.
We can see this with the example of respect. We don’t want the feeling of disrespect even for a
single moment, since it is not naturally acceptable to us.
By nature man is fond off comfort and happiness so he goes on making desires and
ambitions one after the other to enjoy more in life. To lead a comfortable life he also
accumulates many facilities, so that his life may become full of comfort and happiness. Sukh
depends upon our thinking, so many times we are surrounded by materialistic possessions but we
feel unsatisfied. People think that their happiness depends upon suvidha (facilities) but is it not
so; happiness depends upon our thinking or our mental satisfaction.

THE ACTIVITIES OF 'I' ARE CONTINUOUS:

There are various activities in ‘I’. These activities are imaging, analyzing and selecting/
tasting. If we observe these activities we will find that we are imaging throughout the day, even
at night. During the day, we keep having desires, and these desires don’t stops even at night. The
activity of analyzing, takes place all the time as well. What we analyze may keep changing, the
activity of analyzing is continuous. Similarly, the activity of selecting/tasting is also
continuous. The object of the taste may change but the activity of selecting/tasting is continuous.
We are expecting something all the time. And do the selection on the basis of this expectation.
These activities keep going on in us, irrespective of whether we want them or not.
E.g. my object of taste may change from rasgulla, to engineering or nice looking bike,
etc. similarly I may analyze about my personal life at one moment and about my surrounding at
the next moment and may start thinking about my relationships.
These activities keep going on in us irrespective of whether we want them or not. This is
what happens when we say “I was going to the exam and that song kept repeating itself in me, it
was so distracting”.

REALIZATION AND UNDERSTANDING:

Realization: Means to be able to see the reality as it is. In realization, we get the answer to
“what is the reality?” This, for each one of us, translates into the answers to “what to do?” and
“why to do?” when we operate on the basis of realization and gains understanding according to
the realization then it give definiteness and certainty and makes us self organized.
Understanding: Means to be able to understand the self organization in all entities of
nature/existence and their inter-connected organization “as it is”. We are able to see the
harmonious interconnectedness at all the levels of our living. Understanding plays an important
role in desire making. When we do not have the right understanding, our desire keep shifting,
and this indefiniteness is reflected in our thoughts, and selections we make, and finally in our
behaviour and work. On the other hand, when our understanding is based on realization and we
use this understanding in desire making then our desire will be correct and thoughts and selection
will be according to the understanding.
These are the two activities in the self (‘I’) (placed at point 1 and 2 in the figure). When
we have (1) realization then (2) understanding becomes according to the realization. When this
happens, then (3) imaging or desires get set according to this understanding. Consequently, (4)
analysis or thoughts become according to the imaging/desires and hence, the (5) expectations or
 selection/taste are according to the thoughts/analysis. This is called self- organization or
svantrata. This leads to happiness and its continuity.
In realization and understanding, we get the answer to “what is the reality?” This, for
each one of us, translates into the answers to “what to do?” and “why to do?” Then what remains
to find out is “how to do?”, which comes from imagination (activities 3, 4, and 5). Is we see
today we are focusing on “how to do?”, without trying to first verify “what to do?” and “why to
do?”! It is just like traveling in a comfortable AC vehicle on a smooth road without knowing
where we have to go!
The self is conscious in nature while the body is physico-chemical in nature. The
interaction between the ‘I’ and the body is in the form of exchange of information. So the focus
of attention is on two categories of attributes of the self, namely, the powers of the self and the
corresponding activities as the manifest outcomes of these powers.
1. Power: This means the basic capacity in the self (‘I’). They are: desires, thoughts and
expectations.
2. Activities: The activities are: imaging, analyzing, and selecting/tasting. The activity of
analyzing means breaking down the image into various parts or to open it up. Selecting/tasting is
with the expectation of fulfilling our desires with the expectation of happiness. The activity of
selecting/tasting is the basic level via which the self interacts with the body.
A simple example to understand these activities is a follow:
 We may have desire to have respect by being the owner of a big house. This is in the form of
imaging – we have an image in us of fulfilment of this need for respect via a house.
 Based on this desire, we start working out the details of the house. Ex no. of rooms, storeys, on
which floor in will stay. The image of wanting respect from the house is split into many parts –
this is called analysing. The activity of analysing means breaking down the image into various
parts.
 Now that we have worked out the details of the house, we go about choosing the size, colour
etc. of the room. This is called selecting / tasting.

ACTIVITIES IN SELF (I) ARE INTER RELATED.

The self is conscious in nature while the body is physico-chemical in nature. The interaction
between the ‘I’ and the body is in the form of exchange of information. So the focus of attention
is on two categories of attributes of the self, namely, the powers of the self and the corresponding
activities as the manifest outcomes of these powers.
1. Power: This means the basic capacity in the self (‘I’). They are: desires, thoughts and
expectations.
2. Activities: The activities are: imaging, analyzing, and selecting/tasting. The activity of
analyzing means breaking down the image into various parts or to open it up. Selecting/tasting is
with the expectation of fulfilling our desires with the expectation of happiness. The activity of
selecting/tasting is the basic level via which the self interacts with the body.
Activities in self are related: There are two possible flows of the activities and both keep taking
place:
From outside (the body) to inside (in ‘I’)
1. Self receives sensations from body tasted in ‘I’ e.g. our self see a car through the information
via ‘eyes’.
2. Based on taste, thought could be triggered e.g. we start thinking about the car.
3. Based on these thoughts, desires may be set e.g. when we starts thinking about the car it forms
an image that we are leading a good life by using a car and this way a good life by having a car
becomes a desire.
LEADS TO LEADS TO
SELECTION THOUGHTS DESIRES
 FROM INSIDE (IN ‘I’) TO OUTSIDE (THE BODY)
1. When desire is set we start forming thoughts about fulfilling this desire. E.g. with the desire of
a good life via the car, we start thinking about how to get the car, what is the cost of the car, how
can I have that car, etc.
2. Based on this we make selection to fulfill these thoughts e.g. we choose the car its shape color
etc and then end up buying it.
LEADS TO LEADS TO
DESIRES THOUGHTS SELECTION

SOURCE OF DESIRES
1. Sensations: A perception associated with stimulation of a sense organ or with a specific
body condition is known as sensation. For example, the sensation of heat. In other words,
it is a term commonly used to refer to the subjective experience resulting from
stimulation of a sense organ, for instance, a sensation of warm, sour, or green. Suppose
we had seen the bike and not associated it with ‘greatness’; rather we only liked the way
it ‘looked’ – then this is based on the sensation.
2. Imagination: The activities of desire, thoughts and expectation at the level of self, are
collectively called as imagination.
Imagination = Desires + Thoughts + Expectations
We all imagine, and most of our activities (in the self) today can be mostly clubbed into
imagination. This activity of imagination in ‘I’ is continuous and not temporary.
3. Pre-Conditioning: Preconditioning means we have assumed something about our desires
on the basis of prevailing notion about it. They comes from what we read, see hear, what
our parents tell us, our friends talk about what the magazines talk of, what we see on the
TV etc. We have not self-verified the desires in our own right. As a result, we are not
clear about what we will get out of fulfilment of that desire. The problem with that is,
unless we verify our desires, we may not even know whether they are our. We may end
up spending an entire lifetime accumulating desires that are not ours, and in running
about trying to fulfil them.

ACTIVITIES OF BODY
Our present lifestyle and conditionings are not very conductive to keep the body fit and
therefore it is important to understand sanyama and swasthya correctly and maintain proper
harmony with the body. As a proposal, we need to work for the following few things
1. To understand and live with sanyama.
2. To understand the self organization of the body and ensure health of the body.
1. Understanding and Living with Sanyama : Sanyama implies that the self takes the
responsibility for proper nurturing, and right utilization of the body. For this it is essential to
understand the functioning of the body instrument. It is also essential to understand that this
instrument has a limited life span and undergoes a pattern of growth and decay. The interaction
of the self with the body has to be in consonance with the above objectives which are achieved
through sanyama.
2. Understanding the self organization of the body and ensure health of the body:
a. Nurturing of the Body: Proper Food, Air, Water, Etc.: In the process of selecting food for
the body, I need to make out the elements which make a complete food so that it gives required
nutrients and energy to the body. On the basis of understanding of the harmony of the self
with the body, it can be said that the food needs to be eaten only when we feel hungry. The
choice of the food has to be such that it is easily digestible and the food needs to be taken with
proper posture of the body and in right quantity.
b. Protection of the Body: The second issue is the protection of the body. The clothes we choose
for protection need to be such that they ensure proper interaction of the body with the
 environment. The right amount of exposure of the body to the air, water, and sun is required to
ensure its proper functioning.
c. Right Utilization of the Body (Sadupayoga): Right utilization of the body as an instrument
necessitates understanding the purpose for which this instrument is to be used. Normally, we
tend to believe that the body is an instrument for sensory enjoyment, which is not correct. We
also happen to use our body to exploit other human beings or rest of the nature which is not right
utilization. It is important to realize that the human body is an instrument to facilitate right
understanding and its actualization in life.

THE NEEDS OF THE BODY ARE QUANTITATIVE

ANS. Need of body are physical facilities. Physical facilities are needed for the body in a limited
quantity. When we try and exceed these limits, it becomes troublesome for us after some time.
Let’s take the example of eating. As far as, physical facilities (say rasgulla) go, they are
necessary in the beginning, but if we keep consuming, it becomes intolerable with the passage of
time. This applies to every physical facility. We can only think of having unlimited physical
facilities, but if we try and consume, or have too much of physical facilities, it only ends up
becoming a problem for us. When we try to perpetuate physical facilities, the following pattern
results. With time it successively changes from:
Necessary and tasteful
||
Unnecessary but tasty =>
||
Unnecessary and tasteless =>

||
Intolerable!

HOW TO PROTECT THE BODY

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

PRESENT ATTITUDE TOWARDS THE BODY:

The human body is a self organized and highly sophisticated mechanism. Today we are
facing different problems and they are lack of responsibility towards the body, tendency for
medication to suppress the ailment, and polluted air, water, food. Let’s take them in detail:
Lack of Responsibility towards the Body: Our lifestyle has become very busy and unnatural.
We usually do not give priority to take proper care of the body. We have increasingly stated
eating at odd hours, eating junk food, and are largely ignorant about the state of our body.
Tendency for Medication to Suppress the Ailment: Whenever there is a pain in any part of the
body, it is a signal of some disorder which needs to be properly attended to. However, our
common tendency has become to suppress this pain by immediate medication and then forget
about it.
Polluted Air, Water, Food: We have polluted our environment today and it is directly or
indirectly harming us. There is contamination in the air, water, soil, plants and we are
responsible for it. Our food has become impure. Due to heavy use of chemical fertilizers,
pesticides and a lot of pollutions, our food has all kinds of toxic contents in it. The air we breathe
in, is polluted by various chemicals released from industries and vehicles, while our water is also
 polluted due to industrial effluents (liquid sewage), sewage etc. all this, surely, is not conductive
to the health of people.

RIGHT UTILIZATION OF THE BODY

ANS. The human body is a self organized and highly sophisticated mechanism. The body is
made up of several organs and glands and the different parts of the body keep working in a close
co-ordination. All the activities keep the body fit for the use of ‘I’ (self or jivana) so that ‘I’ and
the body may work in synergy as a human being. The silent aspects of this harmony b/w ‘I’ and
the body are:-
1. The body acts according to the needs of I.
2. There is harmony among the parts of the body.
3. What our body follow only by the permission of I.
4. There is a strong coupling b/w I and the body. If I am in disharmony e.g. in anger or stress or
despair. It immediately starts affecting the body adversely.
5. There are many diseases of the body that are caused or accentuated due to disharmony in I.
These are called psychosomatic diseases such as asthma, migraine, hyper-tension etc. On the
other hand, when there is a strong disturbance in the body manifesting in the form of severe pain,
it distracts I from its normal functions.
6. I have the feeling of sanyama for the body and the body has swasthya. Sanyama is basic to
swasthya.

HOW SELF ENJOYS THE ACTIVITIES OF THE BODY?

There is a relation between the self and body that body act as an instrument of self.
Whatever self thinks body performs it physically. Body does not decide itself. We can verify this
by the following discussion.
I am the seer: When we are reading a book or listening, when someone is explaining something to us,
when we are watching a scenery or when we are thinking – we are engaged in the activities of
‘seeing’ or understanding. Now when we see some nice scenery we say ‘I am seeing’ that means
our self ‘I’ see via the eyes, the eyes don’t see, they are just instruments, that unable me to see
something outside. Different images are formed in the eyes every time, but it is I who is able to
relate it to the meaning of that image every time. Similarly, I can see inside ‘in me’ also –
without the eyes. For example I can see that I am getting angry. In this case I understand or know
or am aware that I am getting angry. When I see outside the body works as an instrument.
I am the doer: once I have seen/ understood something, I am the one who decides what to do or not to
do. I am the doer. For example, when I see the scenery I am the one who decide to take a picture
of the scenery. I use my hands to pick camera and click a picture. The hands in the body are thus
used as an instrument. In this way I work with my hands and legs.
I am the enjoyer: I saw the scenery and I took the picture. I am the seer and doer so far. When I see
the picture I like it. I am the one that enjoys it. Thus there is a continuity of being the seer, doer
and enjoyer. Similarly when I eat, I am the one that gets the taste – from the tongue.

SENSATIONS ARE SHORT LIVED AND THE EFFORTS TO EXTEND THEM LEAD TO MISERY
A perception associated with stimulation of a sense organ or with a specific body condition: the
sensation of heat; a visual sensation. A term commonly used to refer to the subjective experience
resulting from stimulation of a sense organ, for instance, a sensation of warm, sour, or green.
The pleasure obtained from sensations is short-lived. We are driven by five sensations
(sound from the ears, touch from the skin, sight through eyes, taste from the mouth, and smell
from the nose) and most of the time we are busy trying to get pleasure from sensations, from the
senses. We have so much dependent on sensations that instead of giving us some sensory
 pleasure, it becomes the source for our happiness. Then what is the issue with this is? This can be
understood as follows:
The external object is temporary in nature the contact of the external object with the body
is temporary in nature. The sensation from the body to ‘I’ is temporary. And at last the taste of
the sensation from the body in ‘I’ is also temporary.
The need of the ‘I’ is continuous, i.e. we want to have happiness, and its continuity.
Therefore, if the source for our happiness is temporary by definition, then our need for
continuous happiness will never be fulfilled. Hence, any sensation we have from the body can’t
be the source for our lasting happiness.
No matter how much we try to be become happy via the senses, or via bodily sensation, it
does not last. This does not mean that we stop these sensations from the body, or that we stop
tasting from the senses. It only means that we need to understand the limitations of happiness or
pleasure got from the sensations from the body and need to understand what is there use or
purpose. If we confuse this purpose with the happiness, we are in trouble, since something that is
temporary can’t be the source for our continuous happiness.
We can thus understand that living on the basis of preconditioning (“good life means
having a nice car”) or sensations (happiness out of taste from the body) means being in a state of
being decided by the others or outside, i.e. enslaved (partantrata). We are at the mercy of the
preconditioning and the sensation. Whereas, we want to be in the state of self-organization of
being decided by our own self, in our own right (svantrata).

PRESENT SITUATION
When our activities are not guided by our natural acceptance, then they are guided by
preconditioning and sensations. Preconditioning means we have assumed something about our
desires on the basis of prevailing notion about it. We have not verified the desires in our own
right. As a result, we are not clear about what we will get out of fulfilment of that desire. What is
the issue with that? Unless we verify our desires, we may not even know whether they are our!
We may end up spending an entire lifetime accumulating desires that are not our, and in running
about trying to fulfil them!
Sensation is a perception associated with stimulation of a sense organ or with a specific
body condition: the sensation of heat; a visual sensation.
We go into conflicts when our activities are not guided by our natural acceptance:
A. Conflicts and contradictions in ‘I’ as a result of pre-conditioned desire
We have not verified the desires, thoughts and expectations in us on the basis of our own
natural acceptance. As a result, these desires, thoughts and selections are in conflicts. Since the
desires are in conflict, the thoughts they give rise to, are also in conflict and in turn, the selection
from the thoughts are also in conflicts. This conflict affects us in different manners:
1. Wavering aspirations: Our goals keep shifting as the inputs from the outside also keep
changing. Our desires thus keep shifting, because their source is outside and these
preconditioned desires may come from what we read, see, hear, from media, friends, society, etc.
hence, we are always wavering in what we want; we are not able to be certain about it.
2. Lack of confidence: Since our desires are shaky, we are not sure about them. As a result, we
lack self confidence, in the true sense. Our confidence seems relative i.e. we keep comparing
ourselves with others in order to feel confident.
3. Unhappiness/conflicts: Since our desires, thoughts and expectations are in conflict, it becomes
the cause for our unhappiness, leading to stress and tension. Such desires will also be in conflict
with our natural acceptance
4. Lack of qualitative improvement in us: We focus largely on fulfilling the needs of the body.
As a result, we live with a sense of lack of fulfilment. We are doing many things, accumulating a
lot, progressing on paper, but we don’t feel that we have improved, that we have become better.
It seems that only the things around us are changing!
a) State of resignation: Because we do not understand ourselves properly and have
contradictions within, we slowly start getting disillusioned (pleasant but mistaken beliefs). We
feel that there are no solutions to these issues, and end up in a state of resignation.
B. Short lived nature of pleasure from sensations: The pleasure obtained from sensations is
short-lived. We have so much dependent on sensations that instead of giving us some sensory
pleasure, it becomes the source for our happiness. This can be understood as follows:
The external object is temporary in nature the contact of the external object with the body
is temporary in nature. The sensation from the body to ‘I’ is temporary. And at last the taste of
the sensation from the body in ‘I’ is also temporary. Therefore, if the source for our happiness is
temporary by definition, then our need for continuous happiness will never be fulfilled. Hence,
any sensation we have from the body can’t be the source for our lasting happiness.
To sum up, if our desires, thoughts and expectations are based on pre-conditionings, we
are generally in a state of great confusion. This leads to confusion, unhappiness, conflict and
stress. We have lack of clarity about the self, relationships, society, nature and existence. We
have lack of confidence. We have a feeling of being unfulfilled, unsettled. We operate largely on
the basis of the environment, driven from the outside – either from sensations, or based on pre-
conditionings.

HARMONY IN THE SELF, REALIZATION AND UNDERSTANDING,

The way to ensure harmony in self is a four step process given below:
1. Becoming aware that human is the coexistence of self (‘I’) and the body.
2. Becoming aware that the body is only an instrument of ‘I’. ‘I’ is the seer, doer and enjoyer.
3. Becoming aware of the activities of desire, thoughts and expectation and pass each of these
desires, thoughts and expectations, through our natural acceptance.
4. Understand harmony at the level of our existence- by verifying the proposals being placed at
the level of our natural acceptance. This leads to realization and understanding, which in turn
becomes the basis for desire, thoughts and expectations – this leads to harmony in ‘I’ in
continuity.

EXPECTED QUESTIONS
1. Distinguish between the needs of the Self and the needs of the Body. What are the needs
of the ‘self’ and the ‘body’?
2. ‘Human being is co-existence of the Self and the Body’ – elaborate on this statement.
3. How can you say that the activities in ‘I’ are continuous? Explain how activities in 'I' are
continuous.
4. The needs of the self are qualitative. Illustrate.
5. How can we ensure harmony in self (‘I’)?
6. Explian the activities of realizaiton and understanding. How do they lead to harmony in
the activities of ‘I’? Illustrate with an example.
7. How does realization and understanding lead to definiteness of human conduct?
8. What are the programs for ensuring the health of the body? Explain.
9. What is the responsibility of the self towards the body?
10. How can we ensure the health of the body? Explain.
11. Explain the relation between the self and the body. What is the responsibility of the self
towards the body?
12.In what way are we irresponsible towards our body? What are its consequences?
12. “I am the seer, doer and enjoyer. The body is my instrument” – Explain.