Q.8 What are the fundamental human needs.
Ans. Fundamental human needs are given as follows -
* subsistence,
* protection,
* affection,
* understanding,
* participation,
* leisure,
* creation,
* identity and
* freedom etc.
Q.9 Describe the meaning of self harmony.
Ans. Harmony of the self is of paramount importance for effectively channelising the individual’s efforts and energies in an efficient and laudable manner in any situation and environment. Do not fall prey to materialistic temptations and allurements offered by unrighteous people as these hamper the entire society at large. The ethical and moral values of many people are overtaken by corruption, dishonesty, fraud, misfeasance, ego, breach of trust and abuse of power. The focus is on achieving self harmony by the individuals themselves so that one remains blemishless and resolute even under trying and tough circumstances. In other words, it is by clear understanding, reflection and conviction that a person remains committed to the value systems and ethical code of conduct; He does not require an externally impelling factor to re-inforce the same and put them into actual practice. He is self-motivated and inspired to imbibe and follow them at all times for his own sake. He is value system oriented who leads a fulfilling life based on certain meaningful principles and ethical code of conduct. This represents the point of equilibrium of Self harmony.
It is only individuals who make up or mar institutions. Unless one fully knows the art of managing his life, he will not be in a position to create any positive impression and impact in his own family or in the society at large. At the outset, one has to be attuned to the art of self management so as to manage others effectively. Through manifestation of self- esteem in one’s thoughts, deeds and perceptions, satisfaction and respect can be achieved. Self management enables one to convert adversity into advantage, weakness into strength, ignorance into knowledge, negative into positive, deficiency into proficiency, crisis into opportunity and problem into solution.
Q.10 Write the necessary good qualities in order to attain the self harmony.
Ans. ‘In order to attain self harmony, it is important that a person develops and nourishes good qualities. These qualities are explained below.
Good Qualities: -
Good qualities are those qualities by which one can develop his personality and overcome all types of evil qualities. These qualities clean the environment of our society. He shall be truthful, courageous, intelligent, law-abiding, equitable, tolerant, hospitable and without blemish. He should lead a shining and glorious life. By practising good qualities consistently even amidst trying circumstances, one establishes his good conduct and transforms into a value system driven personality. One shall have good deeds, good words and good ways.
Truthfulness: -
Truth gives respect in the society. Truth is the foundation for everything. We should always speak the truth. When we speak truth, we have nothing to be afraid of. Our character is strengthened when we tell truth even in the most difficult situation.
Wisdom, Intelligence, Knowledge: -
For a knowledgeable person anything becomes possible in his march towards the path of excellence. This impels us to be knowledgeable, wise and intelligent. We must desire to understand wisdom. Intelligence spreads like fragrance. Knowledge is everything. In this modern world, knowledge is key to success. Experience teaches us many things. Wisdom is a combination of knowledge and understanding, experience and experiments. We have to use our wisdom to find solutions to problems on a daily basis.
Concentration: -
We should always concentrate on tasks at hand without getting distracted. This is one of the key ways to become successful in life. When we get disturbed and distracted, we cannot do our duties effectively and efficiently. Paying attention to a problem without getting distracted helps us in finding solutions to problems in a faster way.
Faith: -
Faith is a sign of strength.Faith takes one beyond reasoning and transcends the natural order.
We should have faith on ourselves and others. Even when the world does not believe in us, we should not give up. We can realize our true strengths by saying true to our conscience and by having faith in ourselves and our ideals.
Courageousness: -
Courage is the greatest asset for a human being. Fearlessness enables him to scale greater heights and perform great feats. One shall be courageous in all situations.
The first step to a happy life is to get rid of fear and live a courageous life. To be successful in life, we have to be courageous and face problems with a positive mind. This courageousness helps us in accomplishing even the most difficult task.
Lawfulness: -
Attachment to law is essential for social harmony and orderly way of living in a civilized society. We have to obey the laws both in letter and spirit. Laws should be fair and equitable. People can be protected only when the laws are fair. By being lawful, we respect ourselves and the society in which we live. If everybody follows the laws, there would not be murder or injustice or any crime.
Laws should be the same for all people the highly powerful and the common man.
Whoever breaks the law, they should be punished.
Steadfastness, Uprightness: -
Steadfastness without dilly dallying facilitates one to be more focused on the accomplishment of any task or mission. We have to be steadfast and unwavering.
Reflection: -
A proper understanding of any subject matter is possible only with deep contemplation and reflection. We can find solutions to most problems on careful consideration and reflection.
Discernment: -
vivekah is a conscious effort to understand and distinguish between what is real and unreal, the truth and the untruth, the permanent and the temporary and reality and illusion. A person without viveka is always confused between the truth and the untruth. Hence we should have a discerning mind.
Fairness: -
There should be freedom and room for all. The paths should be all fair and good to travel. We should treat people equally and there should be no favouritism and discrimination.
Love: -
The world is held together by universal true love which plays a focal role. Love gives onto love: Love is the giver and love is the acceptor. Accept others with unconditional love.
Flexibility: -
We have to be flexible and accommodative without sacrificing principles. But we can be accommodative with our ideas and our actions especially when doing so would benefit ourselves and others around us.
Etiquette: -
Etiquette is the sine qua non for effective relationship building. We should always follow etiquette. For example: We have to respect elders, offer seat to superiors, be polite while talking and so on.
Fame, Renown, Glory: -
We should strive to achieve fame only through proper means by performing meritorious deeds and by always standing up for our values. We should not compromise our principles to get success.
Lustre, Illumination: -
One shall be bright, illuminating and renowned. He shall be bright with lustre among mankind.
Power, Strength: -
We have to be strong physically, mentally as well as intellectually in order to survive in this modern world. True mental strength lies in using our wisdom.In order to be powerful, we have. to develop strength in our body and mind.
Sense Control: -
The powerful senses drive one against the path of righteousness. We have to exercise strict control over the senses through which reflection is engendered. When we stay strong and resist temptations, we achieve greater and lasting happiness. The happiness that arises when we give into our temptations is temporary and might bring misery to ourselves and others.
Hospitality: -
The social well-being cutting across all barriers is maintained, nurtured and nourished only through selfless hospitality. It pre-supposes care, concern and compassion towards others. We should be hospitable and follow the canon of hospitality based on our capability to entertain our guests.
We have to respect our guests and do our best in making them feel comfortable and welcome in our houses and hearts.
Tolerance: -
Tolerance is a great virtue. By remaining patient even when we get provoked is a great quality. We have to be tolerant and emotionally mature to take any insult or disrespect without getting disturbed. We have to unconditionally accept others as they. are.
Happiness: -
The entire pursuit of human life is oriented towards conquering, possessing and retaining happiness. This happiness should not be temporary and should not change depending on outside or external factors. Such happiness is not true happiness. When we are. truly happy, outside factors, obstacles and problems would not disturb the peace and tranquility of our mind.
Patriotism: -
Everyone should have national pride and be a patriot. We should not bring disgrace to our beloved country in any way. We shall develop and nourish unified national spirit through devotion for our homeland.
We should work hard to make our nation a more prosperous nation.
One shall have supreme respect for his motherland. One shall be ever vigilant in protecting his motherland and safeguard the interests of the nation and overcome the enemies.
Triple da: -
Triple ‘da’ constituting dama, dAna and dayA are great virtues which are worthy of emulation by all. One shall learn and practise these three - dama (self-control), dAna (charity) and dayA (mercy)
non-violence: -
Ahimsa is a noble virtue and the scriptures condemn those who practice violence. We should not cause harm to others. Practice of non-violence also extends to animals. Cruelty in any form should be condemned and non-violence should be appreciated and followed.
goodness: -
The path of good is preferable to the path of pleasant. One shall follow the path of Sreyah (good) and not preyah (pleasant).The wise man prefers Sreya to preya. Good befalls him who follows Sreya but who opts for preya loses the goal.
Purity: -
One shall have both internal and external purity. He shall be pure and without blemish.
Forgiveness: -
One shall gracefully forgive the offences committed by others. This quality of forgiveness enables even the offenders to realize their mistakes and deficiencies so as to mend their way of life. One shall declare others free from all offences. Reproached in turn are those who reproach other.
Q.11 Write the bad qualities which can misguide the person.
Ans. Bad Qualities: -
Bad qualities are those qualities by which a person always fall down. He cannot get success and respect. In the path towards perfection and ultimate liberation, bad qualities are the stumbling blocks. They increase the negativity of a person and pull him down. One shall not fall a prey to undesirable qualities and scriptures advise one to discard all of them. A self-analysis in an objective manner facilitates one to take stock of his vulnerabilities in terms of bad qualities so that he can take concerted action to get rid of them.
The purushArthas of artha and kAma, if pursued devoid of dharma ruins one’s life. The scriptures shun the wicked qualities of a person. Without righteous virtues, a person has to be viewed with contempt however mighty or great he may be otherwise. Seduction, thoughtlessness, wine, dice, anger betray one.
Desire: -
Every person has some desires. To fulfil these desire he use different paths. Some paths are good and some are bad. When they use bad get destruction amd irrespect in society. They never gets ends, when one desire fulfils, the other one stand to take its place. Immoral desires can lead to pain and suffering of self and others around.
Anger: -
Anger is one’s enemy. It looses dicernment of every person. An angry person can neither manage himself nor others. Anger does not help us in any way. Anger is the outburst due to stress, anxiety, tension and internal turmoil. Anger is the root cause of misery. manyu and bhAma are the two varieties of anger. inanyu is internal and is related to the mind. bhAma is external which expresses helplessness. Violence happens because of anger and it causes great destruction.
Greed: -
Greed should depart from all. One shail not covet the wealth of others.
Ego: -
Ego is one’s dreaded foe. Ego brings in joy, pride, grief and misery as well. One shall not have any suppressed feelings of egoism.
Haughtiness: -
One shall denounce haughtiness. Pride and arrogance manifest due to ignorance. The people who are high and haughty are to be given up.
Gambling: -
One shall deplore gambling. Due to his poor plight, the gambler tends to cheat others and bring misery not only to himself but for his entire family. Do not indulge in gambling. One alienates his wife for the sake of the gambling. The wretched gambler finds none to give him comfort. All relatives disown the gambler. The gambler lives in constant fear and debt. Hence one shall not play with dice as gamblers cheat in play.
The wealth that is created because of gambling will not stay with a man. Hard work and success that comes from hard work gives not just money but satisfaction to himself and his relatives.
Robbery: -
One shall condemn theft and robbery. A robber is never happy because he tries to steal another person’s possession.
Evil: -
One shall deplore evils of all sorts. One should drive away evil.
Fault: -
One shall get inspired to be faultless. One should drive away fault.
Sorcery: -
One shall keep away from sorcery. One should drive away sorcery.
Guiltiness: -
One shall not be guilty. He should not do things which would make him guilty.
Lack Of Faith: -
One shall decry faithlessness. Lack of faith is assigned to falsehood.
Injury: -
One shall advocate non-violence. One who injures others goes to darkness.
Laziness: -
One shall condemn laziness. Nothing can be accomplished when one is lazy. Time gets wasted when a man does nothing useful.
Reproach: -
Those who accuse others shall in turn be reproached. One shall not offend nor be ever obstinate. Reproached in turn be those who reproach others.
Q.12 What is the meaning of desire? How do we verify whether our desires are coming from sensation or preconditioning or natural acceptance? (2010 - 11)
Ans. The capacity for the activity of ‘imaging’ is ‘desire.Our desires are in the form of images. Every desire we have, e.g. to have respect, to have knowledge, to do something useful with our life, is in the form of an image. From the image (the activity), you conclude that you have desires (the power). Hence, when we study the activity, we understand the power behind it. The power is the basic capacity for that activity.
There is no human that does not desire. All of us have desires. Right from childhood to old age, each one of us desires. Desires are in the form of images. Hence, the activity is imaging, while the power is desire. For example, you can have the desire to “feel respectable by owning a large house”; the desire to “do well in life”; to “become knowledgeable”, to “be successful” - we see that we have a lot of these desires or images in us. We are constantly trying to fulfil these desires.
Desire are coming from preconditioning: -
When we see an advertisement for a big bike, what happens? We pay attention to the advertisement, and then we think ,about it. As we think,we start warming up to the idea, it plays on us, and slowly, we decide that we ‘want’ this bike because having this bike means we will be seen as a ‘bikewalla’. Thus, we have associated the bike with some notion of greatness, speciality of our being, i.e. it has become our Desire. This is the meaning of a preconditioned desire. Pre-conditioned means, we have assumed something about it on the basis of prevailing notion about it. We have not self-verified the desire in our own right. As , a result, we are not clear about what we will get out of fulfilment of that desire. In fact, we may not even be aware that such a desire exists in us!
What is the problem with that, we may ask? Well, the simple answer is, unless we verify our desires, we may not even know whether they are ours! We may end up spending an entire lifetime accumulating desires that are not ours, and in running about trying to fulfil them! Which means, our entire lifetime’s goals and activities may be ‘borrowed’. . .with the result that we would never know whether we did the right thing.
Q.13 What are the problems we face today due to the preconditioned desire, thoughts and selections.
Related Questions -
Q. Discuss the problems that are created by having desire, thoughts and expectation on the basis of pre-conditioning. (2011-12)
Ans. The problems we face today due to pre-conditioned desires, thoughts and selections:
Wavering aspirations: -
Since our desires are being set on the basis of pre-conditionings and are inputs from the outside which are not our own, our goals keep shifting as the inputs from the outside also keep changing.
Our desires thus keep shifting, because their source is ‘outside’ and these pre-conditioned desires may come from what we read, see, hear, from media, friends, society; etc. Hence, we are always wavering in what we want; we are not able to be certain about it. For example, at one moment, we are told that gentlemen put on well-creased garments, finely knit and weaved, and we hence aspire to be a gentleman of that kind. We come to college, and watch friends wearing faded or even torn jeans, which are termed to be the ‘look of the seasons’, and we rush to the shop to get a pair of similar jeans. Thus it is, that our aspirations what we really think we want to do, may be nothing but some influence we picked up from outside, with the result that it keeps wavering.
Lack Of Confidence: -
When we are not sure about desires and don’t know what we really want, it is the lack of selfconfidence. Our confidence seems relative i.e. we keep comparing ourselves with others in order to feel confident. For example, I feel confident of my torn jeans when I feel others appreciate it or I feel confident of myself.My source of selfconfidence is not in myself . Rather, my source of self-confidence is outside, as long as others feel I am fine, I feel good.
Unhappiness / Conflict: -
Since our desires, thoughts and expectations are in conflict, it becomes the cause for our unhappiness, leading to stress and tension. Moreover, such desires will also be in conflict with our natural acceptance, thus guaranteeing our own unhappiness. Let, example: we may strongly believe that the only way to succeed is by cheating the other — and thus, have a program of cheating for our entire life. But when we try to cheat, When we try to exploit, it creates conflict in us at that very instant — since exploiting the other is not naturally acceptable to us, thus leading to conflict and unhappiness in us.
Lack Of Qualitative Improvement In Us: -
Every body is continuing to fulfill the need of the body he forgot his ownself or ‘I’. As a result, we live with a sense of lack of fulfilment. We are doing many things, accumulating a lot, progressing on paper but we don’t feel that we have improved, that we have become better. It seems that only the things around us are changing! For example, I now have a great job, a good title, a doctorate degree, many research papers to my credit, a big house, plenty of money, but I am still the same i.e. there is little or no QUALITATIVE improvement in me, only QuANTITATIVE changes in the external world.
State Of Resignation: -
Many of us try to understand the meaning of life, and our place ditch purpose in the scheme of things, as we seek solutions to the problems that concern us, be it social problems, or environmental problems, or regarding the purpose of life. However, because we do not understand ourselves properly and have contradictions within, we slowly start getting disillusioned. We feel that there are no solutions to these issues, and end up in a state of resignation.
To sum up, if our desires, thoughts and expectations are based on pre—conditionings, we are generally in a state of great confusion.
Q.14. Mention any four values in human relationships and define them. (2013 - 14)
Ans. These are nine values in human relationship -
1. Trust (Visvasa) (can be spelt as ‘Vishvas’ too)
2. Respect (Sammana) (can be spelt as ‘Samman’ too)
3. Affection (Sneha)
4. Care (Mamata) (Can be spelt as ‘Mamata’ too)
5. Guidance (Vatsalya) (Can be spelt as ‘Vatsalya’ too)
6. Reverence (Shraddha) (Can be spelt as ‘Shraddha’ too)
7. Glory (Guarava)
8. Gratitude (Kritagyata) (Can be spelt as ‘Kritagyata’ too)
9. Love (Prema) (Can be spelt as ‘Prem’ too)
(i) Trust: -
The feeling of Trust (Visvasa) in relationship is defined as:
“To be assured that each human being inherently wants oneself and the other to be happy and prosperous”.
(ii) Respect: -
a. Respect means ‘right evalutation’.
b. In our evaluation, respect follows one way ‘right in evaluation’.
c. If we are rightly flattered or get respect we feel comfortable.
d. Feeling of respect in naturally acceptable to us.
e. Respect work as a bridge in relationship.
(iii) Affection: -
Affection is the feeling of being related to the other.
Affection comes when I recognize that we both want to make each other happy and both of us are similar. Then for the first time, I feel that I am related to the other that the other is a relative of mine. This feeling is called affection.
(iv) Love : -
The feeling of being related to all is love (or prema).
is the feeling or value is also called the complete value (Purna mulya), 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 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.
Q.15. How can we ensure the harmony in self.
Ans. These are four steps to ensure harmony in self (‘I’).
1. Becoming aware that human is the co-existence of ‘I’ and the Body.
2. Becoming aware that the Body is only an instrument of ‘I’. ‘I’ is the seer, doer and enjoyer.
3. Becoming aware of the activities of Desire, Thoughts and Expectation and pass each of these desires, thoughts and expectations, through your natural acceptance.
4. Understand the harmony at all levels of our existence — by verifying the proposals being placed at the level of our natural acceptance. This leads to realization and understanding, which in turn becomes the basis for Desire, Thoughts and Expectation- this leads to harmony in ‘I’ in continuity.
When we have the right understanding i.e. when we operate on the basis of our natural acceptance, our desires, thoughts and expectations are streamlined and not confused.
The outcome of this process is thus:
• Desires, thoughts and expectations are definite, and have a clear flow, and thus there is no contradiction.
• We have clarity about ourselves, our basic aspiration and the way to fulfil the basic aspiration.
• We have understanding about all the levels of our living and we live accordingly.
• We live in a state of svatantrata, we are self-organized in our imagination, behaviour and work. This results in continuous happiness and prosperity.
Q.16. How sanyam related with svasthya. Clearify it.
Related Questions -
Q. How does the feeling of Sanyam ensure health of the Body? (2010 - 11)
Q. How does sayam and swasthya are they helpful in keeping harmony between ‘Self’ and ‘Body’. (2011-12)
Ans. When I live with Sanyama, there is harmony among the different parts of the Body and the Body acts according to me as a useful instrument. Thus, we define Svasthya as having two elements:
1. The Body acts according to the needs of ‘I’,
2. There is harmony among the parts of the Body.
So, Svasthya is the condition of the Body where every part of the Body is performing its expected function. There is harmony within the Body and it is fit for use by the Self. When our svasthya is not good, our body can’t do proper work and can not live in harmony.
On the part of the Body, its being in harmony with ‘I’ is conducive to Svasthya- its fitness and readiness to serve ‘I’. In fact, the word ‘Svastha’ literally means being anchor to the Self, being in close harmony with the Self.
You will observe that there is a strong coupling between ‘I’ and the Body. If I am in disharmony, say in anger or stress or despair, it immediately starts affecting the Body advers. It is now well established that there are many diseases of the Body that are caused accentuated due to disharmony in ‘I’. These are called psychosomatic diseases. 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.
Now, one more thing can to be observed. If there is Sanyama, health can be ensured and if Sanyama is not there, a good health can also be lost. So, Sanyama is vital for the Svasthya and needs to be given due priority.
Q.17. List two programs of Sanyam. (2010 - 11)
Ans. Programs Of Sanyam: -
(i) Nuturing Of Body: -
While 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. The process of taking food, digesting it and throwing out the unnecessary part are all important. Thus the following also become a part of our program:
• Ingestion: There are certain elements in food that get digested only after it is chewed well. This also helps to simplify the work of the organs further down in the digestive system.
• Digestion: Once swallowed, the digestion of the food starts. For this, proper rest and the exercise of the Body is also essential. The choice of 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 the right quantity.
• Excretion: Once the food is taken and the nutrients are absorbed, the unnecessary or undigested part needs to be thrown out. This is also very important. If not done properly, it starts to adversely affect the body and causes multiple problems in the Body.
(ii) Protection of the Body: -
The clothes and shelter 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 tu ensure its proper functioning.
To ensure the health of the Body, we need to take care of the following-
• Proper upkeep (Vihara) 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.
• Physical Labour (Shrama) and Exercise (Vyayama): Requisite amount of physical labour and exercise are essential to keep the body healthy. Labour means employing the body physically for production and maintenance of physical facilities.
• Asan - Pranayam: Yogasana and Pranayama are well designed exercises to keep the body healthy and ensure the synergy between Self and the Body. These are exercises involving specific postures and regulation of breathing.
Treatment of the body (Ausadhi-Chikitsâ): 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 are required 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.
Q.18. With the help of one example each, explain how the activities of the self (selecting/testing, analyzing, imazing) may be in harmony or disharmony. (2012 - 13)
Ans. We now have the desire of “a good life via the car” in us (imazine) and
We go about fulfilling thise desire for a good life, which means we start thinking about how to get the car, how much money it would take, how we can have that money, etc (analyzing), and
based on that we make selections (selecting/festing), and actually choose the car, its shape, colour etc. and then end up buying it.
Q.19. When do you have a feeling of reverence for somebody? What is the outcome of this feeling in your conduct? (2012 - 13)
Ans. We understand that we aspire for continuous happiness and to realize it, we have to understand harmony at all levels of our living, and live accordingly. When we see that the other has achieved this Excellence-which means to understand and to live in harmony at all levels of living ensuring continuity of happiness, we have a feeling of reverence for him/her.
This feeling of accepting the excellence in the other is called reverence or shraddha.
Q.20. The Self is the seer, doer and and enjoyer, while the Body is just an instrument. Review this statement and support your answer with examples. (2013 - 14)
Ans. The self is the seer, doer and enjoyer, while the Body is just an instrument.
(a) The self (I) is 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 or contemplating, - we are engaged in the activities of ‘seeing’ or understanding.
Similarly, as you read, the book, it is not your eyes that are seeing or understanding these lines, you are the one that understands these lines - it is ‘I’. It is not our eyes or ears that understand the meaning of the words - even though they convey the information. Understanding or believing happens in the ‘I’. Every time you are the seer. ‘Seer’ also mean ‘the one that understands’. It is also called ‘drasta’.
(b) I am the ‘doer’: -
Once I have seen/understand something. I am the one who decides what to do or not to do. I am the doer. For example, I am the seer of the nice scenery. Then, I am the one that choses to take a picture of the scenery. I take my hands into my pocket, and take out the camera and click a picture. In order to do so, I use the hands - the hands in the body are thus used as an instrument.
Thus, I am the doer - and sometimes I express these actions via the body. The ‘doing’ thus always starts within me. ‘Doer’ means ‘the one that does’, who takes decisions to do. It is also called ‘karta’.
(c) I am the ‘enjoyer’: -
I ‘saw’ the scenery, and I ‘took’ the picture. I was 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.
All the time, I am the enjoyer, the Body is used only as an instrument. ‘Enjoyer’ means ‘the one who enjoys’. It is also called ‘bhokta’.