Harmony is Myself
Q. What do you mean by Sukh and Suvidha?
or
Distinguish between Sukh and Suvidha in detail
taking needs of yourself as an example.
Ans: Sukh is a holistic and all encompassing
state of the mind that creates inner harmony. Sukh is also called as happiness.
Suvidha implies that it is looking for physical comforts and all the sources of
attaining such comforts. When our body gets used to a certain level of comfort
then we will only feel comfortable at that level e.g. comfort in fan, cooler or
air conditioner. Different people have a different perception of suvidha and
will seek a corresponding level of suvidha according to their perceptions.
By nature man is fond of comfort and happiness
so he goes on making desires and ambitions one after the other to enjoy more in
life. To 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.
Q. The needs of the body are quantitative.
Illustrate.
or
When
we try to achieve continuity of happiness through sensation by perpetuating
contact with suvidha, the following pattern results: Necessary and tasteful ⇒ unnecessary
but tasteful ⇒丨 unnecessary and tasteless ⇒ intolerable. Do you agree with this
statement? Support your answer with arguments.
Ans: Needs 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!
Q. Distinguish between the needs of the Self
and the needs of the Body.
or
‘The need for physical facilities is
temporary’ – explain the meaning of this statement with any two examples.
or
Differentiate between the needs of self and
the needs of body.
Ans: The human being is the co-existence of
‘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
Needs are.... Trust, Respect... Food, Clothing
In time need are... Continuous Temporary
Needs In quantity,needs Qualitative Quantitative(limited in
Needs are fulfilled Right understanding Food, clothing, etc.
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, need 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.
Q. Do you think that human beings are
sum-total of sentiments and physical aspects the ‘self’ and the ‘body’? Explain
your answer using examples.
or
“Human being is more than just the body” –
Explain.
Ans: There is the familiar shape and structure
of a human being that is immediately apparent to us and we imagine someone with
similar human body-like features. But in addition to the body, there is also
the aliveness of the person – the entity that keeps the body ‘alive’ and makes
it operate in various ways.
We perceive this aliveness in the activities
demonstrated by the person like their seeing, talking, listening, walking, and
eating, etc. This aliveness is called Jivana. Thus, a human being is
coexistence of the body and jivan. This jivan refers to itself as ‘I’ (self).
Thus we say “I am so and so” or “I feel tired” or “I am happy” and not “my body
is happy”. This I or self is also called ‘consciousness’ and is the sentient
constitute of the human being.
The human being is the sum total of sentiments
and physical aspect, the self (‘I’) and the body, and there is exchange of
information between the two, i.e. ‘I’ and body exist together and are related.
There is a flow of information from ‘I’ to the body and from body to the ‘I’.
We can make this distinction between the self and the body in three ways in
terms of the needs, activities and the types of these two entities.
All the needs of I, say respect, trust, etc.,
can be called as Happiness (such), while the needs of body are physical
facilities (suvidha) like food. The two things are qualitatively different.
There is no relevance of quantity for the needs of I as it is qualitative,
while the needs of body are quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like,
desire, thinking, selection, while the activities of body are activities like
eating, breathing etc.
The mode of interaction of ‘I’ includes
knowing, assuming, recognizing and fulfilment. The fulfilment depends on
recognition depends on assumptions and assumptions depends on knowing or not
knowing (beliefs). If assuming is based on knowledge, then recognition will be
correct and fulfilment will be correct. If assuming is not based on knowledge,
then things may go wrong. The mode of interaction of body is only recognizing
and fulfilling. Self is a conscious entity and the body is a material entity,
or physicochemical in nature.
To conclude we can say that the human being
can be understood in terms of a co-existence of two entirely distinct entities,
namely sentient ‘I’ and material body. Their needs and activities are quite
different and have to be understood accordingly. But these two constituents of
human being are to act in close synergy with each other.
Q. ‘Human being is co-existence of the Self
and the Body’ – elaborate on this statement.
or
‘Human being is the co-existence of the Self
and the Body’ – Explain this statement taking yourself as an example.
Ans: The human being is the co-existence of
‘I’ and the body, and there is exchange of information between the two, i.e.
‘I’ and body exist together and are related. There is a flow of information
from ‘I’ to the body and from body to the ‘I’. We can make this distinction
between the self and the body in three ways in terms of the needs, activities
and the types of these two entities. All the needs of I, say respect, trust,
etc., can be called as Happiness (such), while the needs of body are physical
facilities (suvidha) like food. The two things are qualitatively different.
There is no relevance of quantity for the needs of I as it is qualitative,
while the needs of body are quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like,
desire, thinking, selection, while the activities of body are activities like
eating, breathing etc. The mode of interaction of ‘I’ includes knowing,
assuming, recognizing and fulfilment. The fulfilment depends on recognition
depends on assumptions and assumptions depends on knowing or not knowing
(beliefs). If assuming is based on knowledge, then recognition will be correct
and fulfilment will be correct. If assuming is not based on knowledge, then
things may go wrong. The mode of interaction of body is only recognizing and
fulfilling. Self is a conscious entity and the body is a material entity, or
physic-chemical in nature. Thus we can say:
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.
Human Beings 〓 Self(I) ⇔ Body
Coexistence
Need Happiness(Respect) Physical facility
Fulfilled by Right Understanding Physiochemical
& Right Feelings Things
Activities Desire, Thought, Eating
Expectation Walking
Knowing, Assuming Recognizing,
Recognizing, Fulfilling Fulfilling
Consciousness Material
Q. Expl
or
Differentiate between the activities of
knowing, assuming, recognizing and fulfilling with the help of an example.
or
Explain the activities of knowing, assuming,
recognizing and fulfillment with one examples.
or
Differentiate between the activities of the
self and the body on any two grounds.
or
Can the activities of the self be distinctly
understood from the activities of the body? Name any three activities and
elaborate.
Ans: If we look at the variety of activities
that we are engaged in commonly – we see that we can put them in three
categories:
1.
Activities that are going on in the self
2.
Activities that are going on in the body
3.
Activities involving both the self and the body
Knowing, assuming, recognizing and fulfilling
are the activities involving both the self and the body.
1. Activities of recognizing and fulfilling in
the body: Apart from the activities of Breathing, Heartbeat, Digestion etc.,
the activities of the body can also be understood as recognition and
fulfilment. In fact, the mutual interaction between any two material entities can
be understood as recognition and fulfilment of their relationship. For example
when we are thirsty and drink water, the body absorbs the water to the extent
needed and uses for the nourishment of the various organs. Here, body
recognizes its relation with water and fulfils it.
Recognizing → Fulfilling
2. Activities of knowing, assuming,
recognizing and fulfilling in the self (‘I’): When it comes to self (jivan or
‘I’), which is a conscious entity; in addition to ‘recognizing and fulfilling’,
there is also the activity of assuming and that of knowing. In fact,
recognizing and fulfilling in case of human beings will depend upon knowing
and/or assuming.
a. We assume – We all make assumptions and our
response (recognition and fulfilment) is dependent on the assumption. For ex.:
If I see a snake and assumed it to be a rope, I shall respond differently to
it, 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 fulfil –The response that follows
recognition is called the activity of ‘fulfilling or nirvaha karna’. The
fulfilment depends on the recognition. For ex.: Once we recognize water, we
take it.
Taken together we can write it as (in I):
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:
I Body
Desiring, thinking etc. Breathing, heart-beat, etc.
Activities Activities are ….. Knowing, assuming, Recognizing, fulfilling
recognizing, fulfilling
Q. What is pre-conditioning? What is their
source?
or
What is the meaning of desire? How do we
verify whether our desires are coming from sensations or preconditioning or
natural acceptance?
or
How human mind gets influenced or conditioned?
Ans: 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.
Q. How do we go into conflicts when our
activities are not guided by our natural acceptance?
or
Explain how pre conditioning can lead to
unhappiness.
Discuss the problems that are created by
having desire, thoughts and expectation on the basis of preconditioning.
or
How do sensations and pre-conditionings
influence our imagination? Give two examples of each.
Ans: 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.
Power Activity
Self(I) ⇨ 1.------ 1.Realization
2.------ 2.Understanding
------------------------------------------------------------------------------------
Pre-conditioning ↴
3.Desire 3.Imaging
4.Thought 4.Analyzing
5.Expectation 5.Selecting/Tasting
--------↿⇂-----------------------------------------------------------------------------
Self(I) ⇨ 1.------ 1.Realization
2.------ 2.Understanding
------------------------------------------------------------------------------------
Pre-conditioning ↴
3.Desire 3.Imaging
4.Thought 4.Analyzing
5.Expectation 5.Selecting/Tasting
--------↿⇂-----------------------------------------------------------------------------
Body Information ↑
Exchange ↽ Sensations
We go into conflicts when our activities are not guided by our natural acceptance:
Exchange ↽ Sensations
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.
Q. “I am the seer, doer and enjoyer. The body
is my instrument” – Explain.
or
How self enjoys the activities of the body?
Ans: 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.
Q. Explain with examples the various
activities in the self 'I'.
or
Briefly explain the activities of Desire,
Thought and Expectation in the self with an example.
Ans: 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:
Ø 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 fulfillment of this need for
respect via a house.
Ø Based
on this desire, we start working out the details of the house. Ex no. of rooms,
storey’s, on which floor in will stay. The image of wanting respect from the
house is split into many parts – this is called analyzing. The activity of
analyzing means breaking down the image into various parts.
Ø 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.
Power Activity
Self(I) ⇨ 1.------ 1.Realization
2.------ 2.Understanding
------------------------------------------------------------------------------------
Pre-conditioning ↴
3.Desire 3.Imaging
4.Thought 4.Analyzing
5.Expectation 5.Selecting/Tasting
--------↿⇂-----------------------------------------------------------------------------
Self(I) ⇨ 1.------ 1.Realization
2.------ 2.Understanding
------------------------------------------------------------------------------------
Pre-conditioning ↴
3.Desire 3.Imaging
4.Thought 4.Analyzing
5.Expectation 5.Selecting/Tasting
--------↿⇂-----------------------------------------------------------------------------
Body Information ↑
Exchange ↽ Sensations
Exchange ↽ Sensations
Q. What do you mean by right utilization of the body?
Ans: Normally we tend to believe that the body
is an instrument for sensory enjoyment, which is not correct. We also happen to
our body to exploit other human beings or rest of the nature, which is also not
right utilization. Body is the instrument of the self and the body needs to be
given nutrition, protection and utilized to work as an efficient and effective
tool for the right purpose. This utilization is termed as right utilization. In
other words, employing our body as an instrument for sensory enjoyment, and to
exploit other human beings or rest of the nature is not the right utilization.
On the contrary utilizing our body for right behaviour and work is actually the
right utilization of the body.
Q. What are the programs for ensuring the
health of the body? Explain.
or
Suggest programs to ensure proper functioning
of your body. Can we sustain them without right understanding?
Ans: 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.
Q. What is sanyam? How is it necessary in
ensuring svasthya?
or
Define Sanyam and Swasthya. How are they
helpful in keeping harmony between self and body.
Ans: Sanyama means the feeling of
responsibility in the self (I) for nurturing, protection and right utilization
of the body. Self-control or sanyama is the control of the mind and its
desires, urges, emotions and delusions. It is controlling the outgoing
tendencies of the mind and the senses and bringing them back to our self
within. Swasthya is the condition of the body where every part of the body is
performing its expected function. The word swasthya literally means being
anchored to the self, being in close harmony with the self. In other words,
swasthya, in Sanskrit means self– dependence (swa = your own). Also, embedded
in its meaning are health, sound state, comfort and satisfaction. So we can say
that sanyam ensures swasthya.
With right understanding, I get self-organized
and take care of the body properly. With lack of right understanding, I am able
to do it and the body becomes unhealthy. With right understanding and right
feelings, the body gets favorably affected. For example; when I am happy, the
temperature and pressure in the body are normal, when I am angry or tense, they
get upset. It means if I am in disharmony, say in anger or stress or despair,
it immediately starts affecting the body adversely. There are many diseases of
the body that are caused due to disharmony in ‘I’. These are called
psychosomatic disease, such as asthma, allergies, migraine, diabetes,
hypertension etc. so we can say that sanyam has a strong effect on swasthya.
Q. What is the responsibility of the self
towards the body? How is it fulfilled?
or
Suggest any two programs that you can
undertake to improve the health of your body.
or
How does the feeling of sanyam ensure health
of the body? List two programs of sanyam.
or
Explain the relation between the self and the
body. What is the responsibility of the self towards the body?
or
What do you mean by Sanyam? How does it ensure
harmony with the body? Explain.
Ans: 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.
Q. In what way can we say that the human body
is a self organized unit?
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
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