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UNIT-5 (Harmony in Family, Society and Nature) HUMAN VALUES AND PROFESSIONAL ETHICS

2020-05-14T13:10:00.000+05:30

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UNIT-5 (Harmony in Family, Society and Nature)

Q1. Define love.

or

How can you say that love is the complete value?

Ans: Love is called the complete value since this is the feeling of relatedness to all human beings. It is the emotion of strong affection and personal attachment. In other words, love is a feeling of warm personal attachment or deep affection, as for a parent, child, or friend. It starts with identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human beings.
The word love can refer to a variety of different feelings, states, and attitudes, ranging from generic pleasure ("I loved that meal") to intense interpersonal attraction ("I love my wife"). "Love" can also refer specifically to the passionate desire and intimacy of romantic love, to the sexual love of Eros (cf. Greek words for love), to the emotional closeness of familial love, or to the platonic love that defines friendship, to the profound oneness or devotion of religious love. This diversity of uses and meanings, combined with the complexity of the feelings involved, makes love unusually difficult to consistently define, even compared to other emotional states.
This feeling or value is also called the complete value since this is the feeling of relatedness to all human beings. It starts with identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human beings. The feeling of love leads to an undivided society, it starts from a family and slowly expands to the world family in the form of love.

Q2. What is meaning of justice in human relationships? How does it follow from family to world family?

or

What is ‘justice’? What are its four elements? Is it a continuous or a temporary need?

or

What is justice? How does it lead to mutual happiness?

Ans: Justice is the recognition of values (the definite feelings) in relationship, their fulfilment, the right evaluation of the fulfilment resulting in mutual happiness. Justice concerns itself with the proper ordering of things and people within a society. There are four elements: Recognition of values, fulfilment, evaluation and mutual happiness ensured. When all the four are ensured, justice is ensured. Mutual fulfilment is the hallmark of justice. And justice is essential in all relationships. Justice starts from family and slowly expands to the world family. The child gets the understanding of justice in the family. With this understanding, he goes out in the society and interacts with people.
If the understanding of justice is ensured in the family, there will be justice in all the interactions we have in the world at large. If we do not understand the values in relationships, we are governed by our petty prejudices and conditionings. We may treat people as high or low based on their body (particular caste, or sex or race or tribe), on the basis of wealth one possesses or the belief systems that one follows. All this is source of injustice and leads to fragmented society while our natural acceptance is for an undivided society and universal human order. Having explored the harmony in the human beings, we are able to explore the harmony in the family. This enables us to understand the harmony at the level of society and nature/existence. And this is the way, the harmony in our living grows. We slowly get the competence to live in harmony with all human beings.

Q3. How do we differentiate in relationships on the basis of body, physical facilities, or beliefs? What problems do we face because of such differentiation?

or

How have we differentiated people on the basis of body and beliefs?

or

What is the meaning of respect? How do we disrespect others due to lack of right understanding of this feeling?

or

How do we come to differentiate between human beings on the basis of body? Explain. What are its consequences?

ANS. Respect means accepting individuality and doing right evaluation (to be evaluated as I am). Our basis for respect today is largely quite contrary to our discussion above. Instead of respect being a basis of similarity or one of right evaluation, we have made it into something on the basis of which we differentiate i.e. by respecting you mean you are doing something special, because you are special or have something special or are in some special position. Thus, all of us are running around seeking respect from one another by trying to become something special.
Today, we are differentiating in the name of respect. We either differentiate people on the basis of their body, on the basis of their wealth and possessions or on the basis of their beliefs. There is no notion of respect in terms of right evaluation. Thus, there is no real feeling of relationship, only one of differentiation.

On the basis of body

Sex/gender: We ignore the fact that being male or female is an attribute of the body, and not an attribute at the level of ‘I’. And differentiate in giving respect on the basis of gender called male and females. In many countries, people even prefer a male child to a female child, and in some other societies, the other way round.
Race: If the person is of the same race as oneself, then we treat them differently. For example, we differentiate on the basis of skin colour – white, brown, black etc. or on the basis of whether the person is of Aryan race, Mongolian race etc. or on the basis of caste. Again here, we don’t do the evaluation on the basis of ‘I’, but on the basis of the body
Age: We have notions such as ‘one must respect elders’. There is no such notion as respect youngsters. Here, we see that we are again evaluating at the level of the body – age is related to the body, and not to ‘I’.
Physical strength: If someone is stronger, we again treat him/her differently. This is again at the level of the body. In fact, we think that we are respecting the other while it is fear; the fear that if we do not treat them like this, we will be harmed.
On the basis of physical facilities
Wealth: We differentiate people because some have wealth than others. What we term as a “rich person” gets idolized. We don’t even bother to find out whether such people are feeling prosperous, or if they just have wealth. This way, we are over-evaluating physical facilities first, which are just meant to fulfil the needs of the body, and then on this basis, we are wrongly identifying our relationship.
Post: We try to respect on the basis of a person’s position. The post is wrongly evaluated as the mark of a person’s excellence and differentiation sets in. The post is considered important either on the basis that it gives more physical facilities or on the basis that certain positions are assumed to be important. In our education, we are trained directly or indirectly to earn posts for us to fetch respect.

On the basis of beliefs

‘Isms’: ‘Ism’ means any belief in terms of a ‘thought-system’ that we have, or that we have adopted. There are also many modern ‘isms’ such as capitalism, socialism, communism, etc. The people following these sets of beliefs are called capitalists, socialists, communists, and so on. The people that have adopted them or are following them have been exposed to them since childhood. Believing theirs to be the right belief. However, all beliefs, as we have seen are at the level of desires, thoughts and expectations (selections) in ‘I’. There is no definiteness at this level, and hence, this becomes a cause for differentiation.
Sects: People of one sect only consider those with a similar belief system to be their ‘own’ and worthy of respect. Following a particular tradition, or what we call as religion, becomes the basis of respect and disrespect in relationship.

Q4. ‘Discrimination leads to acrimony in relationships’. Explain. What problems are created when we discriminate?

or

Explain the problems faced due to differentiation in relationship.

Ans: Differentiation based on sex/gender: Issue of women’s rights, and women protesting and demanding for equality in education, in jobs, and in peoples’ representation. People are insecure and afraid of one another based on their gender.
Differentiation based on race: there are many movements and protect against racial discrimination and demands for equality, racial attacks, movements against cast discrimination has people living in fear of such racism, racist attacks, casticism and discrimination.
Differentiation based on age: Protests and movements demanding for equal rights for children on the one hand and for rights for elderly people on the other, generation gap
Differentiation based on wealth: Class struggle and movements to do away with class-differentiation. Many people suffering from a lack of self-esteem and some even committing suicide,
Differentiation based on post: Protests against high handed government officials. At the level of the individual, leads to depression, etc.
Differentiation based on ’isms: Fights, turmoil, terrorism and war, people converting from one Ism to another in order to be able to get more respect.
Differentiation based on sects: Countless religions and sects and each sect has its own movement to ensure that there is no discrimination against people of their belief. Demands for special provisions in jobs and in education.

Q5. Difference between respect and differentiation.

or

What is the difference between respect and disrespect? Which of the two is naturally acceptable to you?

Ans: Difference between respect and differentiation
Respect

Differentiation
1. Respect is right evaluation.

1. Differentiation is lack of understanding of respect.
2. Respect for others is generated by the right evaluation and understanding which leads to fulfilment in relationships. This further creates a sense of respect among people

2. This differentiation can take the form of:
o   Gender bias
o   Generation gap
o   Caste struggle
o   Power play and domination
o   Communal violence
o   Clash of race, religion, etc.
o   class struggle,


3. This leads to the escalation in the problems of society which further lowers the respect shown to others in society.

.Q6. What do you understand by trust? Differentiate between intention and competence with examples.

or

How do you differentiate between intention and competence, when you have to judge the other? Why is it important?

or

How do you differentiate between intention and competence when you have to judge the other? Why is it important?

Ans: Trust or vishwas is the foundational value in relationship. “To be assured that each human being inherently wants oneself and the other to be happy and prosperous” is known as trust. Mutual trust is a shared belief that we can depend on each other to achieve a common purpose. Trust is the expectation of people that they can rely on our word. It is built through integrity and consistency in relationships. There are two aspects in trust:
1. Intention (wanting to – our natural acceptance)
2. Competence (being able to do)
Both intention and competence are the aspects of trust. Intention is what one aspires for (our natural acceptance) and competence is the ability to fulfil the aspiration. In intention every human being wants to do what is right, only the competence may be lacking which needs to be developed through proper understanding and practice. But what we are doing today is that when we are judging ourself we are judging on the basis of our intention, whereas, when we are judging the other we are judging him on the basis of his competence.
We trust our own intention while we are not ready to trust the others intention. It is the same for other as well. We find that while we look at our intention, we are sure of it, we are not sure of the other’s intention. We are actually seeing their competence, and making a conclusion on their intention. Hence, mistrust is born and we deny the relationship. We seldom look at our competence and other’s intention.
It is very important to differentiate between intention and competence. If we have trust on intention, we have a feeling of being related to the other and we start helping the other to improve his competence, if he does not have enough.

Q7. Enumerate some of the important values which lie at the base of good relationships.

or

What are the foundational values of relationships? How can they be used to ensure strong and mutually relationships?

or

Name the values which are called as “foundation value” and “complete value”. Define both these values.

or

List down the foundation value and the complete value in human relationship. Explain each with one example.

Ans: There are certain basic and important values in maintaining relationship. These values, we all know, are the backbone of health and happy family relations. The feelings, emotions, sentiments and respect all are of real importance. These values lead to elimination of friction and establishment of total harmony in relationship on long term basis. Values that are important in any relationship are
1.      Trust: Trust or vishwas is the foundational value in relationship. “To be assured that each human being inherently wants oneself and the other to be happy and prosperous.” If we have trust in the other, we are able to see the other as a relative and not as an adversary.
2.      Respect: Respect means individuality. The sense of individuality is prime object. This is the first basic step towards respect (sammana). Once we realized that we are individual then only we can see our self different from others. In other words, respect means right evaluation, to be evaluated as I am.
3.      Affection: Affection is the feeling of being related to the other. Affection comes when I recognize that we both want to make each other happy and both of us are similar.
4.      Care: The feeling of care is the feeling to nurture and protect the body of our relative. Or in other words a state of mind in which one is troubled; worry, anxiety, or concern is called care.
5.      Guidance: The feeling of ensuring right understanding and feelings in the other (my relative) is called guidance. We understand the need of self (‘I’) for right understanding and feelings. We also understand that the other is similar to me in his/her faculty of natural acceptance, desire of wanting continuous happiness and the program of living in harmony at all the four levels.
6.      Reverence: The feeling of acceptance of excellence in the other is called reverence. When we see that the other has achieved this excellence- which means to understand and to live in harmony at all the levels of living ensuring continuity of happiness, we have a feeling of reverence for him/her.
7.      Glory: Each one of us wants to live with continuous happiness and prosperity. Each one of us has the similar faculty of natural acceptance, has the same goal and program and we have the same potential to realize this. Glory is the feeling for someone who has made efforts for excellence.
8.      Gratitude: Gratitude is the feeling of acceptance for those who have made efforts for my excellence. Gratitude is an emotion that occurs after people receive help, depending on how they interpret the situation.
9.      Love: Love is the emotion of strong affection and personal attachment. In other words, love is a feeling of warm personal attachment or deep affection, as for a parent, child, or friend. This feeling or value is also called the complete value since this is the feeling of relatedness to all human beings. It starts with identifying that one is related to the other human being (the feeling of affection) and it slowly expands to the feeling of being related to all human beings.
The above mentioned values are the core of all relations. One has to follow all to gain on the day to day problems. These values are intrinsic and available in every person. We need to find out in ourselves and implement. Without implementation, one cannot think of a strong family relation.

Q8. “When we are assured of the intention of the other and find that the competence is lacking, we become a help to the other. When we doubt the intention of the other, we get into opposition.” Explain.

or

In our behaviour, we generally observe our intention and others’ lack of competence. Does it lead to mutual happiness? What is the alternative? Explain with the help of an example.

Ans: We trust our own intention while we are not ready to trust the other’s intention. It is the same for the others as well. They would also have the same answers as we, to the table above. While the other trusts his/her own intentions, he/she does not trust mine. Hence, mistrust is born and we deny the relationship. When we are judging our self we are judging on the basis of our intention, whereas, when we are judging the other we are judging him on the basis of his competence. We are sure in point 2 a) that we want to make the other happy, but in point 4 a) we are not sure that the other wants to make us happy. We find that while we look at our intention, we are sure of it, we are not sure of the other’s intention. We are actually seeing their competence, and making a conclusion on their intention, we say “I wanted to do well, but I could not”. But for the other, we say “He did not want to do well”. “Wanting to”, is the intention, “could not”, is the lack of competence.
We can see that as we are not able to fulfil our intentions in terms of our competence at all times. It is the same for the other as well. We want to be related to the other, and we want the other to be related to us, irrespective of who this other is. If we have trust in the other, we are able to see the other as a relative and not as an adversary. We then become ready to become a help to the other. Intentions are always correct; it is only the competence that is lacking, which can be improved by right understanding.

Q9. There is a common saying; if you trust everybody, people will take undue advantage of you.

or

What is the basic error in this statement? Explain.

Ans: The basic error is that if we trust everybody people will not take undue advantage of me. On the contrary, it gives us inner strength and we become far more effective in interacting with and “dealing with different people”. This is simply because, we already are sitting with the knowledge of what the person truly wants, truly intends, even though the person may not know this himself/herself! Hence, our ability to interact with people becomes far more effective and in the process, we don’t get hurt, we don’t get disturbed, we end up becoming an aid to the other. In other words, becoming aware, having the right understanding, living with the assurance in relationship does not mean becoming “stupid”! It only makes us, more competent. Further, what is being said here is that we have trust on the intention of everyone, but, when it comes to making a program with someone, I evaluate my competence, I evaluate his competence and make the program accordingly. This makes me more effective.

Q10. Write the program to attain comprehensive human goal. Give examples also.

or

What are the five dimensions of human endeavour in society conducive to ‘manaviya vyavastha’?

or

What are the five dimensions of Human Endeavour? How are they helpful in achieving the

Comprehensive human goal?

or

What are the programs needed to achieve the comprehensive human goal? List and define each briefly.

Ans: Comprehensive human goals are right understanding, prosperity, fearlessness and co-existence. Programs needed to achieve the comprehensive human goals are:
1.      Education – Right Living (Siksha – Sanskar)
2.      Health – Self Regulation (Svasthya – Sanyam)
3.      Justice – Preservation (Nyaya – Suraksha)
4.      Production – Work (Utpadan – Kriya)
5.      Exchange – Storage (Vinimaya – Kosh)
Education – Right Living: Education refers to understanding hormony at all four levels of living. While right living refers to commitment and preparedness to live in harmony at all four levels of living.
Health – Self Regulation: Sanyama refers to a feeling of responsibility for nurturing, protecting and rightly utilizing the body. When the body is fit to act according to the needs of the self (‘I’), and, there is harmony among the parts of the body, it is referred to as health or svasthya.
Justice – Preservation: Justice (nyaya) refers to harmony in the relationship between human beings, while preservation (suraksha) refers to harmony in the relationship between human being and the rest of nature.
Exchange – Storage: Exchange (vinimaya) refers to the exchange of physical facilities between the members of the society, while storage (kosa) refers to the storage of physical facilities that is left after fulfilling the needs of the family.
We can now see how these five dimensions of humanistic society are able to ensure the human goal:
Education – Right living       leads to           Right understanding
* Having the process of education and right living leads to right understanding in the individual.
Health – Self-regulation        leads to           Prosperity
* Having the program for health and sanyam leads to well-being of the body, nad identification of need for physical facilities which along with production ensures feeling of prosperity in the family.
Justice – Preservation           leads to           Fearlessness and Co-existence (respectively)
* Ensuring justice in relationship, or mutual fulfilment in relationship on the basis of values like Trust, Respect, etc leads to fearlessness in society, while Suraksha of nature – via enrichment, protection and right utilization leads to co-existence in nature.
Production – Work               leads to           Prosperity and Co-existence
* Production and work are for physical facilities, and this leads to a feeling of prosperity in the family. Production is done in harmony with nature, and hence, this also leads to co-existence with nature.
Exchange – Storage              leads to           Prosperity and Fearlessness
* When we store and exchange for mutual fulfilment and not for exploitation, then it leads to fearlessness (trust) in society.

Q11. Explain the comprehensive human goal. How does fearlessness follow from right understanding and prosperity?

or

What do you mean by comprehensive human goal? Explain. How is it related to your goal in life?

Ans: In order to facilitate the fulfilment of the basic aspirations of all human beings in the society, the following human goal needs to be understood in a comprehensive manner:

1.      When one does not have the right understanding, one remains disturbed and also acts in a manner so as to create disharmony with other human being as well as with rest of nature.
2.      Prosperity in the family means that the family is able to identify its needs and is able to produce/ achieve more than its requirements.
3.      Trust in society means every member of society feels related to everyone else and therefore there is trust and fearlessness.
4.      Co-existence in nature means there is a relationship and complementarity among all the entities in nature including human beings.
Abhaya means fearlessness; it is a permanent state where there is no question of ever experiencing any fear. A person with abhaya is continuously aware if his own reality; for him to become subject to fear would be impossible. We should not consider this quality of abhaya as just the absence of fear. The fearlessness in the society begins from the individual. We need to ensure right understanding in the individual as the foundation of harmony in the society. With right understanding, the need for physical facilities in the family can be ascertained. By assessing our needs correctly and by producing more than required the family can be prosperous. Assurance of right understanding in the individuals and prosperity in the families, understanding of human relationships leads to harmony and trust (fearlessness) in the society. When every individual is able to live harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in society will naturally follow. Thus the state of absence of fear at society level will only be achieved when we have right understanding at individual level and prosperity at the level of family.

Q12. Right understanding in the individuals is the basis for harmony in the family, which is the building block for harmony in the society. Give your comments.

Ans: Right understanding in the individuals is the basis for harmony in the family, which is the building block for harmony in the society.
1.      The harmony in the society begins from the individual. We need to ensure right understanding in the individual as the foundation of harmony in the society.
2.      With right understanding, the need for physical facilities in the family can be ascertained. By assessing our needs correctly and by producing more than required the family can be prosperous.
3.      Assurance of right understanding in the individuals and prosperity in the families, understanding of human relationships leads to harmony and trust (fearlessness) in the society. When every individual is able to live harmoniously in relationship, and the needs of all the families are ensured, fearlessness (mutual trust) in society will naturally follow.
4.      When human beings with right understanding interact with nature, it will be in consonance with the coexistence and will be mutually enriching.
We may also understand it in the following sequence.
1. Right understanding ® 2. Prosperity ® 3. Fearlessness (trust) ® 4. Co-existence

Q13. Define harmony in nature. OR Explain the harmony in nature.

Ans: The aggregate of all the mutually interacting units – big or small, sentient or insentient together can be called nature. These units are infinite in number and we could easily observe that there exists a dynamic balance, self regulation among all these units. This self regulation is harmony or balance in nature. The law of nature has a unique cause and effect system which must be understood in order to be in harmony with the natural law of things.

Natural harmony is necessary for the following reasons:

1. Natural harmony is necessary to solve the problem of global warming and depletion of non-renewable natural resource can be avoided.

2. Natural harmony with trees cure all problems like – reduction of wind velocity, energy savings, doing companion planting, development of an eco-subsystem in terms of establishing a forest garden, reduction of building heat.

3. It is possible to achieve natural harmony in the establishment, maintenance and management of educational institution like schools, colleges and universities.

4. One can understand the depths of harmony and alignment in natural by contemplating and reflecting upon the natural order. It is possible to unravel the mystery of the natural synthesis in the midst of ongoing chaos at the material plane.

Q14. What do you mean by co-existence?

Ans: Co-existence in nature means there is a relationship and complementarity among all the entities in nature including human beings. Co-existence is a state in which two or more groups are living together while respecting their differences and resolving their conflicts non-violently. Co-existence has been defined in numerous ways:

1. To exist together (in time or space) and to exist in mutual tolerance.

2. To learn to recognize and live with difference.

3. To have a relationship between persons or groups in which none of the parties is trying to destroy the other.

4. To exist together (in time or place) and to exist in mutual tolerance.

The world is full of Diversity – there are different nations, cultures, religions, communities, languages, and beliefs. The beauty of existence can only be maximized if everything in this world is in harmony. Peaceful, symbiotic co-existence is the key to harmony in the world.

HUMAN VALUES AND PROFESSIONAL ETHICS

2020-05-14T00:06:00.007+05:30

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1. UNIT 1 (Introduction –Need and Basic Guidelines)

2. UNIT-2 (Process for Value Education)

3. UNIT-3 (Harmony in Human Beings)

4. UNIT-4 (Harmony in Myself and body)

5. UNIT-5 (Harmony in Family, Society and Nature)

UNIT-4 (Harmony in Myself and body) HUMAN VALUES AND PROFESSIONAL ETHICS

2020-05-13T23:55:00.000+05:30

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UNIT-4 (Harmony in Myself and body)

Q1. Explain with examples the various activities in the self 'I'.

or

Briefly explain the activities of Desire, Thought and Expectation in the self with an example.

Ans: The self is conscious in nature while the body is physico-chemical in nature. The interaction between the ‘I’ and the body is in the form of exchange of information. So the focus of attention is on two categories of attributes of the self, namely, the powers of the self and the corresponding activities as the manifest outcomes of these powers.

1. Power: This means the basic capacity in the self (‘I’). They are: desires, thoughts and expectations.
2. Activities: The activities are: imaging, analyzing, and selecting/tasting. The activity of analyzing means breaking down the image into various parts or to open it up. Selecting/tasting is with the expectation of fulfilling our desires with the expectation of happiness. The activity of selecting/tasting is the basic level via which the self interacts with the body.
A simple example to understand these activities is a follow:

We may have desire to have respect by being the owner of a big house. This is in the form of imaging – we have an image in us of fulfillment of this need for respect via a house.
Based on this desire, we start working out the details of the house. Ex no. of rooms, storey’s, on which floor in will stay. The image of wanting respect from the house is split into many parts – this is called analyzing. The activity of analyzing means breaking down the image into various parts.
Now that we have worked out the details of the house, we go about choosing the size, colour etc. of the room. This is called selecting / tasting.

Q2. What do you mean by right utilization of the body?

Ans: Normally we tend to believe that the body is an instrument for sensory enjoyment, which is not correct. We also happen to our body to exploit other human beings or rest of the nature, which is also not right utilization. Body is the instrument of the self and the body needs to be given nutrition, protection and utilized to work as an efficient and effective tool for the right purpose. This utilization is termed as right utilization. In other words, employing our body as an instrument for sensory enjoyment, and to exploit other human beings or rest of the nature is not the right utilization. On the contrary utilizing our body for right behaviour and work is actually the right utilization of the body.

Q3. What are the programs for ensuring the health of the body? Explain.

or

Suggest programs to ensure proper functioning of your body. Can we sustain them without right understanding?

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

Q4. What is sanyam? How is it necessary in ensuring svasthya?

or

Define Sanyam and Swasthya. How are they helpful in keeping harmony between self and body.

Ans: Sanyama means the feeling of responsibility in the self (I) for nurturing, protection and right utilization of the body. Self-control or sanyama is the control of the mind and its desires, urges, emotions and delusions. It is controlling the outgoing tendencies of the mind and the senses and bringing them back to our self within. Swasthya is the condition of the body where every part of the body is performing its expected function. The word swasthya literally means being anchored to the self, being in close harmony with the self. In other words, swasthya, in Sanskrit means self– dependence (swa = your own). Also, embedded in its meaning are health, sound state, comfort and satisfaction. So we can say that sanyam ensures swasthya.
With right understanding, I get self-organized and take care of the body properly. With lack of right understanding, I am able to do it and the body becomes unhealthy. With right understanding and right feelings, the body gets favorably affected. For example; when I am happy, the temperature and pressure in the body are normal, when I am angry or tense, they get upset. It means if I am in disharmony, say in anger or stress or despair, it immediately starts affecting the body adversely. There are many diseases of the body that are caused due to disharmony in ‘I’. These are called psychosomatic disease, such as asthma, allergies, migraine, diabetes, hypertension etc. so we can say that sanyam has a strong effect on swasthya.

Q5. What is the responsibility of the self towards the body? How is it fulfilled?

or

Suggest any two programs that you can undertake to improve the health of your body.

or

How does the feeling of sanyam ensure health of the body? List two programs of sanyam.

or

Explain the relation between the self and the body. What is the responsibility of the self towards the body?

or

What do you mean by Sanyam? How does it ensure harmony with the body? Explain.

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

Q6. In what way can we say that the human body is a self organized unit?

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

UNIT-3 (Harmony in Human Beings) HUMAN VALUES AND PROFESSIONAL ETHICS

2020-05-13T23:40:00.000+05:30

SKYSPIN

UNIT-3 (Harmony in Human Beings)

Q1. What do you mean by Sukh and Suvidha?

or

Distinguish between Sukh and Suvidha in detail taking needs of yourself as an example.

Ans: Sukh is a holistic and all encompassing state of the mind that creates inner harmony. Sukh is also called as happiness. Suvidha implies that it is looking for physical comforts and all the sources of attaining such comforts. When our body gets used to a certain level of comfort then we will only feel comfortable at that level e.g. comfort in fan, cooler or air conditioner. Different people have a different perception of suvidha and will seek a corresponding level of suvidha according to their perceptions.
By nature man is fond of comfort and happiness so he goes on making desires and ambitions one after the other to enjoy more in life. To lead a comfortable life he also accumulates many facilities, so that his life may become full of comfort and happiness. Sukh depends upon our thinking, so many times we are surrounded by materialistic possessions but we feel unsatisfied. People think that their happiness depends upon suvidha (facilities) but is it not so; happiness depends upon our thinking or our mental satisfaction.

Q2. The needs of the body are quantitative. Illustrate.

or

When we try to achieve continuity of happiness through sensation by perpetuating contact with suvidha, the following pattern results: Necessary and tasteful Þunnecessary but tasteful Þ unnecessary and tasteless Þ intolerable. Do you agree with this statement? Support your answer with arguments.

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

Q3. Distinguish between the needs of the Self and the needs of the Body.

or

‘The need for physical facilities is temporary’ – explain the meaning of this statement with any two examples.

or

Differentiate between the needs of self and the needs of body.

Ans: The human being is the co-existence of ‘I’ and the body, and there is exchange of information between the two. We can make this distinction between the self and the body in terms of the needs as shown in the table below:

1.      Needs are ….The needs of the body like food for nourishment clothes for protection, and instruments to ensure right utilization can be categorized as being ‘physical’ in nature, or also called ‘physical facilities’ (suvidha) whereas the need of I is essentially to live in a state of continuous happiness (sukh). The needs of the body are physical in nature, whereas the needs of the self (‘I’) are not physical in nature – like trust, respect, happiness etc.
2.      In time, needs are… The needs of ‘I’ are continuous in time, unlike the need of the body, which is temporary in time. We want happiness continuously. We also want the feeling of respect continuously and so also acceptance in relationship. If we talk about food, clothing, shelter, or instruments, these are needed only for some amount of time, or we can say that the need for physical facilities of the body is temporary in time- it is not continuous.
3.      In quality, needs are….. Physical facilities are needed for the body in a limited quantity. When we try and exceed these limits, it becomes troublesome for us after some time. Let’s take the example of eating. As far as, physical facilities (say rasgulla) go, they are necessary in the beginning, but if we keep consuming, it becomes intolerable with the passage of time. This applies to every physical facility. We can only think of having unlimited physical facilities, but if we try and consume, or have too much of physical facilities, it only ends up becoming a problem for us. Whereas the needs of ‘I’ are qualitative (they are not quantifiable), but we also want them continuously. Our feelings are qualitative. Either they are or they are not. Ex. Happiness is qualitative. Either we are feeling happy or we are not. Also if a feeling is not naturally acceptable; we do not want it even for a single moment. If acceptable, we want it continuously.
4.      Needs are fulfilled by….The need of the self (‘I’), for happiness (sukh) is ensured by right understanding and right feelings, while the need of the body, for physical facilities (suvidha), is ensured by appropriate physico-chemical things.

Q4. Do you think that human beings are sum-total of sentiments and physical aspects the ‘self’ and the ‘body’? Explain your answer using examples.

or

“Human being is more than just the body” – Explain.

Ans: There is the familiar shape and structure of a human being that is immediately apparent to us and we imagine someone with similar human body-like features. But in addition to the body, there is also the aliveness of the person – the entity that keeps the body ‘alive’ and makes it operate in various ways.
We perceive this aliveness in the activities demonstrated by the person like their seeing, talking, listening, walking, and eating, etc. This aliveness is called Jivana. Thus, a human being is coexistence of the body and jivan. This jivan refers to itself as ‘I’ (self). Thus we say “I am so and so” or “I feel tired” or “I am happy” and not “my body is happy”. This I or self is also called ‘consciousness’ and is the sentient constitute of the human being.
The human being is the sum total of sentiments and physical aspect, the self (‘I’) and the body, and there is exchange of information between the two, i.e. ‘I’ and body exist together and are related. There is a flow of information from ‘I’ to the body and from body to the ‘I’. We can make this distinction between the self and the body in three ways in terms of the needs, activities and the types of these two entities.
All the needs of I, say respect, trust, etc., can be called as Happiness (such), while the needs of body are physical facilities (suvidha) like food. The two things are qualitatively different. There is no relevance of quantity for the needs of I as it is qualitative, while the needs of body are quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection, while the activities of body are activities like eating, breathing etc.
The mode of interaction of ‘I’ includes knowing, assuming, recognizing and fulfilment. The fulfilment depends on recognition depends on assumptions and assumptions depends on knowing or not knowing (beliefs). If assuming is based on knowledge, then recognition will be correct and fulfilment will be correct. If assuming is not based on knowledge, then things may go wrong. The mode of interaction of body is only recognizing and fulfilling. Self is a conscious entity and the body is a material entity, or physicochemical in nature.
To conclude we can say that the human being can be understood in terms of a co-existence of two entirely distinct entities, namely sentient ‘I’ and material body. Their needs and activities are quite different and have to be understood accordingly. But these two constituents of human being are to act in close synergy with each other.

Q5. ‘Human being is co-existence of the Self and the Body’ – elaborate on this statement.

or

‘Human being is the co-existence of the Self and the Body’ – Explain this statement taking yourself as an example. (MTU 2010 – 11)

Ans: The human being is the co-existence of ‘I’ and the body, and there is exchange of information between the two, i.e. ‘I’ and body exist together and are related. There is a flow of information from ‘I’ to the body and from body to the ‘I’. We can make this distinction between the self and the body in three ways in terms of the needs, activities and the types of these two entities. All the needs of I, say respect, trust, etc., can be called as Happiness (such), while the needs of body are physical facilities (suvidha) like food. The two things are qualitatively different. There is no relevance of quantity for the needs of I as it is qualitative, while the needs of body are quantitative, and they are limited in quantity.
The activities of ‘I’ are activities like, desire, thinking, selection, while the activities of body are activities like eating, breathing etc. The mode of interaction of ‘I’ includes knowing, assuming, recognizing and fulfilment. The fulfilment depends on recognition depends on assumptions and assumptions depends on knowing or not knowing (beliefs). If assuming is based on knowledge, then recognition will be correct and fulfilment will be correct. If assuming is not based on knowledge, then things may go wrong. The mode of interaction of body is only recognizing and fulfilling. Self is a conscious entity and the body is a material entity, or physic-chemical in nature. Thus we can say:

To conclude we can say that the human being can be understood in terms of a co-existence of two entirely distinct entities, namely sentient ‘I’ and material body. Their needs and activities are quite different and have to be understood accordingly. But these two constituents of human being are to act in close synergy with each other.

Q6. Explain with examples where activities involves both body and 'I'

or

Differentiate between the activities of knowing, assuming, recognizing and fulfilling with the help of an example.

or

Explain the activities of knowing, assuming, recognizing and fulfillment with one examples.

or

Differentiate between the activities of the self and the body on any two grounds.

or

Can the activities of the self be distinctly understood from the activities of the body? Name any three activities and elaborate.

Ans: If we look at the variety of activities that we are engaged in commonly – we see that we can put them in three categories:
1.      Activities that are going on in the self
2.      Activities that are going on in the body
3.      Activities involving both the self and the body
Knowing, assuming, recognizing and fulfilling are the activities involving both the self and the body.
1. Activities of recognizing and fulfilling in the body: Apart from the activities of Breathing, Heartbeat, Digestion etc., the activities of the body can also be understood as recognition and fulfilment. In fact, the mutual interaction between any two material entities can be understood as recognition and fulfilment of their relationship. For example when we are thirsty and drink water, the body absorbs the water to the extent needed and uses for the nourishment of the various organs. Here, body recognizes its relation with water and fulfils it.
Recognizing ® Fulfilling
2. Activities of knowing, assuming, recognizing and fulfilling in the self (‘I’): When it comes to self (jivan or ‘I’), which is a conscious entity; in addition to ‘recognizing and fulfilling’, there is also the activity of assuming and that of knowing. In fact, recognizing and fulfilling in case of human beings will depend upon knowing and/or assuming.
a. We assume – We all make assumptions and our response (recognition and fulfilment) is dependent on the assumption. For ex.: If I see a snake and assumed it to be a rope, I shall respond differently to it, than if I take it to be a snake itself. We call this activity ‘assuming or mannana’.
b. We recognize – We all recognize things today, we recognize a variety of things. Like, we recognize water, our parents, friends, etc. We call this activity ‘recognizing or pahachaanana’. The recognizing in ‘I’ depends on assuming.
c. We fulfil –The response that follows recognition is called the activity of ‘fulfilling or nirvaha karna’. The fulfilment depends on the recognition. For ex.: Once we recognize water, we take it.
Taken together we can write it as (in I):
Assuming ® Recognizing   ® Fulfilling
There is another activity that exists in us (in ‘I’). This activity is called ‘knowing’. Knowing means we have the right understanding – the understanding of harmony at all levels of our living. When we have the right understanding, when we have the knowledge of reality, it is definite, and then assuming becomes according to the knowing, and hence recognizing and fulfilling becomes definite, or according to knowing. Until then, it is subject to beliefs and assumptions, and this keeps changing. When we list these down:

Q7. What is pre-conditioning? What is their source?

or

What is the meaning of desire? How do we verify whether our desires are coming from sensations or preconditioning or natural acceptance?

or

How human mind gets influenced or conditioned?

Ans: Preconditioning means we have assumed something about our desires on the basis of prevailing notion about it. They comes from what we read, see hear, what our parents tell us, our friends talk about what the magazines talk of, what we see on the TV etc. We have not self-verified the desires in our own right. As a result, we are not clear about what we will get out of fulfilment of that desire. The problem with that is, unless we verify our desires, we may not even know whether they are our. We may end up spending an entire lifetime accumulating desires that are not ours, and in running about trying to fulfil them.

Q8. “I am the seer, doer and enjoyer. The body is my instrument” – Explain.

or

How self enjoys the activities of the body?

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

UNIT-2 (Process for Value Education) HUMAN VALUES AND PROFESSIONAL ETHICS

2020-05-13T23:00:00.001+05:30

SKYSPIN

UNIT-2 (Process for Value Education)

Q1. What is the meaning of prosperity? How can you say that you are prosperous?

Ans: The feeling of having or making available more than required physical facilities is prosperity. Almost all of us feel that wealth alone means prosperity and try to explain this phenomenon on this nonexistent or half fact. We are trying to achieve happiness and prosperity by maximizing accumulation and consumption of physical facilities. It is becoming anti-ecological and anti-people, and threatening the human survival itself. For prosperity, two things are required-

1. Identification of the required quantity of physical facilities, and

2. Ensuring availability / production of more than required physical facilities.

We can be prosperous only if there is a limit to the need for physical facilities. If there is no limit what so ever be the availability the feeling of prosperity cannot be assured.

Secondly, just assessing the need is not enough. We need to be able to produce or make available more than the perceived need.

Q2. What is the difference between prosperity and wealth? What is more acceptable to us and why?

or

What do you understand by prosperity? What is the difference between prosperity and wealth? How are the two related?

or

What is the meaning of prosperity? How does it differ from possession of wealth? Explain with examples.

or

Differentiate between prosperity and wealth with examples.

Ans: Prosperity is a feeling of having more than required physical facilities; it is not just physical facilities. Almost all of us feel that wealth alone means prosperity and try to explain this phenomenon on this nonexistent or half fact. Wealth is a physical thing. It means having money, or having a lot of physical facilities or both. This is a very important distinction. We mostly fail to make this distinction today. We keep working for wealth, without realizing that the basic desire is for the feeling of prosperity, to have a feeling of having enough. Prosperity is more acceptable to us because wealth is just a part of prosperity. We are trying to achieve happiness and prosperity by maximizing accumulation and consumption of physical facilities. It is becoming anti-ecological and anti-people, and threatening the human survival itself. A person has lot of money, but does not want to share even a bit of it. The person ‘has wealth’ but feels ‘deprived’. If one felt prosperous he/she would have shared what one has, since there is lot more than enough wealth anyway.

Q3. What is your present vision of a happy and prosperous life?

Ans: We are trying to achieve happiness and prosperity by maximizing accumulation and consumption of physical facilities. It is becoming anti-ecological and anti-people, and threatening the human survival itself.

Some of the consequences of such trend are summarized below:

At the level of individual: rising problems of depression, psychological disorders, suicides, stress, insecurity, etc.
At the level of family: breaking of joint families, mistrust, and conflict between older and younger generations, insecurity in relationships, divorce, dowry tortures, etc.
At the level of society: growing incidence of terrorism and naxalism, rising communalism, spreading casteism, racial and ethnic struggle, wars between nations, etc.
At the level of nature: global warming, water, air, soil, noise etc. pollution, resource depletion of minerals and mineral oils, etc.

All the problems are a direct outcome of an incorrect understanding, our wrong notion about happiness and prosperity and their continuity – this is an issue for serious exploration.

Q4. What do the abbreviations given as SVDD, SSDD and SSSS signify?

Ans: To achieve our basic aspirations we need to work for right understanding as the base on which we can work for relationship and then physical facilities. Today we are not working according to this that why we can see that there are two kind of people in the world:
1.      Those that do not have physical facilities/ wealth and feel unhappy and deprived. i.e. SVDD: Sadhan Viheen Dukhi Daridra – Materially Deficient, Unhappy and Deprived.
2.      Those that have physical facilities/ wealth and feel unhappy and deprived. i.e. SSDD: Sadhan Sampann Dukhi Daridra – Materially Affluent, Unhappy and Deprived. But these are states we don’t want to be in. We want to move from this to third category i.e.
3.      Having physical facilities and feeling happy and prosperous i.e. SSSS: Sadhan Sampann Sukhi Samriddha – Materially Adequate, Happy and Prosperous.
Presently, as we look around, we find most of the people in the above two categories called SVD and SSDD, while the natural acceptance of all human beings is to be in the category of SSSS.

Q 5. What are the requirements to fulfil basic human aspirations?

or

What is the program to fulfil the basic human aspirations? Explain

or

Explain the basic requirements to fulfil human aspirations. Give the correct priority among them.

or

Three things are needed in order to fulfill basic human aspirations–right understanding, right relationships and physical facilities. Explain meaning of each one of these.

Ans: Our basic aspirations are happiness (mutual fulfilment) and prosperity (mutual prosperity). Happiness is ensured by the relationships with other human beings and prosperity is ensured by working on physical facilities.

Right Understanding: This refers to higher order human skills – the need to learn and utilize our intelligence most effectively.

Good Relationships: This refers to the interpersonal relationships that a person builds in his or her life – at home, at the workplace and in society.

Physical Facilities: This includes the physiological needs of individuals and indicates the necessities as well as the comforts of life. It means the feeling of having or being able to have more physical facilities than is needed.

In order to resolve the issues in human relationships, we need to understand them first, and this would come from ‘right understanding of relationship’. Similarly in order to be prosperous and to enrich nature, we need to have the ‘right understanding’. The ‘right understanding’ will enable us to work out our requirements for physical facilities and hence correctly distinguish the difference between wealth and prosperity. With nature as well, we need to understand the harmony in nature, and how we can complement this harmony.

Q 6. What do you mean by animal and human consciousness? Explain with the help of a diagram.

or

Distinguish between ‘human consciousness’ and ‘animal consciousness’. How “shiksha and

sanskar” are helpful in raising man to “human consciousness” level.

or

What is the difference between animal consciousness and human consciousness? How does the transformation take place in a human being?

Ans: Giving all priorities to physical facilities only, or to live solely on the basis of physical facilities, may be termed as ‘Animal Consciousness’. Living with all three: Right understanding, Relationship and Physical facilities is called ‘Human Consciousness’.

From the diagram we can say that:
• For animal, physical facility is necessary as well as complete – whereas for human beings it is necessary but not complete.
• Working only for physical facilities is living with Animal Consciousness.
• Working for right understanding as the first priority followed by relationship and physical facilities implies living with Human Consciousness.
• There is a need for transformation from Animal Consciousness to Human Consciousness. It can be accomplished only by working for right understanding as the first priority.
• This transformation from Animal Consciousness to Human Consciousness forms the basis for human values and values based living.
The content of education is the understanding of harmony at all the four levels of our existence –from myself to the entire existence. Right living or sanskar refers to the ability to live in harmony at all the four levels of living. This dimension of society works to ensure ‘right understanding’ and ‘right feelings’ in individual. Or all-encompassing solution called samadhan in every individual and ensures that our succeeding generation have both the content and the environment available to work towards achieving their goal of continuous happiness and prosperity.

Q7. There are many problems manifest today at the level of individual, family, society and the nature. Identify some of these problems humans suffer from.

Ans: Today we are generally trying to achieve happiness and prosperity by maximizing accumulation and consumption of physical facilities. This effort is giving rise to many problems manifest today at the level of individual, family, society and the nature. These problems are:

• At the level of individual– Rising problems of depression, anxiety, suicides, stress, insecurity, increasing health problems, lack of confidence and conviction etc.

• At the level of family– Breaking up of joint families, mistrust and disharmony in relationships, divorce, generation gap, dowry deaths, neglect of older people etc.

• At the level of society– Growing incidences of terrorism, violence, communalism, racial and ethnic struggle, corruption, adulteration, sex-crimes exploitation, wars between nations, proliferation of lethal weapons etc.

• At the level of nature– Global warming, weather imbalances, depletion of mineral and energy resources, deforestation, soil degradation etc.

All the problems are a direct outcome of an incorrect understanding, our wrong notion about happiness and prosperity and their continuity.

Q8. Critically examine the prevailing notions of happiness in the society and their consequences.

or

What is prosperity? Is it different from happiness?

or

What are the basic human aspirations? Explain.

or

What is the outcome when we try to identify relationship based on the exchange of physical facilities?

Ans: Happiness may be defined as being in harmony/synergy in the state/ situation that I live in. “A state or situation in which I live, if there is harmony in it then I like to be in that state / situation. The state of liking is happiness.” Whereas, prosperity is the “feeling of having or making available more than required physical facilities”.

In the current scenario, we are generally trying to achieve happiness and prosperity by maximizing accumulation and consumption of physical facilities. This is an attempt to achieve happiness through pleasant sensory interactions. The physical facilities are not seen in terms of fulfilling bodily needs but as a means of maximizing happiness.

This has resulted in wrong assessment of wants for physical facilities as being unlimited. But this pursuit is self-defeating. Neither can we hope to achieve continuous happiness through sensory interactions nor can we have prosperity, as it amounts to trying to fulfil unlimited wants through limited resources. This effort is engendering problems at all the levels. It is becoming anti-ecological and anti-people, and threatening the human survival itself. Some of the consequences of such a trend are summarized below:

1.      At the level of the individual – Rising problems of depression, psychological disorders, suicides, stress, insecurity, psycho-somatic diseases, loneliness etc.

2.      At the level of the family – Breaking of joint families, mistrust, conflict between older and younger generations, insecurity in relationships, divorce, dowry tortures, family feuds, wasteful expenditure in family functions etc.

3.      At the level of the Society – Growing incidences of terrorism and naxalism, rising communalism, spreading casteism, racial and ethnic struggle, wars between nations, attempts of genocide, fear of nuclear and genetic warfare, etc.

4.      At the level of nature – Global warming, water, air, soil, noise, etc. pollution, resource depletion of minerals and mineral oils, sizeable deforestations, loss of fertility of soil.

It therefore, calls for an urgent need for human beings to correctly understand happiness and prosperity as well as the sustainable way to achieve these.

UNIT 1 (Introduction –Need and Basic Guidelines) HUMAN VALUES AND PROFESSIONAL ETHICS

2020-05-13T20:57:00.003+05:30

SKYSPIN

UNIT 1 (Introduction –Need and Basic Guidelines)

Q1. What do you mean by values or human values?

or

What is value education? Why there is a need of value education?

or

How does value education helps in fulfilling one's aspirations?

ANS. Character oriented education that instils basic values and ethnic values in one’s psyche is called ‘Value Based Education’. The subject that enables us to understand ‘what is valuable’ for human happiness is called value education. Value education is important to help everyone in improving the value system that he/she holds and puts it to use. Once, one has understood his/ her values in life he/she can examine and control the various choices he/she makes in his/ her life. Value education enables us to understand our needs and visualize our goals correctly and also helps to remove our confusions and contradictions and bring harmony at all levels. It also helps remove our confusions and contradictions and enables us to rightly utilize the technological innovations.

Values form the basis for all our thoughts, behaviours and actions. Once we know what is valuable to us, these values becomes the basis, the anchor for our actions. We also need to understand the universality of various human values, because only then we can have a definite and common program for value education. Then only we can be assured of a happy and harmonious human society.

Q2. What are the basic guidelines for value education?

Ans: The subject that enables us to understand ‘what is valuable’ for human happiness is called value education. In order to qualify for any course on value education, the following guidelines for the content of the course are important:

• Universal: It needs to be applicable to all the human beings irrespective of cast, creed, nationalities, religion, etc., for all times and regions.

• Rational: It has to appeal to human reasoning. It has to be amenable to reasoning and not based on dogmas or blind beliefs.

• Natural and verifiable: It has to be naturally acceptable to the human being who goes through the course and when we live on the basis of such values it leads to our happiness. It needs to be experientially verifiable, and not based on dogmas, beliefs or assumptions.

• All encompassing: Value education is aimed at transforming our consciousness and living. Hence, it needs to cover all the dimensions (thought, behaviour, work and realization) and levels (individual, family, society, nature and existence) of human life and profession.

• Leading to harmony: The value education ultimately is targeted to promote harmony within the individual, among human beings and with nature.

Q3. What is the need for value education?

or

Write a short note on the need for value education in today’s scenario.

Ans: The subject that enables us to understand ‘what is valuable’ for human happiness is called value education. Need for value education is:

Correct identification of our aspirations. The subject which enables us to understand ‘what is valuable’ for human happiness is called ‘value education’ (VE). Thus, VE enables us to understand our needs and visualize our goals correctly and also indicate the direction for their fulfilment. It also helps to remove our confusions and contradictions and bring harmony at all levels.

Understanding universal human values to fulfil our aspirations in continuity. Values form the basis for all our thoughts, behaviours and actions. Once we know what is valuable to us, these values becomes the basis, the anchor for our actions. We also need to understand the universality of various human values, because only then we can have a definite and common program for value education. Then only we can be assured of a happy and harmonious human society.
Complimentarity of values and skills. To fulfil our aspirations both values and skills are necessary. When we identify and set the right goals and produced in right direction. This is known as value domain, the domain of wisdom, and when we learn and practices to actualize this goal to develop the techniques to make this happen in real life, in various dimensions of human endeavor (struggle). This is known as domain of skills.

Hence, there is an essential complementarity between values and skills for the success of any human endeavor. For example, I want to lead a healthy life. Only wishing for good health will not help me keep my body fit and healthy and without having understood the meaning of health, I will not be able to choose things correctly to keep my body fit and healthy.

Evaluation of our beliefs. Each one of us believes in certain things and we base our values on these beliefs, be they false or true which may or may not be true in reality. These believes come to us from what we read, see, hear, what our parents tells us, our friends talk about, what the magazines talk of, what we see from TV etc. Value Education helps us to evaluate our beliefs and assumed values.
Technology and human values. The present education system has become largely skill-based. The prime emphasis is on science and technology. However, science and technology can only help to provide the means to achieve what is considered valuable. It is not within the scope of science and technology to provide the competence of deciding what really is valuable. Value Education is a crucial missing link in the present education system. Because of this deficiency, most of our efforts may prove to be counterproductive and serious crises at the individual, societal and environmental level are manifesting.

Q5. Define self exploration. What is the content of self – exploration?

Ans: Self exploration is the process to find out what is valuable to me by investigating within myself, what is right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself. We live with different entirety (family, friends, air, soil, water, trees, etc.) and we want to understand our relationship with all these. For this we need to start observing inside. The main focus of self-exploration is myself - the human being. Content of self exploration is just finding answers to the following fundamental questions of all human beings:

1. The Desire/Goal: What is my (human) Desire/ Goal? What do I really want in life, or what is the goal of human life?

2. Program: What is my (human) program for fulfilling the desire? How to fulfil it? What is the program to actualize the above?

In short, the above two questions cover the whole domain of human aspirations and human

endeavor. Thus, they form the content of self- exploration.

Q6. Self exploration is a process of dialogue between ‘what you are’ and ‘what you really want to be’. Explain and illustrate.

Ans: Self exploration is the process to find out what is valuable to me by investigating within myself, what is right for me, true for me, has to be judged within myself. Through self exploration we get the value of ourself. It is a process of focusing attention on ourself, our present beliefs and aspirations vis-à-vis what we really want to be (that is to say, what is naturally acceptable to us). If these two are the same, then there is no problem. If on investigation we find that these two are not the same, then it means we are living with this contradiction (of not being what we really want to be) and hence, we need to resolve this contradiction this conflict within us. It is a process of discovering that there is something innate, invariant and universal in all human beings. This enables us to look at our confusions and contradictions within and resolve them by becoming aware of our natural acceptance.

Q7. How can we verify proposals on the basis of our natural acceptance? Explain with example.

or

What do you mean by your natural acceptance? Is it innate, invariant and universal? Explain

or

“Natural acceptance is innate, invariant and universal.” Explain this statement with an example.

Ans: Natural acceptance implies unconditional and total acceptance of the self, people and environment. It also refers to the absence of any exception from others. Once we fully and truly commit ourself on the basis of natural acceptance, we feel a holistic sense of inner harmony, tranquility and fulfillment. Actually natural acceptance is way to accept the good things naturally. Learn everything that is good from others, but bring it in, and in our own way absorb it; do not become others. We can easily verify proposals in the basis of characteristics of natural acceptance mentioned below:

a)      Natural acceptance does not change with time. It remains invariant with time. For example our natural acceptance for trust and respect does not change with age.

b)      It does not depend on the place. Whatever we have accepted, in our life, at any time of our age, does not change, even if we move from one place to another one.

c)      It does not depend on our beliefs or past conditionings. No matter how deep our belief or past conditioning, as long as we ask ourselves the question sincerely, as long as we refer deep within ourselves, the answer will always be the same.

d)     This natural acceptance is ‘constantly there’, something we can refer to. Natural acceptance is always there. Whatever we do, this natural acceptance is within us, it is telling us what is right.

e)      Natural acceptance is the same for all of us: it is part and parcel of every human being, it is part of humanness. Though each one of us, may have different likes and dislikes and means to live and to react etc. but if we go deep in our mind the purpose of our work, behaviour, efforts etc. are based on common goals like need to be happy, need to be respected, need to get prosperity. So our basic acceptance remains the same.

Interrupt Service Routine (ISR)

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Interrupt Service Routine (ISR)

A small program or a routine that when executed, services the corresponding interrupting source is called an ISR.

TRAP

It is a non-maskable interrupt, having the highest priority among all interrupts. Bydefault, it is enabled until it gets acknowledged. In case of failure, it executes as ISR and sends the data to backup memory. This interrupt transfers the control to the location 0024H.

RST7.5

It is a maskable interrupt, having the second highest priority among all interrupts. When this interrupt is executed, the processor saves the content of the PC register into the stack and branches to 003CH address.

RST 6.5

It is a maskable interrupt, having the third highest priority among all interrupts. When this interrupt is executed, the processor saves the content of the PC register into the stack and branches to 0034H address.

RST 5.5

It is a maskable interrupt. When this interrupt is executed, the processor saves the content of the PC register into the stack and branches to 002CH address.

INTR

Stack and the stack pointer in 8085 Microprocessor

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Stack and the stack pointer in 8085 Microprocessor

The stack is a LIFO (last in, first out) data structure implemented in the RAM area and is used to store addresses and data when the microprocessor branches to a subroutine. Then the return address used to get pushed on this stack. Also to swap values of two registers and register pairs we use the stack as well.
In the programmer‘s view of 8085, only the general purpose registers A, B, C, D, E, H, and L, and the Flags registers were discussed so far. But in the complete programmer’s view of 8085, there are two more special purpose registers, each of 16-bit width. They are the stack pointer, SP, and the program counter, PC. The Stack Pointer register will hold the address of the top location of the stack. And the program counter is a register always it will hold the address of the memory location from where the next instruction for execution will have to be fetched. The complete programmer's view of 8085 is shown in the following figure.

Fig. Programmer's view of 8085

SP is a special purpose 16-bit register. It contains a memory address. Suppose SP contents are FC78H, then the 8085 interprets it as follows.
Memory locations FC78H, FC79H, ..., FFFFH are having useful information. In other words, these locations are treated as filled locations. Memory locations FC77H, FC76H, ..., 0000H are not having any useful information. In other words, these locations are treated as empty locations.
On a stack, we can perform two operations. PUSH and POP. In case of PUSH operation, the SP register gets decreased by 2 and new data item used to insert on to the top of the stack. On the other hand, in case of POP operation, the data item will have to be deleted from the top of the stack and the SP register will get increased by the value of 2.
Thus, the contents of SP specify the top most useful location in the stack. In other words, it indicates the memory location with the smallest address having useful information. This is pictorially represented in the following figure –

Fig. Interpretation of SP contents

It is a maskable interrupt, having the lowest priority among all interrupts. It can be disabled by resetting the microprocessor.
When INTR signal goes high, the following events can occur −

The microprocessor checks the status of INTR signal during the execution of each instruction.
When the INTR signal is high, then the microprocessor completes its current instruction and sends active low interrupt acknowledge signal.
When instructions are received, then the microprocessor saves the address of the next instruction on stack and executes the received instruction.

Subroutine in 8085

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Subroutine in 8085

In computers, a subroutine is a sequence of program instructions that perform a specific task, packaged as a unit. This unit can then be used in programs wherever that particular task have to be performed. A subroutine is often coded so that it can be started (called) several times and from several places during one execution of the program, including from other subroutines, and then branch back (return) to the next instruction after the call, once the subroutine’s task is done. It is implemented by using Call and Return instructions. The different types of subroutine instructions are
Unconditional Call instruction –
CALL address is the format for unconditional call instruction. After execution of this instruction program control is transferred to a sub-routine whose starting address is specified in the instruction. Value of PC (Program Counter) is transferred to the memory stack and value of SP (Stack Pointer) is decremented by 2.
Conditional Call instruction –
In these instructions program control is transferred to subroutine and value of PC is pushed into stack only if condition is satisfied.

Unconditional Return instruction –
RET is the instruction used to mark the end of sub-routine. It has no parameter. After execution of this instruction program control is transferred back to main program from where it had stopped. Value of PC (Program Counter) is retrieved from the memory stack and value of SP (Stack Pointer) is incremented by 2.
Conditional Return instruction –
By these instructions program control is transferred back to main program and value of PC is popped from stack only if condition is satisfied. There is no parameter for return instruction.

Advantages of Subroutine –

Decomposing a complex programming task into simpler steps.
Reducing duplicate code within a program.
Enabling reuse of code across multiple programs.
Improving tractability or makes debugging of a program easy.

Interrupts in 8085 microprocessor

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Interrupts in 8085 microprocessor

When microprocessor receives any interrupt signal from peripheral(s) which are requesting its services, it stops its current execution and program control is transferred to a sub-routine by generating CALL signal and after executing sub-routine by generating RET signal again program control is transferred to main program from where it had stopped.
When microprocessor receives interrupt signals, it sends an acknowledgement (INTA) to the peripheral which is requesting for its service.
Interrupts can be classified into various categories based on different parameters:

Hardware and Software Interrupts –
When microprocessors receive interrupt signals through pins (hardware) of microprocessor, they are known as Hardware Interrupts. There are 5 Hardware Interrupts in 8085 microprocessor. They are – INTR, RST 7.5, RST 6.5, RST 5.5, TRAP Software Interrupts are those which are inserted in between the program which means these are mnemonics of microprocessor. There are 8 software interrupts in 8085 microprocessor. They are – RST 0, RST 1, RST 2, RST 3, RST 4, RST 5, RST 6, RST 7.
Vectored and Non-Vectored Interrupts –
Vectored Interrupts are those which have fixed vector address (starting address of sub-routine) and after executing these, program control is transferred to that address.
Vector Addresses are calculated by the formula 8 * TYPE

For Software interrupts vector addresses are given by:

Non-Vectored Interrupts are those in which vector address is not predefined. The interrupting device gives the address of sub-routine for these interrupts. INTR is the only non-vectored interrupt in 8085 microprocessor.
Maskable and Non-Maskable Interrupts –
Maskable Interrupts are those which can be disabled or ignored by the microprocessor. These interrupts are either edge-triggered or level-triggered, so they can be disabled. INTR, RST 7.5, RST 6.5, RST 5.5 are maskable interrupts in 8085 microprocessor. Non-Maskable Interrupts are those which cannot be disabled or ignored by microprocessor. TRAP is a non-maskable interrupt. It consists of both level as well as edge triggering and is used in critical power failure conditions.

Priority of Interrupts –
When microprocessor receives multiple interrupt requests simultaneously, it will execute the interrupt service request (ISR) according to the priority of the interrupts.

Instruction for Interrupts –

Enable Interrupt (EI) – The interrupt enable flip-flop is set and all interrupts are enabled following the execution of next instruction followed by EI. No flags are affected. After a system reset, the interrupt enable flip-flop is reset, thus disabling the interrupts. This instruction is necessary to enable the interrupts again (except TRAP).
Disable Interrupt (DI) – This instruction is used to reset the value of enable flip-flop hence disabling all the interrupts. No flags are affected by this instruction.
Set Interrupt Mask (SIM) – It is used to implement the hardware interrupts (RST 7.5, RST 6.5, RST 5.5) by setting various bits to form masks or generate output data via the Serial Output Data (SOD) line. First the required value is loaded in accumulator then SIM will take the bit pattern from it.
Read Interrupt Mask (RIM) – This instruction is used to read the status of the hardware interrupts (RST 7.5, RST 6.5, RST 5.5) by loading into the A register a byte which defines the condition of the mask bits for the interrupts. It also reads the condition of SID (Serial Input Data) bit on the microprocessor.

Coprocessor Configuration:How is the coprocessor and the processor connected?

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Coprocessor Configuration

A Coprocessor is a specially designed circuit on microprocessor chip which can perform the same task very quickly, which the microprocessor performs. It reduces the work load of the main processor. The coprocessor shares the same memory, IO system, bus, control logic and clock generator. The coprocessor handles specialized tasks like mathematical calculations, graphical display on screen, etc.

The 8086 and 8088 can perform most of the operations but their instruction set is not able to perform complex mathematical operations, so in these cases the microprocessor requires the math coprocessor like Intel 8087 math coprocessor, which can easily perform these operations very quickly.

Block Diagram of Coprocessor Configuration

How is the coprocessor and the processor connected?

The coprocessor and the processor is connected via TEST, RQ-/GT- and QS₀ & QS₁ signals.
The TEST signal is connected to BUSY pin of coprocessor and the remaining 3 pins are connected to the coprocessor’s 3 pins of the same name.
TEST signal takes care of the coprocessor’s activity, i.e. the coprocessor is busy or idle.
The RT-/GT-is used for bus arbitration.
The coprocessor uses QS₀ & QS₁ to track the status of the queue of the host processor.

8087 Pin Description

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8087 Pin Description

Let us first take a look at the pin diagram of 8087 −

The following list provides the Pin Description of 8087 −

AD₀ – AD₁₅ − These are the time multiplexed address/data lines, which carry addresses during the first clock cycle and data from the second clock cycle onwards.
A₁₉ / S₆ – A₁₆/S − These lines are the time multiplexed address/status lines. It functions in a similar way to the corresponding pins of 8086. The S₆, S₄ and S3 are permanently high, while the S₅ is permanently low.
$\overline{BHE}$/S₇ − During the first clock cycle, the $\overline{BHE}$/S₇ is used to enable data on to the higher byte of the 8086 data bus and after that works as status line S₇.
QS₁, QS₀ − These are queue status input signals which provides the status of instruction queue, their conditions as shown in the following table −

INT − It is an interrupt signal, which changes to high when an unmasked exception has been received during the execution.
BUSY − It is an output signal, when it is high it indicates a busy state to the CPU.
READY − It is an input signal used to inform the coprocessor whether the bus is ready to receive data or not.
RESET − It is an input signal used to reject the internal activities of the coprocessor and prepare it for further execution whenever required by the CPU.
CLK − The CLK input provides the basic timings for the processor operation.
VCC − It is a power supply signal, which requires +5V supply for the operation of the circuit.
S₀, S₁, S₂ − These are the status signals that provide the status of the operation which is used by the Bus Controller 8087 to generate memory and I/O control signals. These signals are active during the fourth clock cycle.

RQ/GT₁ & RQ/GT₀ − These are the Request/Grant signals used by the 8087 processors to gain control of the bus from the host processor 8086/8088 for operand transfers.

8087 Numeric Data Processor And 8087 Architecture

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8087 Numeric Data Processor

8087 numeric data processor is also known as Math co-processor, Numeric processor extension and Floating point unit. It was the first math coprocessor designed by Intel to pair with 8086/8088 resulting in easier and faster calculation.

Once the instructions are identified by the 8086/8088 processor, then it is allotted to the 8087 co-processor for further execution.

The data types supported by 8087 are −

Binary Integers
Packed decimal numbers
Real numbers
Temporary real format

The most prominent features of 8087 numeric data processor are as follows −

It supports data of type integer, float, and real types ranging from 2-10 bytes.
The processing speed is so high that it can calculate multiplication of two 64-bits real numbers in ~27 µs and can also calculate square-root in ~35 µs.
It follows IEEE floating point standards.

8087 Architecture

8087 Architecture is divided into two groups, i.e., Control Unit (CU) and Numeric Extension Unit (NEU).

The control unit handles all the communication between the processor and the memory such as it receives and decodes instructions, reads and writes memory operands, maintains parallel queue, etc. All the coprocessor instructions are ESC instructions, i.e., they start with ‘F’, the coprocessor only executes the ESC instructions while other instructions are executed by the microprocessor.
The numeric extension unit handles all the numeric processor instructions like arithmetic, logical, transcendental, and data transfer instructions. It has 8 register stack, which holds the operands for instructions and their results.

The architecture of 8087 coprocessor is as follows −

Operating Modes of 8086 (Pin Description for Minimum Mode And Pin Description for Maximum Mode)

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Operating Modes of 8086

There are two operating modes of operation for Intel 8086, namely the minimum mode and the maximum mode.

When only one 8086 CPU is to be used in a microprocessor system, the 8086 is used in the Minimum mode of operation.

In a multiprocessor system 8086 operates in the Maximum mode.

Pin Description for Minimum Mode

In this minimum mode of operation, the pin MN/MX is connected to 5V D.C. supply i.e. MN/MX = VCC.

The description about the pins from 24 to 31 for the minimum mode is as follows:

INTA (Output): Pin number 24 interrupts acknowledgement. On receiving interrupt signal, the processor issues an interrupt acknowledgment signal. It is active LOW.
ALE (Output): Pin no. 25. Address latch enable. It goes HIGH during T1. The microprocessor 8086 sends this signal to latch the address into the Intel 8282/8283 latch.
DEN (Output): Pin no. 26. Data Enable. When Intel 8287/8286 octal bus transceiver is used this signal. It is active LOW.
DT/R (output): Pin No. 27 data Transmit/Receives. When Intel 8287/8286 octal bus transceiver is used this signal controls the direction of data flow through the transceiver. When it is HIGH, data is sent out. When it is LOW, data is received.
M/IO (Output): Pin no. 28, Memory or I/O access. When this signal is HIGH, the CPU wants to access memory. When this signal is LOW, the CPU wants to access I/O device.
WR (Output): Pin no. 29, Write. When this signal is LOW, the CPU performs memory or I/O write operation.
HLDA (Output): Pin no. 30, Hold Acknowledgment. It is sent by the processor when it receives HOLD signal. It is active HIGH signal. When HOLD is removed HLDA goes LOW.
HOLD (Input): Pin no. 31, Hold. When another device in microcomputer system wants to use the address and data bus, it sends HOLD request to CPU through this pin. It is an active HIGH signal.

Pin Description for Maximum Mode

In the maximum mode of operation, the pin MN/¯MX is made LOW. It is grounded. The description about the pins from 24 to 31 is as follows:

QS1, QS0 (Output): Pin numbers 24, 25, Instruction Queue Status. Logics are given below:
S0, S1, S2 (Output): Pin numbers 26, 27, 28 Status Signals. These signals are connected to the bus controller of Intel 8288. This bus controller generates memory and I/O access control signals. Logics for status signal are given below:

LOCK (Output): Pin no. 29. It is an active LOW signal. When this signal is LOW, all interrupts are masked and no HOLD request is granted. In a multiprocessor system all other processors are informed through this signal that they should not ask the CPU for relinquishing the bus control.

RG/GT1, RQ/GT0 (Bidirectional): Pin numbers 30, 31, Local Bus Priority Control. Other processors ask the CPU by these lines to release the local bus.

In the maximum mode of operation signals WR, ALE, DEN, DT/R etc. are not available directly from the processor. These signals are available from the controller 8288.

Microprocessor - 8086 Pin Configuration

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Microprocessor - 8086 Pin Configuration

8086 was the first 16-bit microprocessor available in 40-pin DIP (Dual Inline Package) chip. Let us now discuss in detail the pin configuration of a 8086 Microprocessor.

8086 Pin Diagram

Here is the pin diagram of 8086 microprocessor −

The description of the pins of 8086 is as follows:
AD0-AD15 (Address Data Bus): Bidirectional address/data lines. These are low order address bus. They are multiplexed with data.

When these lines are used to transmit memory address, the symbol A is used instead of AD, for example, A0- A15.

A16 - A19 (Output): High order address lines. These are multiplexed with status signals.
A16/S3, A17/S4: A16 and A17 are multiplexed with segment identifier signals S3 and S4.
A18/S5: A18 is multiplexed with interrupt status S5.
A19/S6: A19 is multiplexed with status signal S6.
BHE/S7 (Output): Bus High Enable/Status. During T1, it is low. It enables the data onto the most significant half of data bus, D8-D15. 8-bit device connected to upper half of the data bus use BHE signal. It is multiplexed with status signal S7. S7 signal is available during T3 and T4.
RD (Read): For read operation. It is an output signal. It is active when LOW.
Ready (Input): The addressed memory or I/O sends acknowledgment through this pin. When HIGH, it denotes that the peripheral is ready to transfer data.
RESET (Input): System reset. The signal is active HIGH.
CLK (input): Clock 5, 8 or 10 MHz.
INTR: Interrupt Request.
NMI (Input): Non-maskable interrupt request.
TEST (Input): Wait for test control. When LOW the microprocessor continues execution otherwise waits.
VCC: Power supply +5V dc.
GND: Ground.

Addressing modes in 8086 microprocessor

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Addressing modes in 8086 microprocessor

The way for which an operand is specified for an instruction in the accumulator, in a general purpose register or in memory location, is called addressing mode.

The 8086 microprocessors have 8 addressing modes. Two addressing modes have been provided for instructions which operate on register or immediate data.

These two addressing modes are:

Register Addressing: In register addressing, the operand is placed in one of the 16-bit or 8-bit general purpose registers.

Example

MOV AX, CX
ADD AL, BL
ADD CX, DX

Immediate Addressing: In immediate addressing, the operand is specified in the instruction itself.

Example

MOV AL, 35H
MOV BX, 0301H
MOV [0401], 3598H
ADD AX, 4836H

The remaining 6 addressing modes specify the location of an operand which is placed in a memory.

These 6 addressing modes are:

Direct Addressing: In direct addressing mode, the operand?s offset is given in the instruction as an 8-bit or 16-bit displacement element.

Example

ADD AL, [0301]

The instruction adds the content of the offset address 0301 to AL. the operand is placed at the given offset (0301) within the data segment DS.

Register Indirect Addressing: The operand's offset is placed in any one of the registers BX, BP, SI or DI as specified in the instruction.

Example

MOV AX, [BX]

It moves the contents of memory locations addressed by the register BX to the register AX.

Based Addressing: The operand's offset is the sum of an 8-bit or 16-bit displacement and the contents of the base register BX or BP. BX is used as base register for data segment, and the BP is used as a base register for stack segment.

Effective address (Offset) = [BX + 8-bit or 16-bit displacement].

Example

MOV AL, [BX+05]; an example of 8-bit displacement.
MOV AL, [BX + 1346H]; example of 16-bit displacement.

Indexed Addressing: The offset of an operand is the sum of the content of an index register SI or DI and an 8-bit or 16-bit displacement.

Offset (Effective Address) = [SI or DI + 8-bit or 16-bit displacement]

Example

MOV AX, [SI + 05]; 8-bit displacement.
MOV AX, [SI + 1528H]; 16-bit displacement.

Based Indexed Addressing: The offset of operand is the sum of the content of a base register BX or BP and an index register SI or DI.

Effective Address (Offset) = [BX or BP] + [SI or DI]

Here, BX is used for a base register for data segment, and BP is used as a base register for stack segment.

Example

ADD AX, [BX + SI]
MOV CX, [BX + SI]

Based Indexed with Displacement: In this mode of addressing, the operand's offset is given by:

Effective Address (Offset) = [BX or BP] + [SI or DI] + 8-bit or 16-bit displacement

Example

MOV AX, [BX + SI + 05]; 8-bit displacement
MOV AX, [BX + SI + 1235H]; 16-bit displacement

Memory Segmentation in 8086 Microprocessor

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Memory Segmentation in 8086 Microprocessor

Segmentation is the process in which the main memory of the computer is logically divided into different segments and each segment has its own base address. It is basically used to enhance the speed of execution of the computer system, so that the processor is able to fetch and execute the data from the memory easily and fast.

Need for Segmentation –

The Bus Interface Unit (BIU) contains four 16 bit special purpose registers (mentioned below) called as Segment Registers.

Code segment register (CS): is used for addressing memory location in the code segment of the memory, where the executable program is stored.
Data segment register (DS): points to the data segment of the memory where the data is stored.
Extra Segment Register (ES): also refers to a segment in the memory which is another data segment in the memory.
Stack Segment Register (SS): is used for addressing stack segment of the memory. The stack segment is that segment of memory which is used to store stack data.

The number of address lines in 8086 is 20, 8086 BIU will send 20bit address, so as to access one of the 1MB memory locations. The four segment registers actually contain the upper 16 bits of the starting addresses of the four memory segments of 64 KB each with which the 8086 is working at that instant of time. A segment is a logical unit of memory that may be up to 64 kilobytes long. Each segment is made up of contiguous memory locations. It is an independent, separately addressable unit. Starting address will always be changing. It will not be fixed.

Note that the 8086 does not work the whole 1MB memory at any given time. However, it works only with four 64KB segments within the whole 1MB memory.

Below is the one way of positioning four 64 kilobyte segments within the 1M byte memory space of an 8086.

Types Of Segmentation –

Overlapping Segment – A segment starts at a particular address and its maximum size can go up to 64kilobytes. But if another segment starts along with this 64kilobytes location of the first segment, then the two are said to be Overlapping Segment.
Non-Overlapped Segment – A segment starts at a particular address and its maximum size can go up to 64kilobytes. But if another segment starts before this 64kilobytes location of the first segment, then the two segments are said to be Non-Overlapped Segment.

Rules of Segmentation Segmentation process follows some rules as follows:

Advantages of the Segmentation The main advantages of segmentation are as follows:

It provides a powerful memory management mechanism.
Data related or stack related operations can be performed in different segments.
Code related operation can be done in separate code segments.
It allows to processes to easily share data.
It allows to extend the address ability of the processor, i.e. segmentation allows the use of 16 bit registers to give an addressing capability of 1 Megabytes. Without segmentation, it would require 20 bit registers.
It is possible to enhance the memory size of code data or stack segments beyond 64 KB by allotting more than one segment for each area.

The starting address of a segment should be such that it can be evenly divided by 16.
Minimum size of a segment can be 16 bytes and the maximum can be 64 kB.

Architecture of 8086: Functional units of 8086 (Bus Interface Unit Or Execution Unit)

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Architecture of 8086

The following diagram depicts the architecture of a 8086 Microprocessor −

Memory segmentation:

To increase execution speed and fetching speed, 8086 segments the memory.
It’s 20 bit address bus can address 1MB of memory, it segments it into 4 64kB segments.
8086 works only with four 64KB segments within the whole 1MB memory.

Functional units of 8086

8086 contains two independent functional units: a Bus Interface Unit (BIU) and an Execution Unit (EU).

Bus Interface Unit (BIU)

The segment registers, instruction pointer and 6-byte instruction queue are associated with the bus interface unit (BIU).

The BIU:

Handles transfer of data and addresses,
Fetches instruction codes, stores fetched instruction codes in first-in-first-out register set called a queue,
Reads data from memory and I/O devices,
Writes data to memory and I/O devices,
It relocates addresses of operands since it gets un-relocated operand addresses from EU. The EU tells the BIU from where to fetch instructions or where to read data.

It has the following functional parts:

Instruction Queue: When EU executes instructions, the BIU gets 6-bytes of the next instruction and stores them in the instruction queue and this process is known as instruction pre fetch. This process increases the speed of the processor.
Segment Registers: A segment register contains the addresses of instructions and data in memory which are used by the processor to access memory locations. It points to the starting address of a memory segment currently being used.
There are 4 segment registers in 8086 as given below:
- Code Segment Register (CS): Code segment of the memory holds instruction codes of a program.
- Data Segment Register (DS): The data, variables and constants given in the program are held in the data segment of the memory.
- Stack Segment Register (SS): Stack segment holds addresses and data of subroutines. It also holds the contents of registers and memory locations given in PUSH instruction.
- Extra Segment Register (ES): Extra segment holds the destination addresses of some data of certain string instructions.

Instruction Pointer (IP): The instruction pointer in the 8086 microprocessor acts as a program counter. It indicates to the address of the next instruction to be executed.

Execution Unit (EU)

The EU receives opcode of an instruction from the queue, decodes it and then executes it. While Execution, unit decodes or executes an instruction, then the BIU fetches instruction codes from the memory and stores them in the queue.
The BIU and EU operate in parallel independently. This makes processing faster.
General purpose registers, stack pointer, base pointer and index registers, ALU, flag registers (FLAGS), instruction decoder and timing and control unit constitute execution unit (EU). Let's discuss them:

Execution unit gives instructions to BIU stating from where to fetch the data and then decode and execute those instructions. Its function is to control operations on data using the instruction decoder & ALU. EU has no direct connection with system buses as shown in the above figure, it performs operations over data through BIU.

Let us now discuss the functional parts of 8086 microprocessors.

ALU

It handles all arithmetic and logical operations, like +, −, ×, /, OR, AND, NOT operations.

Flag Register

It is a 16-bit register that behaves like a flip-flop, i.e. it changes its status according to the result stored in the accumulator. It has 9 flags and they are divided into 2 groups − Conditional Flags and Control Flags.

Conditional Flags

It represents the result of the last arithmetic or logical instruction executed. Following is the list of conditional flags −

Carry flag − This flag indicates an overflow condition for arithmetic operations.
Auxiliary flag − When an operation is performed at ALU, it results in a carry/barrow from lower nibble (i.e. D0 – D3) to upper nibble (i.e. D4 – D7), then this flag is set, i.e. carry given by D3 bit to D4 is AF flag. The processor uses this flag to perform binary to BCD conversion.
Parity flag − This flag is used to indicate the parity of the result, i.e. when the lower order 8-bits of the result contains even number of 1’s, then the Parity Flag is set. For odd number of 1’s, the Parity Flag is reset.
Zero flag − This flag is set to 1 when the result of arithmetic or logical operation is zero else it is set to 0.
Sign flag − This flag holds the sign of the result, i.e. when the result of the operation is negative, then the sign flag is set to 1 else set to 0.
Overflow flag − This flag represents the result when the system capacity is exceeded.

Control Flags

Control flags controls the operations of the execution unit. Following is the list of control flags −

Trap flag − It is used for single step control and allows the user to execute one instruction at a time for debugging. If it is set, then the program can be run in a single step mode.
Interrupt flag − It is an interrupt enable/disable flag, i.e. used to allow/prohibit the interruption of a program. It is set to 1 for interrupt enabled condition and set to 0 for interrupt disabled condition.
Direction flag − It is used in string operation. As the name suggests when it is set then string bytes are accessed from the higher memory address to the lower memory address and vice-a-versa.

General purpose register

There are 8 general purpose registers, i.e., AH, AL, BH, BL, CH, CL, DH, and DL. These registers can be used individually to store 8-bit data and can be used in pairs to store 16bit data. The valid register pairs are AH and AL, BH and BL, CH and CL, and DH and DL. It is referred to the AX, BX, CX, and DX respectively.

AX register − It is also known as accumulator register. It is used to store operands for arithmetic operations.
BX register − It is used as a base register. It is used to store the starting base address of the memory area within the data segment.
CX register − It is referred to as counter. It is used in loop instruction to store the loop counter.
DX register − This register is used to hold I/O port address for I/O instruction.

Stack pointer register

It is a 16-bit register, which holds the address from the start of the segment to the memory location, where a word was most recently stored on the stack.

Differences between 8085 and 8086 microprocessor

2020-05-04T15:32:00.001+05:30

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Differences between 8085 and 8086 microprocessor

In the changing world of technologies, the devices used are also changing. Let us take a look at the changes between 8085 series of microprocessors and 8086 series of microprocessors.

Microprocessor - 8086 Overview And Main Features

2020-05-04T15:26:00.000+05:30

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UNIT-4 (TRENDS IN MICROPROCESSOR TECHNOLOGY)

Microprocessor - 8086 Overview

8086 Microprocessor is an enhanced version of 8085Microprocessor that was designed by Intel in 1976. It is a 16-bit Microprocessor having 20 address lines and16 data lines that provides up to 1MB storage. It consists of powerful instruction set, which provides operations like multiplication and division easily.

It supports two modes of operation, i.e. Maximum mode and Minimum mode. Maximum mode is suitable for system having multiple processors and Minimum mode is suitable for system having a single processor.

Features of 8086

The most prominent features of a 8086 microprocessor are as follows −

It has an instruction queue, which is capable of storing six instruction bytes from the memory resulting in faster processing.
It was the first 16-bit processor having 16-bit ALU, 16-bit registers, internal data bus, and 16-bit external data bus resulting in faster processing.
It is available in 3 versions based on the frequency of operation −
- 8086 → 5MHz
- 8086-2 → 8MHz
- (c)8086-1 → 10 MHz
It uses two stages of pipelining, i.e. Fetch Stage and Execute Stage, which improves performance.
Fetch stage can prefetch up to 6 bytes of instructions and stores them in the queue.
Execute stage executes these instructions.
It has 256 vectored interrupts.
It consists of 29,000 transistors.

Comparison between 8085 & 8086 Microprocessor

Size − 8085 is 8-bit microprocessor, whereas 8086 is 16-bit microprocessor.
Address Bus − 8085 has 16-bit address bus while 8086 has 20-bit address bus.
Memory − 8085 can access up to 64Kb, whereas 8086 can access up to 1 Mb of memory.
Instruction − 8085 doesn’t have an instruction queue, whereas 8086 has an instruction queue.
Pipelining − 8085 doesn’t support a pipelined architecture while 8086 supports a pipelined architecture.
I/O − 8085 can address 2^8 = 256 I/O's, whereas 8086 can access 2^16 = 65,536 I/O's.
Cost − The cost of 8085 is low whereas that of 8086 is high.

Machine Control Instructions in Microprocessor

2020-05-04T10:20:00.003+05:30

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Machine Control Instructions in Microprocessor

These type of instructions control machine functions such as Halt, Interrupt, or do nothing. This type of instructions alters the different type of operations executed in the processor.
Following are the type of Machine control instructions:

NOP (No operation) –

It is used when no operation is performed. No flags are affected during the execution of NOP. The instructon is used to fill in time delay or to delete and insert instructions while troubleshooting.

HLT (Halt and enter wait state) –

The Microprocessor finishes executing the current instruction and halts any further execution. The contents of the registers are unaffected during the HLT state.

DI (Disable interrupts) –

Disable interrupt is used when the execution of a code sequence cannot be interrupted. For example, in critical time delays, this instruction is used at the beginning of the code and the interrupts are enabled at the end of the code. The 8085 TRAP cannot be disabled.

EI (Enable interrupts) –

After a system reset or the acknowledgement of an interrupt, the Interrupt Enable the flip-flop is reset, thus disabling the interrupts.

SIM (Set interrupt mask) –

This SIM instruction is used to implementation of different interrupts of 8085 microprocessor like RST 7.5, 6.5 and 5.5 and also serial data output. It does not affect TRAP interrupt.

RIM (Reset interrupt mask) –

This is a multipurpose instruction used to read the status of 8085 interrupts 7.5, 6.5, 5.5 and to read serial data input bit.