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Dr. niyati garg, question bank of universal human values and professional ethics.

• Values:  Value means importance or the participation. The value of any unit in this existence is its participation in the larger order of which it is a part. E.g. value of a pen is that it can write.
• Human Values:  The value of a human being is the participation of human being in this order. Hence to understand the human values, we need to understand the human reality along with all that is there in that existence constituting the larger order, and the role of human being in the relationship with each and every unit in the existence.
• Value Education:  Character oriented education that instils basic values and ethnic values in one’s psyche are called ‘Value Based Education’.  The subject that enables us to understand ‘what is valuable’ for human happiness is called value education .
• Self Exploration:  Self exploration is the  process to find out what is valuable to me by investigating within myself , what is right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself. We live with different entirety (family, friends, air, soil, water, trees, etc.) and we want to understand our relationship with all these. For this we need to start observing inside.
• Natural Acceptance:  Natural acceptance is a mechanism of self exploration. Natural acceptance is process to understand ourself first. Natural acceptance implies  unconditional and total acceptance of the self, people and environment . It also refers to the absence of any exception from others. In other words, Natural acceptance is way to accept the good things naturally.
• Experiential Validation:  Experiential validation is a  process that infuses direct experience with the learning environment and content . When what we already believe to be true of us is validated by some situations, phenomena or outcomes. We may term it as experiential validation. It may be regarded as a philosophy and methodology in which the direct experience and focused reflection of the individual helps to increase knowledge, develop skill and clarify values. Most of what we know about our self is not only through our own opinion of our self but also because of how others view us.
• Svatva:  Swatva means  innateness of self – the natural acceptance of harmony . When I identify my innateness, what I really what to be.
• Swatantrata:  Swatantrata means  being self- organized – being in harmony with oneself.  When I identify my innateness, what I really what to be and establish a dialogue with it, it enables me to become self organised, i.e. I attain harmony in myself. This is swatantrata.
• Swarajya : Swarajya means  self-expression, self- extension – living in harmony with others.  When I identify my innateness, what I really what to be and establish a dialogue with it, it enables me to become self organised, i.e. I attain harmony in myself. When I start living with this harmony, it starts expressing itself through my harmonious behaviour and work, and it naturally extends to my participation with the surroundings. This is working towards swarajya.
• Happiness  (Sukh):  Happiness may be defined as being in harmony/synergy in the state/ situation that I live in.  “A state or situation in which I live, if there is harmony in it then I like to be in that state / situation. The state of liking is happiness.”  It is a  holistic and all encompassing state of the mind that creates inner harmony .
• Prosperity:  The  feeling of having or making available more than required physical facilities  is prosperity. For prosperity, two things are required- (1) Identification of the required quantity of physical facilities, and (2) Ensuring availability / production of more than required physical facilities.
• Right Understanding:  Understanding the harmony at four levels of living from self to existence. This refers to higher order human skills – the need to learn and utilize our intelligence most effectively.
• Physical Facilities ( Suvidha):  This includes the physiological needs of individuals and indicates the necessities as well as the comforts of life.  Suvidha implies that it is looking for  physical comforts and all the sources of attaining such comforts .
• Animal Consciousness:  (a) Living of human being only on the basis of physical facilities, and not with right understanding and relationship. Working only for physical facilities is living with Animal Consciousness. (b) living with assumption for oneself as body.
• Human Consciousness:  (a) Living with all three: right understanding, relationship, and physical facilities. Working for right understanding as the first priority followed by relationship and physical facilities implies living with Human Consciousness. (b) living with views of justice, resolution and truth. (c) understanding human being as coexistence of self (jivan, ‘I’) and body.
• Value Domain:  Value domain means the domain of wisdom, this helps us to identify and set the right goals and to proceed in the right direction.
• Domain of Skills:  Domain of skill means our competence or ability to learn methods and practice to actualize the goals, to develop the techniques to make this happen in real life in various dimensions of human endeavour.

• 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.
• Imagination:  The activities of desire, thoughts and expectation at the level of self, are collectively called as imagination.
• 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.
• Sanyama (self regulation):  the feeling of responsibility in the self (‘I’) for nurturing, protection and right utilization of the body.
• Svasthya (Health):  (a) the body act according to the needs of ‘I’. (b) there is harmony among the parts of body. So, swasthya is the condition of the body where every part of the body is performing in expected function. There is harmony within the body and it is fit for use by the self. And also it is being anchored to the self, being in close harmony with the self.

• To understand and live with sanyama.
• To understand the self organization of the body and ensure health of the body.
• Trust:  Trust or vishwas is the foundational value in relationship. “ To be assured that each human being inherently wants oneself and the other to be happy and prosperous ” is known as trust.  
• Respect:  Respect means  individuality . The sense of individuality is prime object. This is the first basic step towards respect (sammana). Once we realized that we are individual then only we can see ourself different from others. In other words, respect means  right evaluation, to be evaluated as I am .
• Affection:  Affection is  the feeling of being related to the other . Affection comes when I recognize that we both want to make each other happy and both of us are similar. Then for the first time, I feel that I am related to the other that the other is a relative of mine. This feeling is called affection.
• Care:  The feeling of care is  the feeling to nurture and protect the body of our relative . Care is level of active concern, or lack of negligence, towards avoidance of possible dangers, mistakes, pitfalls, and risks, demanded of a party as a duty or legal obligation. We understand a human being as a coexistence of the self (‘I’) and the body, and the body is an instrument of ‘I’. Based on this understanding, we take the responsibility of nurturing and protecting the body of our relatives.
• Guidance:  The feeling of ensuring right understanding and feelings in the other (my relative)  is called guidance. We understand the need of self (‘I’) for right understanding and feelings. We also understand that the other is similar to me in his/her faculty of natural acceptance, desire of wanting continuous happiness and the program of living in harmony at all the four levels. The other is also similar to me in the potential of desire, thoughts and expectation.
• Reverence:  The feeling of acceptance of excellence in the other  is called reverence. We understand that we aspire for continuous happiness and to realize it, we have to understand harmony at all the levels of our living, and live accordingly. When we see that the other has achieved this excellence- which means to understand and to live in harmony at all the levels of living ensuring continuity of happiness, we have a feeling of reverence for him/her. This feeling of accepting the excellence in the other is called reverence.
• Glory:  Glory is  the feeling for someone who has made efforts for excellence . We find that there have been people in the history, or even around us, who are investing their time, energy and their belongings to achieve excellence (to understand and to live in harmony at all levels of living ensuring continuity of happiness), to make others excellent. This gives us a feeling of glory for them.
• Gratitude:  Gratitude is  the feeling of acceptance for those who have made efforts for my excellence . Gratitude is an emotion that occurs after people receive help, depending on how they interpret the situation. Specifically, gratitude is experienced if people perceive the help they receive as (a) valuable to them, (b) costly to their benefactor, and (c) given by the benefactor with benevolent intentions.
• Love:  Love is called  the complete value  since this is  the feeling of relatedness to all human beings . It is the  emotion of strong affection and personal attachment . In other words, love is a feeling of warm personal attachment or deep affection, as for a parent, child, or friend. It starts with identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human beings.
• Justice:  Justice is the  recognition of values (the definite feelings) in relationship, their fulfilment, the right evaluation of the fulfilment resulting in mutual happiness . Justice concerns itself with the proper ordering of things and people within a society. There are four elements: Recognition of values, fulfilment, evaluation and mutual happiness ensured. When all the four are ensured, justice is ensured. Mutual fulfilment is the hallmark of justice.
• Differentiation ( Disrespect) :  differentiation means accepting other on the basis of body features, physical facilities or belief and not on the basis of right evaluation.
• Intention:  Intention is  what one aspires for (our natural acceptance) . In intention every human being wants to do what is right.
• Competence:  Competence is  the ability to fulfil the aspiration . The competence may be lacking which needs to be developed through proper understanding and practice.
• Fearlessness:  Mutual trust and complementariness. It means every member of society feels related to everyone else and therefore there is trust and fearlessness. When every individual is able to live harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in society will naturally follow.
• Co-existence:  Co-existence means to be related, to be in harmony. In other words there is a relationship and complementarity among all the entities in nature including human being. When human beings with right understanding interact with nature, it will be in consonance with the coexistence and will be mutually enriching.
• Education – Right living:  The content of education (shiksha) is the understanding of harmony at all the four levels of our existence – from myself to the entire existence. Right living (sanskaar) referes to the ability to live in harmony at all the four levels of living. This dimension of society works to ensure ‘Right understanding’ and ‘Right Feeling’ or all encompassing solution called  Samadhan  in every individual.
• Health – Self-regulation:  Sanyam (Self regulation) regeres to a feeling of responsibility for nurturing, protecting and rightly utilizing the body. When the body is fit to act according to the needs of the self (I) and there is harmony among the parts of the body, it si referred to as health or svasthya. Sanyam is basis of swasthya. This dimension of society works to ensure ‘Prosperity’.
• Justice – Preservation:  Nyaya (Justice) refers to harmony in the relationship between human beings, while preservation (suraksha) referes to harmony in the relationship between human being and the rest of the nature (enrichment, protection and right utilization of the nature). This      dimension of society works to ensure ‘Fearlessness’ and ‘Coexistence’.
• Production – Work:  Work refers to the physical efforts made by human on the rest of the nature, while production refers to the output / physical produce that is obtained through these efforts. This dimension of society works to ensure ‘Prosperity’ and ‘Coexistence’.
• Exchange – Storage:  Exchange refers to the exchange of physical facilities between the members of the society, while storage refers to the storage of physical facilities that is left after fulfilling the needs of the family. It is important to note that exchange and storage is done for mutual fulfilment and not for madness of profit or exploitation or hoarding. This dimension of society works to ensure ‘Prosperity’ and ‘Fearlessness’.  

• Sanskaar:  We are according to our desires, thoughts and selections. Together, we call these ‘ sanskara ’.
• Conformance:  Each unit conforms through the principle of conformance or anusangita. It means how the continuity of the fundamental nature of the unit is preserved.
• Nature:  All the physical objects that are in solid, liquide or gas state eighter living or non living, collectively termed as nature. In other words, the aggregate of all the mutually interacting units – big or small, sentient or insentient together can be called nature. These units are infinte in number and we could easily observe that there exists a dynamic balance, self regulation among all these units. There are four orders of nature:
• Gathansheel:   The material units are transformable, and their composition keeps on changing, hence these are gathansheel.  The  material units are transformable, and their composition keeps on changing , hence these are  gathansheel .
• Gathanpurna:  The other category of units the sentient ‘I’, do not transform and are complete in composition, hence gathanpurna.  The  sentient ‘I’ or consciousness, do not transform and are complete in composition , hence are  gathanpurna .
• Kriyapurnata:  Completion of right understanding in human being is called kriyapurnata. When we have right understanding (understanding of existence, understanding of self and understanding of human conduct), the activities of realization and understanding which are currently dormant in I get exposed, we call this activity completeness (kriyapurnata).
• Acharanpurnata:  Ability to live with complete understanding is called acharanpurnata. When there is completeness in the ability of I to live with right understanding at all the four levels leading to mutual fulfilment, it is called conduct completeness (acharanpurnata).
• Innateness:  Innateness means qualities which are innate to the unit.  Each unit in existence exhibits an innateness,  an intrinsic quality that cannot be seperated from it.  We refer this priciple as innateness also called dharna of that unit. This is inrinsic to the unit.
• Svabhava (Natural Characteristic):  When we look at the different orders in nature, we find that each order has a certain value. In a fundamental way, this is the ‘usefulness’ or ‘participation’ of the order in existence. This ‘value’ or ‘participation’ is also referred to as “natural characteristic”. The ‘characteristic’ the order displays in ‘natural to itself’. This is the same as the value of the entity, or its participation also called ‘svabhava’.
• Existence:  Existence means whatever exist it is in harmony with every other thing. There are two kind of realities in existence – units (nature) and space. The units are in coexistence being in space. It means nature submerged in space is existence.
• Manviyata prun aacharan gyan:  having understood I (Jeevan) and the entire existence, we understood our relationship with every unit in existence and fulfil it, leading to mutual happiness and prosperity is called knowledge of human conduct (Manviyata prun aacharan gyan).

• Ethics:  The definitiveness of human conduct in terms of values, policies and character is termed as ethics. The ethics in the living of an individual can be imbibed only through inculcation of values, policies and character, and this is possible through the process of ensuring right understanding through self-exploration.  
• Utility Value (Upyogita Mulya):  The participation of human being in ensuring the role of physical facility in nurture, protection and providing means for the body.
• Artistic value (kala mulya):  The participation of a human being in ensuring the role of physical facility to help and preserve its utility.
• Policy (Niti):  Policy is the decision (plan, program, implementation, results, evaluation) about the enrichment, protection and right utilization of the resources (self, body and wealth – mana, tana and dhana). This is an outcome of my desires, thought and expectation (selection) as guided by right understanding.
• Character (Charitra):  The definiteness of my desire, thought and selection gives definiteness to my living. Definitiveness of character is the outcome of the definiteness of my behaviour and work.
• Professional Ethics:  Professional ethics means to develop professional competence with ethical human conduct. Ethical human conduct means definitiveness of human conduct. Ethical human conduct is the foundation of professional ethics.  
• Universal Human Order:  Universal human order (sarvabhauma vyavastha) is a feeling of being related to every unit including human beings and other entities of nature. Having understood the comprehensive human goal, we are able to be in harmony not only with human beings, but also with the rest of the nature. We are able to see that we are related to every unit in nature and ensure mutual fulfilment in that relationship.
• Perseverance (Dhirata):  After understanding the system, patiently participating in it. Being assured that the all encompassing solution is to understand and live in harmony at all levels of existence, living with this commitment without any perturbation.
• Bravery (Veerta):  Helping other in understanding and participating in system. (1) Being assured that the all encompassing solution is to understand and live in harmony at all levels of existence, and I am ready to help the other have the right understanding. (2) this is the commitment to help the other have the right understanding of and live in harmony at all levels of existence.
• Generosity (Udarta):  Using our mind, body and wealth in system. Readiness to invest oneself,      one’s body and wealth to help the other have the right understanding and live accordingly.
• Kindness (Daya):  To give opportunity or thing to a person who have ability. If a person has abilities to rightly utilize the resource but lacks in resources then providing him resources is called Kindness.
• Beneficence (Kripa):  To give ability to a person who have opportunity or thing. If a person has resource but lacks in abilities to rightly utilize the resources then providing him ability is called Beneficence.
• Campassion (Karuna):  Providing both ability and thing to a person. If a person neither has resource not the abilities to rightly utilize the resources then providing him both ability and resource is called compassion.
• Economic Value (Artha Niti):  policy for enrichment of self, body and wealth
• Political Value (Rajya Niti):  policy for protection of self, body and wealth
• Policy For Universal Human Order (Dharma Niti):  policy for right utilization of self, body and wealth
• Samagra Vyavastha:  the whole existence is in coexistence i.e. nature is submerged in space and both exist in harmony, this is known as samagra vyavastha. It is definite and self organized system.
• Holistic Alternative:  A correct appraisal of the comprehensive human goal and human welfare and the realization of co existence at all levels enable us to visualize and gradually evolve a viable alternative to the prevailing pattern of human living. Thus the right understanding prepares us for moving towards the holistic alternative (universal human order, svarajya) which will be sustainable as well as conducive to fulfil the basic human aspirations for all human beings.
• Universal Human values:  Universal human values are manifestation of the truth of existence (harmony, coexistence) in various dimensions of human interaction in terms of the participation in the universal order. 
• Humanistic Education:  Humanistic education means appropriate integration of values and skills so that human beings are able to understand their physical needs correctly and adopt suitable techniques and production systems to cater to these needs in an eco- friendly and people friendly manner.
• Humanistic Constitution:  Providing clear guidelines and policy frame work conducive to the development of an un-fragmented human society and a universal human order is humanistic constitution. It can be possible only by the help of right understanding.
• Profession:  (a) participation in the larger order, in the form of behaviour and work. (b) to profess what one knows – in human consciousness with the right understanding.
• Catering to real human needs
• Compatible with natural systems and cycles
• Facilitating effective utilization of human body, animals, plants and materials
• Safe, user-friendly and conducive to health
• Producible with local resources and expertise as far as possible
• Promoting the use of renewable energy resources
• Low cost and energy efficient
• Enhancing human interaction and cooperation
• The five dimensions of human endeavour (education, health etc) towards a fragmented society.
• The steps of organization from family to world family, each anchored in right understanding will integrated in the following way:

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