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Tuesday, December 22, 2009

An exploration of issues in human society and possible solutions for the same

An exploration of issues in human society and possible solutions for the same


We wish for harmony in the 4 dimensions of human existence (thought, behavior, work & realization); 4 levels of living (individual, family, society & nature) and 10 stages of human organization (family….to village….to nation…to international). This is mans innate need and ensuring this is the meaning of human good. When one studies the situation we are in today, we arrive at the following:

At the level of individual: We see today that humans on the one hand have unhappiness, dissatisfaction, lack of hope, and a sense of futility about them, and on the other are faced with domination and other problems. The health of the body is steadily declining in spite of improved levels of material and medical facilities. A majority of people find themselves engulfed in problems of some type, and some people have even come to believe that no solutions are even possible.

At the level of family: One sees complaints, fights, inter-personal tensions, injustice, hatred and numerous attempts to solve these, ultimately leading to disintegration and a feeling of being deprived of material facilities.

At the level of society: Problems are visible in the form of a tendency to snatch from one another, opposition, exploitation, struggle, war, poverty and unemployment. There is talk of working in harmony with each other, but these never end up being successful.

At the level of nature/environment: Problems manifest in the form of Imbalance, pollution, scarcity of physical and ecological disturbances. Poisonous material are on the increase in the air, water, soil and food while the fertility of the soil is decreasing.

The problem of water shortage is deepening. Water from large depths is not suitable for humans, animals and crops. The nutrition in food is reducing and the ecological system is getting imbalanced. The earth is falling sick. The earth now has fever (global warming = heating up of the earth)…heralding larger problems and disasters soon to come. The natural beauty of the earth is being uprooted. The tendency to snatch goods and greed is increasing.


On the one hand, many breakthroughs and wonders are being unleashed by modernity, science and technology; while on the other, the human being is not able to understand what he is, and what human conduct is. Today mans biggest problem is man himself.

The possibility of war between 2 nations, terrorism, fear of fights and violence within nation states and corruption tiring out the daily lives of human beings has increased, while one sees that blood relations living under the same roof have problems in their relationships, and unknown expectations in these relationships are making man weaker.

An absence of harmony between humans both in families and at the workplace is leading to an underutilization of human potential and available facilities and opportunities. People are bearing with the frustrations of dealing with constant trickery. Children’s futures are steadily becoming uncertain. Ecological imbalance, chemical fertilizers and pesticides and sedentary lifestyles are making the body weak and prone to diseases.

I.e. Failures seem to be hidden behind our successes. The fruits of this are that suffocation in individuals, disintegration in society & damage to the environment is on the rise. Man is thus getting isolated in these circumstances. Getting isolated is more fearsome than a famine.
It seems that man has not even been able to recognize his needs so far. Today’s prevailing materialism has got us to assume that unlimited acquisition of physical/material facilities is the human aim. All of culture, science, technology, education and nation states are being applied to ensure this. The fruit of this is that that the energies of every human being is being applied to ensure these facilities. Material acquisition has become the aim for mans thought, behavior, work & realization without even bothering to find out how much material facility is required for an individual, family & society. While mans need to live/survive has been recognized as a primary need, the need to live in perennial happiness, in a state of no-conflict, to live with knowledge, has not yet been recognized as a basic human need. The reality is that living with knowledge is mans innate character. It is only on the basis of knowledge that each human being is able to live in relationships and in organization. Otherwise, he lives in a right or wrong way purely based on what he has ended up assuming (which may not be so in reality, i.e. may not be right). It is only with knowledge (that is innate to the self) that man is able to live in self-organization within himself and in organization/harmony with the larger organization (other humans and rest of nature).

In the absence of knowledge, absence of a resolution (samadhaan) man is even unable to correctly recognize the need for material/physical facilities. As a result, he is unable to feel prosperous in spite of having physical facilities/wealth. He keeps getting stuck in a vicious cycle for unlimited facilities/wealth. When one evaluates the attempts to get around these problems so far, one concludes that these attempts are either insufficient, or not implement-able. When we see the attempts at various levels, we find that:
At the level of individuals:
Education is based on competition, acquiring unlimited material facilities from jobs or business, getting fame and position, and when these not available to all (i.e. not everyone can come first), man takes to opposition & protest as a solution/ way out.

At the level of family:
courts and gram panchayats are being created in spite of not having the ability to do justice, wherein instead of advancing the understanding of justice, what is practiced is better ways to mete out punishment & pass judgments, wherein instead of talking ways of forging stronger human relationships, one ends up separating people from being in relationship.


At the level of society:
While on the one hand solutions speak about governments functioning well, and stricter rules and regulations, on the other, it is declared that nothing will come out of the government, and only multi national companies and business can do something about the problems. Arresting population growth, make and break in the markets, planning & rules in limited spheres and promises for employment seems to be the order of the day. Ultra modern weapons for getting rid of the conflicts between nations and societies are also being touted as a panacea for all ills/problems we face today.

At the level of nature:
Further research for cleaner and greener technologies, alternative sources for energy, and/or establishing tolerable levels for pollution, establishing forest departments, restricted use of natural resources, etc are some of the attempts at taking care of the environment. The inspiration to protect the environment has stemmed from fear, but today, greed is going ahead of fear. Hence, agreements around the environment are not seeing fruition. On paying attention to the current attempts, it becomes evident that as we try and solve a problem at one level, numerous problems are created as a byproduct at other levels, leading to an increase in the amount of problems we deal with. In this situation, while some people have a feeling of despair, some are saying that we should learn to live with problems, while some are selling dreams. Even big movements are unable to move beyond small scale issues, unable to think of human organization in its entirety.

A new ray of hope
On studying existence and mans place in it, it becomes evident that these problems are not innate to existence or nature. These are due to an absence of right understanding in individuals (the human) and fulfillment in human relation ships between human beings; i.e. problems are manifested by man. If man is the cause of the problems or if man is the carrier of problems, then the cause and carrier of solutions would also have to be man. Attempts so far to free ourselves of these problems have not placed right human understanding and responsibility of human beings at the center, and we been unable to live in organization and form a human tradition on the basis of these attempts. Jeevan Vidya is a proposition for human understanding, organization and tradition, which has to be evaluated and understood within the self and to be lived as an expression of this understanding in the larger order. On the basis of attempts made by a few if us during the past 10 years in the form of work and behavior in our society, we have now begun to feel that it is possible & necessary to have harmonious inter-relationships in the that such a possibility comes naturallysincethis is how it IS in existence, that this organization is already inherently available in existence,one does not have to create it.Existence is organization itself, is organized in itself. The organization is in the form of co-existence, and every human being can understand it, and live in harmony within himself after having understood it so, and live in harmony with the larger organization around him.

On the basis of living in this self-organization:

At the level of individual:
Right understanding (resolution) is ensured in every human being. This resolution inherently manifests as knowledge, human goals (Vivek) and science (Vigyan) in human talent and as behavior, work and contribution to the larger order in human character. The possibility of an undivided society, holistic natural order and human tradition becomes clear as one lives according to the right understanding.

At the level of family:
Resolution in each member of the family, mutually fulfilling relationships in family and prosperity are ensured. It becomes possible to identify the physical needs in family on the basis of the resolution and members of the family are then able to put efforts onto nature in a recyclable manner thus producing more than the family’s requirements for physical facilities and experience the feeling of prosperity. There is enough scope in nature for this kind of effort, and enough capacity & scope in the human being for putting in these efforts. A prosperous family is able to fulfill the physical needs of an individual and also help out other families; hence, one establishes mutual relationship instead of exploitation of other families in this manner.

At the level of society:
5 dimensional organization in society: (i. education-right values; ii. health-restraint;
iii. production-work; iv. exchange-storage and v. justice-security) allow human goals of samadhaan (resolution), prosperity, fearlessness & co-existence to be ensured. The possibility of this holistic, all encompassing organization from an individual to family to world family being established thus gets clearer.

At the level of nature:
The human being living with resolution in relationships and with prosperity lives in a mutually fulfilling manner with the remaining 3 orders (Material order = Soil, water, air, etc; the Pranic Order = plants & shrubs, etc’ the Animal order = birds & animals) thus ensuring his prosperity and the protection and right utilization of the remaining 3 orders.

Man living in complete resolution & prosperity at all these 4 levels is thus able to be satisfied in all his 4 dimensions (thought, behavior, work & realization). Satisfaction in thought by way of complete resolution, satisfaction in behavior by way of mutually fulfilling relationships, prosperity in work by way of regulation & protection of the remaining natural order, and bliss in realization by way of knowing the reality, the truth ensures the continuity of happiness. It thus becomes possible for this satisfaction to be expressed and established in the individual, family and all 10 stages of human order. On the basis of the success that we have been able to get in the past 10 years through this understanding, work and behavior and the enthusiasm that stems from it, we would like to establish a dialogue with you on the necessity, possibility and natural-ity of this human order.

An extract of the speech delivered by Dr. A.P.J. Abdul Kalam, President of India ADDRESS TO THE NATION ON THE EVE OF 60TH INDEPENDENCE DAY

An extract of the speech delivered by Dr. A.P.J. Abdul Kalam, President of India


ADDRESS TO THE NATION ON THE EVE OF 60TH INDEPENDENCE DAY


(August 14, 2006)


Jeevan Vidya experience:


“Jeevan Vidya is being practiced by Prof Ganesh Bagaria, IIT, Kanpur, Prof Rajeev Sangal, Director IIIT (Hyderabad) and their teams. This scheme is concerned about addressing the basic causes of major problems of violence, corruption, exploitation, domination, terrorism and war. It has been found that violent and anti-social behaviour, unless dealt with care and with professionalism, could aggravate the extreme behaviour.


Jeevan Vidya develops tolerance for ambiguity and uncertainty in human conduct by enabling self-knowledge that understands harmony in the self and in the entire existence. The academicians could bring about marked change even among the inmates of jails through the use of these techniques.


Jeevan Vidya is a 'teachable human value based skill' that can address inherent conflicts within the mind of the individual, within families, in organizations and in public life. Inner conflict is the very essence of violence. For example, with the skills imparted, it would be possible to reduce the overall period of secondary education from 25,000 hours of teaching to 20,000 hours, since the children become more responsible and productivity conscious. These experiments can be outreached to influence many people by developing networks using ICT through our educational system, that needs to pay increasing attention to this aspect of human development.


This process of imparting self-knowledge would promote a learning atmosphere, where this whole movement of inquiry into knowledge, into oneself, into the possibility of something beyond knowledge would bring about naturally a psychological revolution. From this comes inevitably a totally different order in human relationship and therefore society as a whole. The intelligent understanding of this process itself can bring about a profound change in the consciousness of mankind.” (DR. A.P.J. ABDUL KALAM, PRESIDENT OF INDIA)

National Convention on Value Education through Jeevan Vidya, IIT Delhi

National Convention on Value Education through Jeevan Vidya, IIT Delhi
(22 May to 24 May 2007)
Summary and Final Recommendations


A National Convention on Value Education through Jeevan Vidya (JV) was organised at IIT Delhi by the joint efforts of IIT Kanpur, IIIT Hyderabad and IIT Delhi between May 22 to 24. The Convention was inaugurated by H.E. the President of India and it was attended by the heads, faculty and students of about 50 technical institutes including IITs, IIITs and NITs, and people from the industry and social groups with the total number of participants getting around 1000 in the inaugural session and around 300 in the subsequent sessions. At the Convention, it was felt that Value Education (VE) should be incorporated in education, in general, and technical education, in particular. It was recommended that VE must satisfy the four criteria: it should be (a) Universal,
therefore secular and non-sectarian, (b) Rational, that is, based on reasoning, (c) Verifiable through experience and experimentation, and (d) Leading to harmony within humanity and with nature, and it should be conducted without preaching.

The panel discussions highlighted the need for VE in the country and concluded that JV satisfies the above criteria, therefore, VE courses based on JV should be designed. A national committee was formed to guide VE through JV. It will present the recommendations to AICTE and Ministry of HRD, work to develop the resource material, disseminate JV to the academic community and will help provide faculty training in VE through JV.

Final Recommendations

1. Value Education (VE) should be incorporated in education, in general, and technical education, in particular.
2. VE must satisfy the following criteria. It should be:
· Universal, therefore secular and non-sectarian.
· Rational, that is, based on reasoning
· Verifiable – through experience & experimentation
· Leading to harmony within humanity and with nature, and it should be conducted
without preaching.
3. It can be seen that Jeevan Vidya (JV) satisfies the above criteria. Therefore, VE courses based on JV should be designed. Design of such courses may also be explored using other alternative perspectives.
4. A national committee on VE through JV should be formed to guide VE through JV. Curricula and syllabi should be framed, and implemented under the guidance of the national apex committee.
5. There must be an academic structure (curricular, co-curricular, extracurricular) in place in each institution to effectively impart VE.
6. It is desirable to introduce social internship and socially relevant projects as part of VE.
7. Regular faculty be trained to be mentors and resource persons in VE. Colleges may also engage other resource persons for VE.
8. To promote research and innovation in VE:
· Design PhD programme
· Examine concept of Multi-versity.
9. VE should be an important part of school education at primary, secondary and ten-plus-two levels. To promote it, experimental schools may be opened with autonomy to implement their own curriculum incorporating VE. National apex committee may initiate steps in this direction.
10. Activities for students should be started which promote dialogues on Values in institutions and outside them.

Development of Resource Material

11. Comprehensive resource material including books, teacher’s manual, etc. needs to be urgently developed in English for wider implementation in Technical Institutions. NRCVEE at IITD may take special initiatives in this direction.
12. Extensive research effort is needed to evolve new, alternative models in tune with holistic perspective. This includes technology as well as entrepreneurship models.
13. Value-centric evaluation of all the technical subjects, project and research efforts as well as extra-curricular activities should be done to indicate spontaneous direction of change.
14. Before the introduction of regular courses, value-probing, issue-based short modules could be introduced. These can be implemented more easily in the beginning.
15. In evaluating a student, value related criteria should also be included along with skill based criteria. The criteria may be used in entrance exam. and even in graduation.
16. Whenever a value education activity is introduced in any institution, it will be desirous to have some interaction with other stake holders such as prospective employers, parents, and peer groups.
17. It will be desirable to design distance learning programs with local mentors for wider dissemination.
18. Mechanism needs to be created to enable frequent interaction of students with authentic organizations working for value education outside the institutional environment.
19. Value education can serve as effective, affirmative action to help the students from marginalized sections of society.
ON DISSEMINATION OF JEEVAN VIDYA
20. Workshops or shivirs to train faculty from interested institutions should be held at various centers- IIT Delhi, IIT Kanpur, MS3 Kanpur, Abhyudaya Sansthan Raipur, IIIT Hyderabad, SIDH Mussorie.
21. Promotional lectures to be organized at various locations and Institutes-
· 2-3 Hours duration.
22. Training Institute should be setup for preparing teachers for value education with Jeevan Vidya as the foundational basis.
23. Efforts in the direction of encouraging the people to become facilitators by organizing “Adhyayan Shivirs” or advanced shivirs.
24. More “Shivirs” should be organized in local languages. Resoure material on JV should be translated into all the Indian languages and English.
25. At least 12 “Shivirs” in a year and 4 “Adhyayan Shivirs” in a year should be planned.
26. Annual convention should be organized on the same theme as this one.
FOR INSTITUTIONS
27. Institutions should take steps to introduce value education as a part of academic structure (curricular, co-curricular, extra-curricular).
28. Steps should be taken to train existing faculty in the institution in VE.
29. Resource persons may also be engaged in the institution for VE. These should be done in consultation with the national apex committee to determine their suitability.
30. Institute should facilitate experiments on new models of self-reliant living for teachers of value education along with their students. It can also provide outlet for students to undertake manual work and learn the dignity of labour, through tree plantation, productive work on land, etc.
31. Institutions must undertake a thorough review of culture prevailing in their hostels and the institution as a whole, and work out ways to bring about a positive change. (The goal should be to create family-like atmosphere within the institution, with the participation of students, staff and faculty as members.)
32. A centre for value education may be established to coordinate the activities, however, care must be taken that activities do not get relegated to only the centre. VE has to be the responsibility of the entire faculty and staff of the instituion.
33. Some of the steps suggested above require a close association of the head of the institution with VE, without which its permeation would be a slow and difficult process in the prevailing atmosphere.
34. The following would be the National Committee on VE through JV:

· Dr Sanjay Dhande, Director, IITK (co-chair)
· Dr Surendra Prasad, Director, IITD (co-chair)
· Dr Rajeev Sangal, Director, IIITH (co-chair)
· Prof RR Gaur, IITD (convenor)
· Prof Abhijit Mitra, IIITH
· Prof Deepak Gupta, IITK
· Prof Ganesh Bagaria, HBTI, Kanpur
· Shri Pawan Gupta, SIDH, Mussoorie
· Shri Sadhan Bhattacharya, Amarkantak
· Shri Som Dev Tyagi, Abhyudaya, Raipur
· Dr Punjab Singh, VC, BHU
· Brig. SS Pabla, Director, MIT, Manipal
· Prof DS Bal, Govt. Tech. Education Dept. Raipur
An Experiment on Introducing Human Values Course

in Undergraduate Curriculum of Engineering Education



Ramancharla Pradeep Kumar, Rajeev Sangal, Abhijit Mitra,

Navjyoti Singh and Kamalakar Karlapalem

International Institute of Information Technology Hyderabad, India


March 25, 2009


Abstract

Today’s technical education, in its widely prevalent form, is not able to adequately empower

students to think independently. Consequently, being driven by peer pressure, it is leading to a

blind race for jobs that are intellectually and mentally unfulfilling, and wealth that breeds chaos

in family and in society. However, education is not just about learning skills (how to) but also

about developing the ability to decide on what (what to do?) and why (why to do?). It should

lead to the development of critical ability in students towards distinguishing between essence

and form, or between what is of value and what is superficial, in life. It should develop their

understanding which is a prerequisite for a movement from rule based society to a relationship

based society. In this paper, we discuss our experiment of introducing a compulsory course

on Human Values in the undergraduate core curriculum in a technical university. Rather than

aiming at ’teaching’ values, the course is structured to encourage students to discover what

are of value for them and for the society. Thus the aim of the course is to enable students to

discriminate between the valuable and the superficial in real situations in their life.

The course is conducted through discussions in small groups each mentored by a faculty

member. There are no formal lectures in the course. During every class the faculty mentor

introduces a topic and initiates the discussion. While analysing and discussing the topic, the

faculty mentor’s role is in pointing to essential elements to help in sorting them out from the

surface elements. In other words, help the students understand the important or critical elements.

For the above topics, scenarios are used to initiate discussion. Depending on the nature

of topics, worksheets, home assignment and/or activities are included. What makes it challenging

is the fact that the ability is to be developed not for a narrow area or field of study, but

for everyday situations in life. Therefore, one week long intense workshop on Jeevan Vidya is

conducted which allows students to reflect on questions pertaining to life.

The paper describes a few detailed examples illustrating the methodology of conducting

the course. It also analyses the feedback from students of past four years and includes some

assessment of its impact on student environment.

_Associate Professor & Corresponding Author (ramancharla@iiit.ac.in)

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1 Introduction & Background

The world today is ridden with problems galore. While the manners in which these problems

are perceived, articulated and prioritized vary widely, there is a commonality of approach in

how most civil societies in the world over are engaged in trying to solve them. Inherent in

this approach is the assumption, that with enough knowledge and technology, one can manage

planet earth. We not only disagree with this assumption, we also feel that it has perhaps played

a major role in severely restricting the scope of education in general and technical education in

particular.

To elaborate, let us take two major problems we see at the societal level: poverty and

unemployment. No amount of knowledge and technology can solve these without addressing

the prevalent human relation issues such as those of dominance and exploitation. We feel that

a major, if not the sole, purpose of education is to enable individuals in understanding these

causal relationships. More comprehensively stated, education implies holistic inputs towards

preparing the future generation to understand the essential harmony in the world around them

and to empower them to participate proactively in its dynamics.

Even at the level of higher technical education, mere imparting of skills does not fulfill this

requirement. Technology only tells us how to do things which we want to do. However, without

an understanding of what to do & and why and that of what is of value to the individual and

to the society, the students can not become proactive in their social environment. Instead,

in the absence of a proper understanding, the student community tends to get oriented with

the defaults in the society viz., emphasis on superficial and non-essential glamour, consumerist

lifestyle, and a false sense of satisfaction (or dejection) in competition and one-upmanship.

As faculty members involved in the process of setting up a, now ten year old, technical

university; we have experimented with the methods of addressing this deficiency in our approach

to education. Here we outline details of our experiment.

2 Education setting at IIIT Hyderabad

From its inception in 1998, IIIT Hyderabad had adopted a di_erent approach towards shaping

student life and activities. For example, it has Student Life Committee to define and create

extracurricular space for students. Guidelines and traditions, rather than rules would be used

and even thay were expected to evolve through dialogue and involvement with the students.

The vision was to create a colorful campus, vibrant with activities and with an ambience where

a majority of students could participate in a process of responsible self governance.

For the first few years, thanks to the small batch sizes, the faculty could maintain close

interaction with all the students who in turn, imbibed with the excitement and spirit characteristic

of pioneers, participated in the process of implementing a shared vision.

The heavy load of coursework not withstanding, quite a few students were involved in voluntary

community services which included running the messes, computer system administration

web infrastructure development, organization of games, sports as well as cultural events etc.

Their involvement was so intense that the institute was moved to create a special award for

consistent outstanding voluntary service the Banyan Award and we felt proud to confer the

award to deserving students. Everything seemed to be moving on like a dream for nearly four

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years till from the 5th year certain happenings alerted us that perhaps every thing was not all

right with student dynamics. Here are some of those listed in no particular order:

• In 2003 the third year students, in violation of established traditions, organized a whole

night farmhouse party for the graduating batch. It was orderly but the direction things

were heading was disturbing. The party apparently had all the trendy characteristics

professional DJ liquor etc.

• The parliament elections in the year 2004 had to be nullified twice because of complaints

of malpractices including forced voting and use of regionalism etc for campaigning.

• There was a significant drop in extracurricular activities. The inter batch cultural event

Amalgam, after two very successful years, had to be cancelled in 2004 for lack of participation.

Participation of IIIT students in the annual techno cultural event Felicity both

as performers as well as audience dropped.

• Attendance in classes started dropping. Many of those present were half asleep. It was

clear that a large number of students were hooked to playing computer games and watching

movies.

• Student blogs were highly critical of most decisions of the institute administration. What

was alarming was that the students no longer analyzed situations as participants in a

system but as users of facilities.

The faculty felt concerned. When individually talked to, a large number of students also

shared these concerns but they felt helpless. Several restrictive rules and regulations such as

compulsory attendance and compulsory extracurricular credits were discussed and some implemented

and punitive measures had to be taken on some occasions. But these only served

towards widening the studentfaculty gap. Faculty student interaction sessions did not seem to

work and talk about values, visions and ideals were received with great skepticism. In particular,

the SLC was being viewed very negatively by many students.

3 Diagnosis & Strategy

When one studies the situation we are in today, we arrive at the following:

1. At the level of Individual: We see today that humans on the one hand have unhappiness,

dissatisfaction, lack of hope, and a sense of futility about them, and on the other are

faced with domination and other problems. The health of the body is steadily declining

in spite of improved levels of material and medical facilities. A majority of people find

themselves engulfed in the problems of some type, and some people have even come to

believe that no soutions are even possible.

2. At the level of Family: One sees complaints, fights inter-personal tensions, injustice,

hatred and numerous attempts to solve these, ultimately leading to disintegration and a

feeling of being deprived of material facilities.

3. At the level of Society: Problems are visble in the form of tendency to snatch from

one another, opposition, exploitation, struggle, war, poverty and unemployment. There

is talk of working in harmony with each other, but never en up being successful.

3

4. At the level of Nature/environment: Problems manifest in the form of imbalance,

pollution, scarcity of physical and ecological disturbances. poisonous material are on the

increase in the air, water, soil and food while the fertility of the soil is decreasing.

As a result, one is unable to find happiness and perpetually su_er from a sense of lack of

prosperity. In such case individuals are not able to contribute to the real progress of self as well

as community as a whole. This sense of disempowerment in the individuals in some ways put

them in the service of the dominant trend of perceiving the only the financial interests.

Strategy is to create institute wide environment which generates confedence in individuals

which allows them to make mistake but ensure that they learn from it. Initiation of campus

wide porcess where all the members of the community are in the process of undetstanding of

values. The essential component of this engagement would not be interms of giving moralistic

lectures of the narrow realm of prefessional ethics. But, to bring out the human values which we

all possess inherently. As an experiment we introduced Human Values course as a compulsory

subject in the curriculum of engineering education.

4 Experiment

4.1 Objective:

The Human Values course tries to achieve the following objectives.

1. To develop a critical ability to distinguish between essence and form, or between what is

of value and what is superficial, to life.

What makes it di_cult is the fact that the ability is to be developed not for a narrow

area or field of study, but for everyday situations in life. It covers the widest possible

canvas.

2. To move from discrimination to commitment.

It is not su_cient to develop the discrimination ability, it is important to act on such

discrimination in a given situation.

3. The course does not teach values.

It encourages students to discover what they consider valuable. Accordingly, they

should be able to discriminate between valuable and the superficial in real situations in

their life.

4.2 Mode of conduct

The course is conducted through discussions in small groups each mentored by a faculty member.

During every class the faculty mentor introduces a topic and initiates the discussion. While

analysing and discussing the topic, the faculty mentor’s role is in pointing to essential elements

to help in sorting them out from the surface elements. In other words, help the students focus

on the important or critical elements.

While discussing di_erent topics, the mentor encourages the student to connect with one’s

own self and do self observation. The student is encouraged to take up ”ordinary” situations

rather than ”extra-ordinary” situations. Such observations and their analyses are shared and

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discussed with other students and faculty mentor, in a group sitting.

Experiments or practicals are important. The di_erence is that the laboratory is everyday

life, and practicals are how you behave and work in real life.

The group discussions would also provide support to a student in performing actions commensurate

to his/her beliefs. Hopefully, this would lead to development of commitment, namely

behaving and working based on one’s beliefs (or values).

There would be no formal lectures in the course (other than in the Jeevan Vidya shivir which

is a co-requisite). For the above topics, scenarios may be used to initiate discussion. Depending

on the nature of topics, worksheets, home assignment and/or activity may be included.

4.3 Jeevan Vidya

The workshop addresses the self in the human being. It draws attention to human needs; need

for human relationships, inherent desire to seek knowledge, and the joy that we naturally derive

from these. In our current situation, we might be seeking di_erent things. Thus, it brings

about a dialogue between what we are and what we want to be. It does not posit happiness in

an after-world, but here and now, based on “humanness” common to all human beings. The

approach is rational, universal and humanistic.

The workshop is not a course in moral science. It does not tell you DOs and DONT’s.

It does not tell you what you should become, or what you should do. It only connects you

with your SELF and encourages you to seek answers within SELF. The workshop does not talk

about rewards and punishments in an afterworld. It does not say that physical facilities are

unimportant and must be shunned. It rather talks of prosperity in every family.

4.4 Topics covered

• Self confidence: Relative and absolute confidence, being self-determined, swatantrata

(loosely equivalent to freedom).

• Peer pressure: Examples of external pressure, relating to swatantrata (freedom), making

one’s own choices.

• Relationship with family and friends: Major cause of unhappiness today.

• Anger: Investigation of reasons, watching ones own anger. Is anger a sign of power or

helplessness, distinction between response and reaction.

• Right utilization of physical facilities: Determining one needs, needs of the self and

of the body, cycle of nature.

• Relationship with teachers: Inside the class, and outside the class interacting with

teachers.

• Time Management: Issues of planning, as well as concentration (and aligning with self

goals).

• Respect: Do you respect yourself? Do you respect others? Feeling of respect is di_erent

from expression of that feeling.

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• Expectations from your self: Excellence and competition, coping with stress, Identifying

one’ interests as well as strengths.

• Complimentarity of skills and values: Distinction between information & knowledge

• Goals: Short term goals and long term goals (discussing one’s goals). How do we set our

goal? How to handle responsibilities which have to be fulfilled while working for goals.

4.5 Process of evaluation

This is a pass credit option (PCO) course, and there would only be pass/fail grade. Participation

in discussions, weekly report and final report will be used in evaluation. Pass grade will be given

if student satisfies the above requirement.

5 Outcome in last four years

Approach of the course is holistic covering the large canvas of life. It has made a significant

impact on student community. Although the concerns of each individual may be di_erent, what

they realize at the end is that there is a need for human values and relationships and that is

founded upon the knowledge in the self.

Since human values course is a compulsory part of curriculum in first year, it has lead to

major re-thinking among them. They have been reflecting on what their goals are, the place

of money in life, the joy one derives in relationship, and in seeking knowledge and not merely

on jobs and the money they get out of it. They have become relaxed in their self, and become

more sensitive to relationships with their friends and family, and regarding society and nature.

5.1 E_ect on cultural festival

Felicity: that is what the annual student techno-cultural festival is named as in IIIT. The first

annual techno-cultural festival, Felicity 2001, had a vision true to its name: A time of enjoyment,

reveling, appreciation of the privilege, freedom and comfort given unto us, sense of celebration,

the feeling and hope (if not conviction) that ”everything-is-alright-with-the-world” No one of

us is where he or she is because of anything we did – the world has made us and given us this

niche. And it is time we gave back. That should be what our festival is.

That the reality has veered o_, so far away from the vision, dawned upon the IIIT community,

as late as 2005, from tell tale symptoms such as: lack of participation of IIIT students

in Felicity as performers, huge amount of money spent to invite a celebrity, for a flop event,

absence of quality in competitive events etc. Serious students and faculty alike were concerned

to find that somewhere down the line the spirit of celebration and associated connecting with

each other and with others, has given way to trying to draw large crowds from outside for show

o_. These symptoms of the essentials of celebration giving way to the superficiality of arrogant

showmanship, led to a series of soul searching panel discussions, on the basis of which recommendations

on what Felicity ought to be were drawn out.

When it came to implementation of these recommendations, for Felicity 2006, quite expectedly

the mainstream student organizing group resented them. But this time there was one

di_erence. The space had been created whereby we could discuss on the basis of what they

think as right as against what others follow. There were several who listened and understood.

6

As a result, though the time spent to put across the point adversely a_ected Felicity 2006 in

general, one could sense a larger proactive involvement of the non-vocal majority. There was in

fact a debate generated from within the organizing circles, regarding the need for spending huge

amount of money to organize a Rock Show, something which is considered in though which only

a few enjoyed, at the cost of other events which a far larger number of students enjoyed from

their heart.

We were afraid that these signs of the turn around could be transient. That in the face

of what the commercial media paints as celebration and which constantly works on the young

minds, the understanding of what real celebration is, something that most of them inherit from

celebrations at home, would possibly be fighting a loosing battle. It was sheer serendipity for

us to find that the turn around to be far more permanent and that too without requiring any

major upheavals or caveats from the faculty. Since 2007, Felicity has been moving from strength

to strength, drawing visibly larger participation from diverse sections of the student population,

every following year. Every year the organizers have been consciously articulating, for themselves,

the roadblocks to the free flow of the spirit of celebration; in order to prioritize them

and address them one at a time. In 2007 it was the proactive involvement of junior batches,

in 2008 it was the involvement of non-metro majority and this year it was the involvement of

seniors and PG students.

In hindsight we know what was at the root of this serendipitous experience. We had initiated

our engagement at the level of human values with the UG2k6 batch. With every following year,

the percentage of the undergraduate population with whom we share a sense of togetherness,

and of trust, has been increasing. In the process, more and more students have felt empowered

to be able to assert without aggression. On our part the faculty understood the need to provide

them with both, guidance as well as space for experimenting and for learning from mistakes.

It is indeed a win-win experience with students believing that the faculty is not there only to

frown at whatever they enjoy and the faculty realizing that even when apparently restrictive

policies are questioned by the students, a large number of them are prepared to examine the

rationale with an open mind. It was a heart warming experience for us, when the main organizers,

some of whom are known for their indulgence into drinking, proudly announced the

successful completion of an alcohol free yet highly satisfying Felicity 09.

5.2 Student Self Governance

From its inception, there seemed to be problems with the student parliamentary process based

on general elections. Over the years, it was being observed that in the beginning of the sessions,

some of the active students were enthusiastically organizing sports and cultural events involving

a large section of students. Once the parliamentary secretaries were being elected all activities

tended to come to a screeching halt — an indication that orators and limelight seekers, rather

than organizers, were getting elected.

We could demonstrate this e_ect in 2005 and in the absence of prejudices, suggestions

for having a students parliament consisting of organizers, as against certificate seekers, were

accepted in 2006 by the student body. The student parliament was constituted not by macro

democracy where a few secretaries were elected thru a general election involving all, but through

micro democracy with small groups electing their representatives from among themselves. To

ensure that posts are held only by those who are active, it was agreed by the students that no

7

certificates will be given to any one merely for holding posts. Certificates would be given to all

who are actually active and in order to be active one need not be holding any o_cial post.

5.3 E_ect on ragging

Every year there is a gush of fresh blood in university. There is a moment of welcome that

marks the occasion. Being a residential university, this is a moment of switch from the caring

gaze of family to the live-in culture of the university. Senior students have a caring role here,

apart from the assurances of faculty and management. What are and should be the contents of

this moment? This question is significant because there is a prevalence of the practice of ragging

of freshers by the senior students. Ragging is a kind of shock treatment to unseat behavioral

composure of freshers into wilderness. Ragging methods are designed to dazzle defenseless new

entrant into performing humiliating activities. As a policy of the institute ragging is discouraged.

However, certain incidences of ragging came to light in the past. As an impact of the institutional

concern for value education, these incidents got handled in an innovative way, a way

that changed the culture of institution in a major way.

There was a ragging incidence where three senior students were caught. Disciplinary committee

suspended these students after proper inquiry. The punishment generated turmoil among

students as it amounted to irreversibly spoiling the career of these senior students. Through

an innovative dialogue with the general body of students a way out was formulated. Let these

students undergo for a semester value education internship in a non-governmental organization,

which worked in non-urban setting for school education some 1500 kms away. And for this

they would get credit. This was grudgingly accepted by the students as it saves them from

suspension. A semester long stay and internship in that organization changed these students in

a major way. This was entirely unexpected by the students. These students not only enjoyed

there internship but had marked change in their outlook in favor of humility and humanism.

They surprisingly became exemplars of humanism who saw the truth behind dehumanizing

humiliation. This incident imprinted a value in the institutional culture - atonement is more

powerful then punishment.

5.4 E_ect on academics

Majority of students joining IIIT, have had at least two years of very rigorous and highly disciplined

work ethics, and more importantly extreme strain and tension which sap away their

energies prior to joining the institute. Most of them attend coaching institutes for getting trained

to secure high rank in very selective competitive exams (IIIT selects 175 students among top

ranker’s out of 750000 students who take All India Engineering Entrance Examination). The

achievement of getting into IIIT is a mixed feeling for most of these accomplished students, they

are happy that they could get into into atop institute in India, but they are also disappointed

because with some more luck and hard work they could have go into a better brand-named

institute.

The mentality of quite a few students was to spend four/five years at the institute complete

the degree requirements and then get a job or go for higher studies. The institute was used as

a stepping stone for their global plans. This was contrary to the institute goals and ideals of

involving students in academics, getting them to do research in their undergraduate years, and

getting them to absorb the sense of belonging to the institute. In order to address these issues

8

Human Values course along with weekly faculty interaction has been able to address issues

related to:

• Work Load: The first year students come to the institute without realising the amount

of work they have to do in a week. The lagers soon realise that they have been quickly

accumulating lot of work that needs to be caught up with. The faculty mentors along

with Teaching Assistants and senior students have been communicating with new students

about academic load, the importance of it, and how to plan for their studies. The main

advantage of this course has been free flow of information about issues on workload and

other academic aspects of course conduct among the students and faculty. It has become

a strength of character test for students to show that they can take up the load and work

with it. Majority of students have realised that mandatory attendance of classes is helping

them in their academics.

• Identifying Academic Purpose: Our students are lot less worried about grades and

more about the learning they have got out of the courses. Within four years of their study

they get to realise that understanding of the material is valued and will take them forward

in their life. They are able to decide the areas of specialization they would want to pursue

and why. In fact, the students are able to eliminate some career paths because they have

better understanding of their capabilities and desires. Quite a few students have taken

early decisions (like end of second year) to pursue a research career by shifting from course

driven B.tech program to thesis driven Dual-Degree program of B.tech and Masters by

Research.

The aim of the institute to be a serious academic place with all round development of

students is supported by the strong human values component in the academic program.

6 Conclusions

Today’s technical education, in its widely prevalent form, is not able to adequately empower

students to think independently. Even at the level of higher technical education, mere imparting

of skills does not fulfill this requirement. Technology only tells us how to do things which we

want to do. However, without an understanding of what to do & and why and that of what is of

value to the individual and to the society, the students can not become proactive in their social

environment. Instead, in the absence of a proper understanding, the student community tends

to get oriented with the defaults in the society viz., emphasis on superficial and non-essential

glamour, consumerist lifestyle, and a false sense of satisfaction (or dejection) in competition

and one-upmanship. As an experiment we introduced Human Values course as a compulsory

subject in the curriculum of engineering education. Through this an attempt is made to create

institute wide environment which generates confedence in individuals which allows them to

make mistake but ensure that they learn from it. Initiation of campus wide porcess where all

the members of the community are in the process of undetstanding of values. The essential

component of this engagement would not be interms of giving moralistic lectures of the narrow

realm of prefessional ethics. But, to bring out the human values which we all possess inherently.

Approach of the course is holistic covering the large canvas of life. It has made a significant

impact on student community.

9

7 References:

• Rajeev Sangal (2007): Value education; relieving peer pressure, addressing culture and

stimulating studies, National convention on value education through Jeevan Vidya, IIT

Delhi, India. Url: http://www.iiit.ac.in/techreports/reports.html.

• A Nagaraj Sharma (2001): Jeevan Vidya: Ek parichay, Yugbodh digital printers,

Raipur, Chattisgarh, India.

• Kamalakar Karlepalem (2007): Optimizing life, National convention on value education

through Jeevan Vidya, IIT Delhi, India. Url: http://www.iiit.ac.in/techreports/reports.html.

• Rajeev Sangal (2007): Some experiments on resloving problems through relationship rather

than punishment, National convention on value education through Jeevan Vidya, IIT

Delhi, India. Url: http://www.iiit.ac.in/techreports/reports.html.

• Abhijit Mitra (2007) Faculty involvement in student life and activities, National convention

on value education through Jeevan Vidya, IIT Delhi, India. Url: http://www.iiit.ac.in/techreports/reports.• Ramancharla Pradeep Kumar (2007) Can we create a ragging free environment, National

convention on value education through Jeevan Vidya, IIT Delhi, India. Url: http://www.iiit.ac.in/techreports/10

Human centric approach to the study and research of different disciplines

Human centric approach to the study and research of different disciplines for further enhancement of existing concepts and content in these subjects
1. Science: Science with the study of consciousness (chaitanya) context i.e. Incorporate Study of Consciousness in study of Science and Technology.
o Study of consciousness with reference to scientific philosophy
o Humanization of science and technology
o Humanization of curriculum of science and technology
o Orientation and development of humanistic technology
o Priority of human world with reference to technological development
o Comparative study of human and scientific values
o Humanistic trends of scientific and technological research
o Study of cyclicity in natural phenomena
2. Psychology: Psychology with the study of enhancing intrinsic capabilities (based on realization/ Sanskar/Enculturation) i.e. incorporate study of human-values in study of Psychology.
o Concept of self and free will in psychology
o Role of behavioral (family) values in humanistic society
3. Philosophy: Philosophy with study of reality based on phenomena /Kriya (based on Praman) i.e. incorporate study of self-realization in study of philosophy.
o Need of human centric philosophy in the era of globalization
o Existential and realistic phenomena vs. mysticism
o Study of ‘Self’ in various philosophical schools (eastern and western)
o Materialism vs. human centric philosophy of Madhyastha Darshan (A. Nagraj)
o Mysticism vs. human centric philosophy of Madhyastha Darshan (A. Nagraj)
o Role of human centric philosophy “Madhyastha Darshan Sah-Astitvavad” for gender equality
4. Economics: Economics with the study of natural cycle (Avartansheelata) as well as individual and holistic resulting in self sustained village system (Gram swaraj) based on appropriate utilization and protection of resources i.e. incorporate study of protection and right-use of resources in study of Economics.
o Study of cyclic (avartansheel) economic system
o Economics of natural cyclic production system
o Identification of utilization and protection of resources
o Study of balancing essential needs through cyclic economies of nature
o Proper utilization of natural and man-made resources without exploitation
o Stainable economics for gram swaraj (Prosperous human society)
o Concept and Need of Cyclical Economics for solving human problems
Study of cyclicity in natural phenomena
5. Sociology: Sociology with the study of human oriented thinking and human oriented living i.e. incorporate study of humane-culture and humane-civilization in Study of Sociology.
o Concept of human society which is free from gender discrimination
o Understanding woman as a human (humanistic study of a woman)
o Harmonious society vs. society in conflict
o Study of Humane-culture and humane-civilization
o Incorporating the concept and idea of oneness and universality in sociology
o Humanistic study of social theories and social thoughts
o Anthropological and sociological study of human being with reference to behavioural sociology
6. Political Science: with the Study of protection and development of Humanistic norms and approaches (vidhi, vidhan, manviya achar samhita, manviya samvidhan).
o Comparative study of human rights, jurisprudence, constitutional law and needs of human society
o Designing and drafting a common constitution for global society
o Study of traditional law, constitutional law and human centric code of conduct for global society
o Human centric universal political system for human beings
o Universal humanistic world order vs. power and money centric political systems.
7. Geography and History: Study of human and humaneness kind i.e. incorporate study of human-being and human-ness along with study of Geography and History.
o History of human life and human-ness through the ages
o Reviewing the history of human civilization other then wars and conflicts
8. Literature: Study of subjectivity and co-existence through absolute truth i.e. incorporate reality orientation in study of literature.
o Identification of unrealistic and illusionary content in various literatures

HUMAN CONSCIOUSNESS AND VALUES -JEEVAN VIDYA

A Course on

HUMAN CONSCIOUSNESS AND VALUES -JEEVAN VIDYA


Year: First Year
Faculty: Common to all faculties (Science, Commerce, Arts & Humanities)
Number of Lectures: One lecture per week of 50 minutes duration (total 24 lectures)
Total number of lectures per term: 12 periods of 50 minutes each
Total Marks: 100 (Theory: 80, Term Work: 20)
Examination: Each term theory examination will be of 50 marks of two hours duration

Objectives of the course:

To develop the understanding about:

1. Life and values pertaining to Individual, Family and Society.
2. Harmony in Environment, Nature and Existence.
3. Humanity, Human Mindset, Human Conduct and Universal Order in Nature & Existence.
4. Animal and Human consciousness.


HUMAN CONSCIOUSNESS AND VALUES -JEEVAN VIDYA
(Paper – I)

Term - I


Unit – I

Existence and Co-existence (vfLrRo@lg&vfLrRo)

1. Understanding the Existence/ Nature (vfLrRo@izd`fr dh le>)
2. Understanding the order in nature (izd`fr esa O;oLFkk)
· Material order (inkFkkZoLFkk)
· Bio-order (izk.kkoLFkk)
· Animal order (thokoLFkk)
· Human order (KkukoLFkk)
3. Understanding the Co-existence (lg&vfLrRo dh le>)


Unit-II

Understanding the Human (ekuo dh le>)

1. Self and Body (Lo;a vkSj ’kjhj)
2. Harmony in Self (Lo;a esa O;oLFkk)
3. Harmony in Self with Body (’kjhj ds lkFk Lo;a esa O;oLFkk)

Term-II

Unit-III

Understanding the Values (ewY;ksa dh le>)

1. Eternal Values (LFkkfir ewY;% fo'okl] lEeku] Lusg] eerk] okRlY;] d`rKrk] xkSjo] J)k] izse )
2. Behavioral Values (f’k"V ewY; % lkStU;rk] lkSE;rk] ljyrk] iwT;rk] vuU;rk] lgtrk] mnkjrk] lkSgknZzrk] fu"Bk)
3. Material Values (oLrq ewY; % mi;ksfxrk] dyk)

Unit-IV

Understanding of Human Being and Human Values (ekuo vkSj ekuo ewY; dh le>)

1. Human being and Human Goal (ekuo vkSj ekuo y{;)
2. Existential (Jeevan) Values (thou ewY; % lq[k] 'kkafr] larks"k] vkuan)
3. Human Values (ekuo ewY; % /khjrk] ohjrk] mnkjrk] n;k] d`ik] d#.kk)
4. Character and Morality (pfj= vkSj uSfrdrk)

Term Work

One assignment on each unit carrying 5 marks is required to be submitted for evaluation.
Assignments such as:
1. List down all your desires. Observe whether the desire is related to ‘I’ or Body. If it appears to be related to both, see which part of it is related to ‘I’ and which part is related to Body.

2. Observe that any physical facility you use, even if it is a basic physical need, follows the following sequence with time:
Necessary & Tasteful→Unnecessary & Tasteful→Unnecessary & Tasteless→Intolerable

3. Observe and write down your feelings distinctly and analyze whether they are naturally acceptable to you or not acceptable at all. If they are naturally acceptable, would you want them continuously? If not, would you bear with them for a few moments or completely shun them away?

4. List down all the physical facilities in your house. Observe whether you are utilizing the facility properly or not and for how much time you are making use of it. Are these more (in terms of Quantity & Time) than you need? Are you prosperous?

5. Observe the four orders of nature (around you) and the mutual fulfillment among the different orders. Suggest how human order (you in particular) can be fulfilling for the other three orders
Reference Books:

1. Jeevan Vidya Ek Parichay (Hindi) by A. Nagraj
2. Jeevan Vidya – A Primer (English) by A. Nagraj
3. Manav Vyavahar Darshan (Hindi) by A. Nagraj
4. Vyavaharvadi Samajshastra (Hindi) by A. Nagraj
5. Manaviya Sutra Vyakhya (Hindi) by A. Nagraj
6. Study material provided by Jeevan Vidya Study Center, Somaiya Vidyavihar (English and Hindi)



HUMAN CONSCIOUSNESS AND VALUES -JEEVAN VIDYA

Year: Second Year
Faculty: Common to all faculties (Science, Commerce, Arts & Humanities)
Number of Lectures: One lecture per week of 50 minutes duration (total 24 lecture)
Total number of lectures per term: 12 periods of 50 minutes each
Total Marks: 100 (Theory: 80, Term Work: 20)
Examination: Each term theory examination will be of 50 marks of two hours duration

Objectives of the course:

To develop the understanding about:

1. Life and values pertaining to Individual, Family and Society.
2. Harmony in Environment, Nature and Existence.
3. Humanity, Human Mindset, Human Conduct and Universal Order in Nature & Existence.
4. Animal and Human consciousness.


HUMAN CONSCIOUSNESS AND VALUES -JEEVAN VIDYA
(Paper – II)

Term - I

Unit-I

Understanding the human conduct (ekuoh; vkpj.k dh le>)

1. Relationships within Family (ifjokj esa laca/k)
2. Justice (Nyaya) in Relationship (laca/kksa esa U;k;)
3. Relationship of Human being with Nature (Environment) (ekuo vkSj izd`fr esa laca/k)
4. Human Behavior, Human Values, Nature and Morality (ekuoh; LoHkko] ekuoh; izo`fÙk;ka ewY;&pfj=&uSfrdrk)


Unit-II

Understanding the human society (ekuo lekt dh le>)

1. Understanding the Existence/ Nature (vfLrRo/ izd`fr dh le>)
2. Dimensions of Human Endeavor and Objectives (ekuoh; dk;Z ,oa y{; dh le>)
3. Relationship and Harmony in society (lekt esa laca/k vkSj O;oLFkk)


Term-II

Unit-III

Understanding the Interrelationships (ijLijrk dh le>)

1. Co-existence and Interrelationships (lg&vfLrRo vkSj ijLij&iwjdrk)
2. Mutual Fulfillment and Cyclicity (Avartansheelata) in Nature (izd`fr esa vkorZu”khyrk)
3. Swatantrata and Swaraj (Lora=rk ,oa Lojkt)

Unit-IV

Significance of Value Education

1. Problems faced by the Humanity
2. Ecological and Environmental imbalances
3. Social and Family disintegration
4. Consciousness development and value education through Madhyastha Darshan – Saha-astitvavad (Co-existentialism)

Term Work

One assignment on each unit carrying 5 marks is required to be submitted for evaluation.
Assignments such as:
1. Out of the three basic aspects of your life - right understanding, relation and physical facilities - observe how the problems in your family are related to each. Also observe how much time & effort you devote for each in your day to day life.
2. List down all your activities. Observe each of the activities distinctly whether it is pertaining to ‘I’ or ‘Body’ or both.
3. Observe the activities within ‘I’. Identify the object of your attention for different moments (over a period of say 5 to 10 minutes) and draw a line diagram connecting these points. Try to observe the link between any two nodes.
4. Initiate dialogue in your family (relations) and find out the answers to the following eight questions to understand the ‘Trust’:

A(Questions related to our Natural Acceptance):

1. Do I want to make myself happy?
2. Do I want to make the other happy?
3. Does the other want to make himself/ herself happy?
4. Does the other want to make me happy?

B(Questions related to our Competence):

1. Am I able to make myself always happy?
2. Am I able to make the other always happy?
3. Is the other able to make himself/ herself always happy?
4. Is the other able to make me always happy?

Evaluate yourself and others on the basis of Intention and Competence.
5. How will you promote ‘Harmony’ in your village/ town/ city OR the humanity as a whole in respect of the following dimensions of the society Education & Sanskar (f'k{kk&laLdkj), Production & Work (mRiknu&dk;Z), Justice & Security (U;k;&lqj{kk), Sanyam & Health (la;e&LokLF;), Exchange & Storage (fofue;&dks"k).


Reference Books:

1. Jeevan Vidya Ek Parichay (Hindi) by A. Nagraj
2. Jeevan Vidya – A Primer (English) by A. Nagraj
3. Manav Vyavahar Darshan (Hindi) by A. Nagraj
4. Vyavaharvadi Samajshastra (Hindi) by A. Nagraj
5. Manaviya Sutra Vyakhya (Hindi) by A. Nagraj
6. Avartanasheel Arthashastra (Hindi) by A. Nagraj
7. Vyavaharatmak Janavad (Hindi) by A. Nagraj
8. Samadhanatmak Bhautikvad (Hindi) by A. Nagraj
9. Manav Sanchetanavadi Manovigyan (Hindi) by A. Nagraj
10. Study material provided by Jeevan Vidya Study Center, Somaiya Vidyavihar
(English and Hindi)

HUMAN CONSCIOUSNESS AND VALUE EDUCATION -JEEVAN VIDYA

ADD ON CERTIFICATE COURSE IN
‘HUMAN CONSCIOUSNESS AND VALUE EDUCATION -JEEVAN VIDYA’
(Part time –Three months Duration)

Implemented from July, 2009 by K J Somaiya College of Arts and Commerce (Munbai University)

Preamble
Jeevan Vidya is a unique model of Value Education also known as Madhyastha Darshan Sah-astitvavad propounded by Shri A. Nagraj (Amarkantak). It brings out the innate harmony in existence and clarifies that man by understanding this harmony is able to be in harmony within himself and with others in society and rest of nature. This in turn leads to value based conduct, education, constitution and order in the society which is the desire of every human being. It gives you a process of dialogue between what you are and what you really want to be and helps you explore the natural acceptance for harmony within you and in your interactions with the existence. This exploration is a process of being in harmony in oneself and in harmony with the entire existence. This forms the foundation of Value Education and this way, it enables you to know values in human conduct, human character and to live accordingly. Gains from Jeevan Vidya include:
Trust within oneself, Respect for Good-Qualities, Balanced and Integrated Personality development, Social Behavior and Self-reliance.
Objectives of the course:
To develop the understanding about:
1. Life and values pertaining to Individual, Family and Society.
2. Harmony in Environment, Nature and Existence.
3. Humanity, Human Mindset, Humane Conduct and Universal Order in Nature & Existence.
4. Evaluating and understanding the difference between Animal and Human consciousness.


COURSE STRUCTURE

O. Title of the course
Human Consciousness And Value Education-Jeevan Vidya

O. Eligibility
H.S.C. (XII)

R. Target Group
FY B.Sc. / B.Com. / B.A students.

R. Duration
The Course for the Add on Certificate course in ‘Human Consciousness And Value Education-Jeevan Vidya’ will be a part time course. Five lectures each of one hour duration in a week will be conducted and course duration will be of three months.

R. Fee structure
The Fee prescribed will be Rs. 500/-(Five Hundred only for year 2009-10)

R. Teacher’s Qualification
Post graduate in any discipline with experience in Jeevan Vidya – Madhyastha Darshan-Sah-astitvavad.

R. Intake Capacity
Sixty (60) per batch per center.


Scheme of papers

Paper – I Understanding of Human Being and Humane Values and humane conduct
(ekuo] ekuo ewY;, ekuoh; vkpj.k dh le>)

Paper – II Understanding Existence & Co-existence and the Interrelationships in Nature
(vfLrRo] lg&vfLrRo] izd`fr esa ijLijrk dh le>)


Examination Pattern

System of grading will be used for evaluation based on students understanding and feedback given by them.
Individual assignments will be given based on theory and practical.
Evaluation will be conducted by the Institute
Evaluation will be based on the grading system (A, B, C, D)
A = Excellent, B = Very Good, C = Good, D = Satisfactory


Minimum requirement for awarding certificate
1. Regular Attendance with minimum 75 %
2. Submission of assignment and feedback

Payments of Resource persons
Rs. 150/- (One hundred and fifty) per lecture of 60 minutes.



Course Contents

Paper – I
Understanding of Human Being and Humane Values and humane conduct
(ekuo] ekuo ewY;, ekuoh; vkpj.k dh le>)

1. Understanding the harmony in Self and Body (Lo;a vkSj “kjhj)
2. Understanding Human being and Human Goal (ekuo vkSj ekuo y{;)
3. Existential (Jeevan) Values, Human Values, Eternal Values, Behavioral Values (thou ewY;] ekuo ewY;] LFkkfir ewY;] f”k’V ewY;)
4. Humane Character and Morality (ekuoh; pfj= vkSj uSfrdrk)
5. Relationships and Justice (Nyaya) within Family & Society (ifjokj o lekt esa laca/k vkSj U;k;)
6. Relationship of Human being with Nature (Environment) (ekuo vkSj izd`fr esa laca/k)
7. Human Behavior, Humane instincts, Personality and Morality (ekuoh; LoHkko] ekuoh; izo`fÙk;ka] O;fDrRo] pfj=&uSfrdrk)

Paper _II Understanding Existence & Co-existence and the Interrelationships in Nature
vfLrRo] lg&vfLrRo] izd`fr esa ijLijrk dh le>

1. Understanding the Existence & Co-existence / Nature
(vfLrRo] lg&vfLrRo vkSj izd`fr dh le>)
2. Understanding the order, co-existence and interrelationships, Mutual Fulfillment and Cyclicity (Avartansheelata) in nature
(izd`fr esa O;oLFkk] lg&vfLrRo ijLij&iwjdrk vkSj vkorZu”khyrk dh le>)
3. Problems faced by the Humanity (ekuork ds le{k leL;k,aa)
4. Ecological and Environmental imbalances (ikfjfLFkfrdh vkSj Ik;kZoj.kh; vlarqyu)

Suggested reading material for all papers:

1. Jeevan Vidya Ek Parichay (Hindi) by A. Nagraj
2. Jeevan Vidya – A Primer (English) by A. Nagraj
3. Manav Vyavahar Darshan (Hindi) by A. Nagraj
4. Vyavaharvadi Samajshastra (Hindi) by A. Nagraj
5. Manaviya Sutra Vyakhya (Hindi) by A. Nagraj
6. Avartanasheel Arthashastra (Hindi) by A. Nagraj
7. Vyavaharatmak Janavad (Hindi) by A. Nagraj
8. Samadhanatmak Bhautikvad (Hindi) by A. Nagraj
9. Manav Sanchetanavadi Manovigyan (Hindi) by A. Nagraj
10. Madhyastha Darshan (Hindi) by Praveen Singh
11. Value Education (English) by Deepak Kaushik
12. Jeevan Vidya Shivir (Study Material) (Hindi) by Somdev Tyagi
13. Jeevan Vidya Study Material, Jeevan Vidya Study Center, Somaiya Vidyavihar, (in Hindi) by Dr. Surendra Pathak & Sunita Pathak
14. Conscience, Science & Sense of Living and (in English) by Shriram Narshimhan
15. http://madhyasth-darshan.blogspot.com/

JEEVAN VIDYA SYLLABUS IIT DELHI.

JEEVAN VIDYA SYLLABUS
IIT DELHI.

A Foundation Course in Human Values
(Draft of Course Modules prepared by Dr. R. R. Gaur, Chairman, National Resource Centre for Value Education in Engineering, IIT Delhi)
CONTENT:-
Ch-1: Course Introduction
Ch-2: Are we happy? A Look at the prevailing World View and its consequences
Ch-3: Probing further into Human Happiness
Ch-4: Discovering ‘Vyavastha’ and ‘Sah-astitva’ in the Whole Existence
Ch-5: ‘Jagriti’ – The Universal Human Purpose
Ch-6: ‘Vyavastha’ and ‘Sah-astitva’ at the level of Individual – Understanding myself! Ch-7: ‘Vyavastha’ and ‘Sah-astitva’ in Family and Society
Ch-8: ‘Vyavastha’ and ‘Sah-astitva’ in Nature
Ch-9: Implications and Expected Outcomes of the Right Understanding
Ch-10: Taking up the Journey from ‘Bhram’ (ignorance) to ‘Jagriti’
Ch-11: Plans and Programs to facilitate the Right Understanding
Ch-12: Summing Up – The Crux of ‘Jeevan Vidya’

CH-1: COURSE INTRODUCTION
· What is this course ‘Jeevan Vidya’ about?
o It is a process of understanding Human Happiness in correct perspective
· It is a Dialogue between ‘What you are’ and ‘What you really want to be’
· It presents an opportunity and the requisite training to test/validate your beliefs and assumptions about various salient issues.
Concerning
o life and profession
o relations and values
o ‘success’, prosperity, excellence
o welfare, development etc.
· It is intended to make you more competent to set your own goals in life and to achieve them.
· It will enable you to comprehend what the right human conduct is.

CH-2: ARE WE HAPPY?

- A Look at the prevailing World View and its consequences.
· All Human beings want happiness.
· All Human beings want happiness all the time - perpetually.
· What is our prevailing notion about happiness – How successful are we in achieving the above objectives.
· A Look at the present state of things about ‘Ourselves’ – Some serious road blocks to our happiness.

· Rising Crises at the level of Individual, Family, Society, Nations as well as Nature
o Growing tensions, conflicts and confusion at the Personal Level.
o Growing disharmony in Family, strife and crimes in Society
o Growing violence and terrorism Internationally
o Ecological degradation and resource depletion
o Growing disparities among ‘Haves’ and ‘Have nots’ – Large scale migrations
o International conflicts and Arms proliferation
o Large scale corruption and criminalization of Politics
o Multiple dilemmas and paradoxes
· Analyzing some salient briefs and assumptions of prevailing World View regarding (say, Prosperity, Development, Welfare, Attitude to Nature, Motivating people, Excellence, etc)
· Largely, people could be categorized into – SVDD or SSDD but How to be SSSS?
o ‘Sadhan-Sampann-Sukhi-Samridh’
· Efforts of economic domination through so called ‘globalization’ and ‘liberalization’.
What is the way out?

CH-3: PROBING FURTHER INTO HUMAN HAPPINESS
· Our immediate frequent exposure to happiness through sensory interactions with the material.
· The Transient Nature of Sensory Happiness (Pleasure) and the Human Quest for perpetual happiness!
· Futility of the effort to synthesis perpetual happiness out of sensory pleasures – the common misery trap.
· Happiness based on Right Understanding;
· Happiness based on Universal Human Values; Wisdom based Happiness – The Abiding Happiness, mutually fulfilling, resulting in Peace and Harmony.
· Possibilities of building up a Harmonious Society (‘Akhand Samaj’)
· Right Understanding – The Key to Human Happiness
· But what is this Right Understanding about?
o About the ‘Vyavastha’ and ‘Sah-astitva’ inherently existing in the Universe – About the Human Role in this Cosmic ‘Vyavastha’ – About the definitive Human Conduct, Right Human Relations and Human Values.
CH-4: DISCOVERING ‘VYAVASTHA’ AND ‘SAH-ASTITVA’
IN THE WHOLE EXISTENCE
· Drawing attention to the innate order, self regulation and inter- connectedness ever-manifest in Existence.
· Drawing attention to the Reality consisting of innumerable finite entities operating in co-existence with the all pervading (‘Vyapak’), infinite, changeless space – ‘Satta’. – Forming the Whole.
· The continuous mutual interaction, self regulation and self energization of all the entities in ‘Satta’.
· The Whole Existence manifesting as Inter-connectedness (‘Sah-astitva’).
· ‘Vyavastha’ at six levels of Human Interaction starting from Self to the Existence as a Whole, namely,
o In the Self
o With the Body
o In the Family
o In Society
o In Nature
o In Existence
These, then, become the subject of Understanding

CH-5:‘JAGRITI’ – THE UNIVERSAL HUMAN PURPOSE
· Human beings thus form an integral constituent of the Cosmic ‘Vyavastha’.
· Human beings are the only entity in existence capable of understanding, intelligently cognizing the ‘Vyavastha’ of Existence.
While all other entities spontaneously manifest their innateness (‘ ‘) and recognize their complementarity with all other entities and fulfill it, the Human beings have to go through the process of Understanding and then accepting on the basis of this Understanding. Accordingly recognizing and fulfilling their complementarity in the whole system.
· Thus, ‘Jagriti’ – i.e. acquiring the Right Understanding of ‘Vyavastha’ and actualizing this Understanding by living accordance with it becomes the Universal Human purpose.
· Persuing this purpose leads to abiding happiness, prosperity and harmony at all levels.
· The lack of it leads to ‘Avyavastha’ i.e. disharmony and crisis at all levels.
· All human endeavour, should cater to this Universal and ‘All Time’ Human Purpose.
Our policies, plans, norms and institutions should only facilitate moving towards this goal.

CH-6: ‘VYAVASTHA’ AND ‘SAH-ASTITVA’ AT THE LEVEL OF
INDIVIDUAL – UNDERSTANDING MYSELF !
· Since Human being itself is the Understander, the process of Understanding should start from ‘oneself’.
· Let us proceed towards knowing myself correctly.
· What is my existing notion about myself?
o Primarily Body - centered.
Understanding ‘I’ and ‘Body’ as distinctly different constituents of a human being, although always operating together.
· ‘I’ (or ‘Jeevan’) as a non-material, structurally unchanging (‘Gathanpurn’) entity.
· ‘I’ (or ‘Jeevan’) as seer, understaner, enjoyer, doer, controller, etc.
· ‘Body’ – A material, physico-chemical entity, under continuance change – subject to growth and decay, usable as an instrument of ‘Jeevan’.
· Identifying and distinguishing clearly between the ‘Jeevan’ vis a vis the needs of ‘Body’.
Understanding ‘Sukh’ and ‘Suvidha’ in terms of the needs of ‘Jeevan’ and needs of ‘Body’.
· Consequences of mixing up and misplacing the needs and characteristics of ‘Body’ with those of ‘Jeevan’.
· The ‘Sah-astitva’ between ‘Jeevan’ and ‘Body’.
· Understanding in more detail the faculties and functionalities of ‘Jeevan’
· Deluded ‘Jeevan’ vis-à-vis Enlightened ‘Jeevan’
· ‘Samvedaniyata’ vis-à-vis ‘Sangyaniyata’
‘Priya’ - ‘Hita’ - ‘Labha’ - ‘Drishti’ vis-à-vis ‘Nyaya’ - ‘Dharm’ - ‘Satya’ - ‘Drishti’
CH-7: ‘VYAVASTHA’ AND ‘SAH-ASTITVA’ IN FAMILY AND SOCIETY
· Understanding Human-to-Human complementarity.
· ‘Ubhay-tripti’’ as the universal criteria determining mutual behaviour.
· Fear – Enticement – Motivation vis-à-vis Right Understanding and Motivation.
· Superficiality of differentiations perceived body characteristics, physical facilities, extraneous situations and even intellectual faculties inherent commonality among human beings on the basis of ‘Jeevan’, commonality of goals, etc.
The natural unit for actualizing Prosperity and Harmony and for perpetuating the ‘Manav Parampara’
· Human-to-Human complementarity manifesting in Right relations, Right expectations and Core values (eg. Trust, Respect, Love, Gratefulness, etc.) in the Family.
· ‘Nyaypurn Vyavahar’ in the Family.
· Judging people on the basis of ‘Intentions’ and ‘Competences’ to fulfill their ‘Intentions’.
· Widening horizons of Human-to-Human complementarity in the form of Harmonious Society (‘Akhand Samaj’).
Working towards ‘Swatantrata’ and ‘Swarajya’.
CH-8: ‘VYAVASTHA’ AND ‘SAH-ASTITVA’ IN NATURE
· Nature to be conquered or Nature to be harmonized with?
· Interdependence of Human beings and Nature.
· Mutual Complementarity among the four salient orders of Nature namely
o the Mineral Order (‘Padarth Avastha’)
o the Bio Order (‘Pran Avastha’)
o the Animal Order (‘Jeev Avastha’)
o the Human Order (‘Gyan Avastha’)
· ‘Ubhay-samridhi’ (Mutual Enrichment), the guiding criterion for Human interaction with Nature.
Recyclability (‘Aavartansheelta’) in Nature for sustainability.


CH-9: IMPLICATIONS AND EXPECTED OUTCOMES OF
THE RIGHT UNDERSTANDING
· The Holistic World View emerging from the Right Understanding of ‘Vyavastha’ and ‘Sah-astitva’ in existence as a whole.
· Clarity about Abiding Human Happiness and Prosperity.
o ‘Samadhan’, ‘Samridhi’, ‘Abhay’ and ‘Sah-astitva’.
· Clear Demarkation of Universal Human Purpose, Right Human Conduct, Universal Human Values and Mutually Fulfilling Relationships.
· Ability to resolve all conflicts, dilemmas and apparent paradoxes.
Right motivation to work towards the Cherished Goal.

CH-10: TAKING UP THE JOURNEY FROM ‘BHRAM’
(IGNORANCE) TO ‘JAGRITI’
· Clear appreciation of the need to change from the present paradigm.
· Having the basic faith in one’s own capacity to understand the truth.
· Willingness to test/validate our important beliefs in one’s own right by way of
o Spontaneous acceptance.
o Rationality.
o By actual living out.
· Seriously pondering over the features of ‘Vyavastha’ and ‘Sah-astitva’ at various levels of existence and observing these in day to day living.
Becoming more and more aware about ‘Jeevan’ by self-observation.
· Difficulties caused by our deep routed addiction to ‘Bhram’.
· Persistent awareness through ‘Adhyayan’, ‘Avdharana’ and ‘Abhyas’.
· Some helpful techniques for ‘Abhyas’.
· Evolving strategies to cope with the prevailing ‘avyavastha’.
· Persevaringly working step by step towards ‘vyavastha’.
· Persuing plans and programs for facilitating the Right Understanding in one-self and in others.
CH-11: PLANS AND PROGRAMS TO FACILITATE
THE RIGHT UNDERSTANDING IN SOCIETY
· Five major Domains of Human Action to facilitate the Right Understanding in the Society and to live in accordance with it.
o Manaviya Shiksha Sanskar Yojna
o Swasthya-Sanyam Yojna
o Utpadan Karya Yojna
o Vinimaya-Kosh Yojna
o Nyaya-Suraksha Yojna
The Need for a Manviya Samvidhan !
CH-12: SUMMING UP – THE CRUX OF ‘JEEVAN VIDYA’
· Abiding Human Happiness is possible only by acquiring the Right Understanding and actualizing it in life.
· ‘Jagriti’, therefore, becomes the universal human purpose.
· Identifying the inherent ‘Vyavastha’ and ‘Sah Astitv’ in existence is the key to right understanding.
· ‘Jeevan’ is the prime sentient entity (‘Chaitanya’) in human beings; Body is an indispensable material instrument( ‘Jarh’ ) of ‘Jeevan’.
Discrimination between ‘Sukh’ and ‘Suvidha’ is vital.
· Mutual Fulfillment (‘Ubhay Tripti’) to be the basis of all human behaviour.
· Mutual Enrichment (‘Ubhay Samriddhi’) to be the basis of all work with material Nature.
Spontaneous (Natural) acceptance (‘Sahaj Svikriti’) is a crucial mechanism to identify what is right apart from logical reasoning. Finally, actual experimentation in life is necessary to validate our premisis
· The Steps for ‘Jagriti’ are
o ‘Samajhdari’
o ‘Imandari’
o ‘Jimmedari’
o ‘Bhagidari’
· The tangible outcomes of ‘Jagriti’ are
o ‘Samadhan’ (at individual level)
o ‘Samriddhi’ (at the level of family)
o ‘Abhay’ (trust and harmony in family and society)
‘Sah Astitv’ (at all levels of existence)
All our intentions and actions, all our behavior and work,
All our policies and programs, Must cater to the above cherished
goal of humanity.

JEEVAN VIDYA SYLLABUS at IIIT HYDRABAD

JEEVAN VIDYA SYLLABUS
IIIT HYDRABAD

HS1001 Human Values-1

COURSE DESCRIPTION

TITLE: Human Values (0-2-0-2)
Offered in odd semesters. Compulsory for UG1.

PRE-REQUISITES: None
Co-requisite: Jeevan Vidya shivir (1-week long) (compulsory)

OBJECTIVE: The course is aimed at providing a basic understanding of
Human values; essential complimentarity of skills and values; developing
correct perception of human life and human happiness; basic framework
of universal human values; applying them to the self.

COURSE TOPICS:
The classes in the course will run as a series of discussions in
Small groups. Some topics which can be taken up for discussion are
given below.

1. Relationships - with your friends, with teachers, with family
members, with others.
2. Respect - do you respect yourself? Do you respect others?
Inner self as a source of our strength. Key to happiness.
4. Expectations from your self: Excellence and competition.
Coping with stress.
5. Distinction between info. & knowledge
6. Distinction between Means and ends
7. Distinction between objective and living
8. Complimentarity of skills and values. Ethics in profession.
9. Relationship with nature: Becoming conscious of right utilization
of physical resources, i.e., water, electricity, food, labs.,
internet, personal items.

There would be no formal lectures in the course. For the above topics,
Scenarios would be created, and used to initiate discussion pertaining
to the above topics.

Besides discussions, the students will apply the understanding so
gained in the above to themselves.

TEXT BOOK: No textbook.
Outline of sample scenarios have been prepared and would be made
available during the course, as the course progresses.


GRADING:
This will be a PCO course, and there would only be pass/fail grade.
There will be no exams. Participation in discussions will be used in
evaluation.

Pass grade will be given for attending the classes, shivir, and
participating in the discussions.

OUTCOME:
At the end of the course, students are expected to become sensitive to
human values and their central role in achieving human happiness. It
is hoped that they would be able to apply what they have learnt to
their own self in different day-to-day settings.

DISTINCTIONS
Possible topics of Discussion Groups

MEANING WORD
Aim/Objective Means
Swatantrata Freedom
Interdependence Independence
Being Doing
Sukh Suvidhaa
Value Price
Nirpeksha Saapeksha Aatmavishwas
Shreshthataa Visheshataa
Stithi Kendrith Gati Kendrit
Honaa Laganaa
Knowing Believing
Understanding Assuming
Jaananaa Maanana
Adhyayan Padhanaa
Listening Hearing
Observing Seeing
Samajhanaa Seekhanaa
Knowledge Information
Reality View Point, Perspective
Bhinna Vipareet
Bhaava Abhaava
Bhaava Bhavukata
Prastaava Aadesh / Upadesha
Response Reaction
Vaastavikta Mein Jeenaa Prateekon Me Jeenaa
Intention Competence
Event/Reality Explanation
Ghatanaa/Vaastavikataa Kaarana
Suchanaa Dhyanaakarshan
Sharing Convincing/Arguing

JEEVAN VIDYA SYLLABUS CHHATTISGARH SWAMI VIVEKANAND TECHNICAL UNIVERSITY

JEEVAN VIDYA SYLLABUS
CHHATTISGARH SWAMI VIVEKANAND TECHNICAL UNIVERSITY

(Being implemented in all Engineering Colleges of Chhattisgarh state)

Semester: B.E. III Sem. Branch: Common to all Branches
Subject: Value Education Code: 300325(46)
No. of Periods: 2 pds/week Tutorial Periods: NIL
Total Marks in End Semester Exam. : NIL Teacher's Assessment: 40 Makes
Minimum number of class test to be conducted: Two

UNIT – I
• STUDY OF BASIC HUMAN OBJECTIVES :
Everlasting solution ¼lek/kku½] prosperity ¼le`f)½] trust in self and others ¼vHk;½] and coexistence ¼lgvfLrRo½ for balance in nature. Need and importance of aforesaid basic human objectives and how to achieve these.

UNIT – II
• CONCEPT AND UNDERSTANDING OF HUMAN HAPPINESS:
Meaning and concept of "happiness", incessant happiness, its relationship with gaurantee of physical needs, comforts, physical and sensory pleasures with its transient nature, misery; The only method to minimize incessant happiness : gaining right understanding about oneself, one's body, one's relationship with other human beings, Nature and total existence.
UNIT – III
• PROPER UNDERSTANDING
About the order in Nature ¼O;oLFkk½ and co-existence
¼lgvfLrRo½ at various levels, such as, I and my body, family, society, Nature and Existence.
• UNDERSTANDING THE SELF : Understanding human reality – I and my body, present understanding of the self, physical needs, relation with others and with Nature, gaining proper understanding of the self, discrimination between 'I' and my 'body', characteristics and the needs of 'I', of my 'body' and 'body' & 'I'.
UNIT – IV
• SYNERGATIC ORDER ¼O;oLFkk½ and COEXISTENCE ¼lgvfLrRo½ among HUMANS, IN NATURE & IN EXISTENCE :
-Conceptual understanding of natural relations and consequent values, of family and relation therein, of society and role of engineers therein, overall excellence’: concept, its universal parameters and total human behavior.
-Inanimate ¼tM+½ and consciousness ¼pSrU;½ aspects of Nature, Four distinct synergetic orders in Nature -Padaarth Awastha ¼inkFkZ voLFkk½] Pran Awastha ¼izk.k voLFkk½] Jiv Awastha ¼tho voLFkk½] and Gyan Awastha ¼Kku voLFkk½] complementary supplementary evolutionary connection amongst above orders, identifying and implementing "Appropriate Technology".
- Synergetic order among interacting entities of Nature operating in all pervading changeless Shunya or Satta, Indivisible interconnectedness of Satta and Prakriti and its implications.

UNIT – V
• IMPLICATIONS OF PROPER UNDERSTANDING
-Awakening ¼tkx`fr½] the common goal of all human beings,
-promotion and perseverance of synergetic order and co-existence at all levels leading to incessant happiness.
-Natural manifestation of universal human values and thereby incessant happiness
-Undivided Society ¼vfoHkkT; lekt½ and Universal Organised System ¼lkoZHkkSe O;oLFkk½
-Transition from synergetic disorder ¼vO;oLFkk½ to synergetic order ¼O;oLFkk½
-Evaluation of Understanding, work and behaviour.
REFERENCES :
1. Jeevan Vidya Camp ¼f'kfoj½ notes
2. An Introduction to Jeevan Vidya by Shri A. Nagaraj
University of Mumbai
Jeevan Vidya based syllabus

CLASS: T.E. (All Engineering branches) Semester - V
SUBJECT: Environmental Studies
Periods per week (each of 60 min.) Lecture 2
Practical -
Tutorial 1*
Hours Marks
Evaluation System Theory Examination 2 50
Practical examination - -
Oral Examination - -
Term Work - 25
Total 75
* Class wise Tutorial

Module Contents Hours

Objective


Objective of this course is to create environmental awareness, of variety of environmental concerns. -
1 The multidisciplinary nature of environmental studies: Definition, Scope and importance Need for public awareness 01

2 Natural Resources Renewable and non- renewable resources Natural resources and associated problems a) Forest resources: use and over-exploitation, deforestation, case studies, timber extraction, mining, dams and their effects on forests and tribal people. b) Water resources: use and over utilization of surfaces and ground water, floods drought, conflicts over water, dams-benefits and problems. c) Mineral resources: use and exploitation, environmental effects of extracting and using mineral sources, case studies. d) Food resources: World food problems overgrazing, effects of modern agriculture, fertilizers-pesticides problems, Water logging, salinity, case studies. e) Energy resources: Growing energy needs, Renewable and non- renewable sources, 04

use of alternate energy sources, case studies f) Land resources: Land as a resource, Land degradation, man induced landslides, soil erosion and desertification  Role of an individual in conservation of natural resources. Equitable use resources for sustainable lifestyles

3  Ecosystems  Concepts of ecosystems  Structure and function of an ecosystem  Producers, consumers and decomposers  Energy flow in ecosystems  Ecological succession  Food chains, food web and ecological pyramids  Introduction, types, characteristics features, structure and function of following ecosystems a. Forest ecosystems b. Grassland ecosystems c. Desert ecosystems d. Aquatic ecosystems( ponds, streams, lakes, rivers, oceans, estuaries) 03
4 Biodiversity and its conservation  Introduction- definition: genetic species and ecosystem diversity  Bio-geographical classification of India  Value of biodiversity: consumptive use, productive use, social, ethical, aesthetic and option values  Biodiversity at global, national, local level  India as a mega diversity nation  Hot spots of bio diversity  Threats to biodiversity: habitat loss, poaching of wild life, man wild life conflicts  Endangered and endemic species of India  Conservation of bio-diversity: In-situ and Ex-situ conservation of biodiversity 04

5 Environmental Pollution Definition-  Causes, effects and control measures of:- a. Air pollution b. Water pollution c. Soil pollution d. marine pollution e. Noise pollution f. Thermal pollution g. Nuclear hazards  Solid waste management: Causes, effect and control measures of urban and industrial wastes  Role of an individual in prevention of pollution  Pollution case studies  Disaster management: floods, earthquake, cyclone and land slides. 04

6 Social Issues and environment  From unsustainable to sustainable development.  Urban problems related to energy  Water conservation rain water, harvesting, water-shed management.  Resettlement and rehabilitation of people, its problem and concerns case studies.  Environmental ethics, issues and possible solution  Climate change, global warming, acid rain, ozone layer depletion, nuclear accidents and holocaust case studies.  Waste-land reclamation  Consumerism and waste product  Environmental protection act  Air( prevention and control of pollution) act  Water ( prevention and control of pollution) act  Wide-life protection act.  Forest conservation act.  Issues involved in enforcement of environmental legislation.  Public awareness 04

7 Human population and the environment  Population growth variation among nations  Population explosion-family welfare program  Environment and human health  Human rights  Value education  HIV/AIDS  Women and child welfare  Role of information technology in environment and human health  Case studies 04

8 Understanding existence and co-existence: Interrelation and cyclicity between material order, bio-order, animal-order and human-order. Understanding the human conduct: Relationship in family, justice in relationship, relationship of human with nature(environment), human behavior, human values, nature and morality Understanding the human society: Dimensions of humans Endeavor and objectives, inter-relationship in society, mutual fulfillment and cyclicity in nature. 06

Theory Examination:
1. Question paper will be comprising of total 7 questions, each of 10 marks.
2. Only 5 questions need to be solved.
3. Question number 1 will be compulsory and covering the all modules.
4. Remaining questions will be mixed in nature. (e.g.- suppose Q.2 has part (a) from, module 3 then part (b) will be from any module other than module 3.)
5. In question paper weightage of each module will be proportional to number of respective lecture hours as mentioned in the syllabus.

Term work:
Term work shall consist of minimum five projects (PROJECTS SHALL BE DESIGNED ON THE SAME GUIDE- LINE OF GIVEN TEXT BOOK) and a written test.
The distribution of marks for term work shall be as follows,
Laboratory work (Tutorial/Project and Journal) : 15 marks.
Test (at least one) : 10 marks.

The final certification and acceptance of term-work ensures the satisfactory performance of laboratory work and minimum passing in the term-work.

Recommended Books:
1. Jagdish Krishnawamy , R J Ranjit Daniels, “ Environmental Studies”, Wiley India Private Ltd. New Delhi2. Anindita Basak, Environmental Studies, Pearson
3.Deeksha Dave , “Textbook of Environmental Studies”, Cengage learning, THOMSON INDIA EDITION
4.Benny Joseph” Environmental Studies”Tata McGRAW HILL
5.D. L. Manjunath, Environmental Studies, Pearson
6.R.Rajgopalan, Environmental Studies, Oxford
7.Erach Bharucha, Textbook of Environmental Studies , Universities Press/Orient BlackSwan
8.Alok Debi, Environmental science and engineering, university press
9. A. Nagraj, Jeevan Vidya- A Primer.