INDIAN MANAGEMENT THOUGHTS & PRACTICES

The purpose of this note is to understand the subject “Indian Management Thoughts & Practices.” Students in TY BMS have this subject in their VI semester.It has been observed that this subject is taught and learnt in various colleges differently. In spite of certain guidelines given during the seminar held at NM College, in which some faculty members met and tried interpreting the syllabus in terms of coverage, there are lot of areas which are subjective in nature for the reader of the seminar report. Although the coverage has been defined, that too broadly, the depth to which one needs to treat a particular topic is not mentioned. In the absence of a single standard text book, things become more complicated. Well intentioned faculty and students have created some standard answers for some of the sample questions mentioned in the seminar report. These answers have different approaches and hence quite confusing to the students. Since the subject deals with Spiritual aspects, Indian Ethos, Environment, Indian Personality etc…. is a multi disciplinary aspect to the subject.

It has been seen that many equate the subject with only Spiritual aspects. In the bargain, they emphasize more on Sanskrit slokas, Hindu scriptures, etc... Others emphasize on Indian Ethos…more on the Social aspects. As is expected everyone has a “favorite strength” and deals with the topics through that “favorite strength”. At the end of the semester, I have found that students are totally confused about the very purpose of this subject to the extent to which they take is a “pain”. Being too young to appreciate the complexity of the subject, which is based on Indian Values, primarily, I notice that we need to have really competent people who know the utility of the subject, who are able to correlate the various “limbs” of this subject and translate it into fundamental understanding to the students in the manner in which they understand.

I understand this is a “thinking subject” to be answered by building up the answers from solid first principles. The question is: what are the first principles? I have created some basic points which when read would form the basic understanding of the various modules. Instead of “mugging up” standard answers, it is important that students know the basic fabric of the subject, its purpose, its application, and its usefulness in career.I find this subject to be extremely rich in content and we could go deep into many areas and yet we may have not covered even a small area. My vision is as follows:

1. IMTP is to be studied in the following manner: basic revision of FHS I & II, POM, followed by introduction to Indian Ethos through the typical home model, wherein we through discussions and examples make the students identify how their backgrounds at the family level have certain built in values, etc.

1. As per the seminar report of NM college, following are the modules: a) Personalities & Personality Development.b) Learning Nature, Nature Synthesis, Work Motivation & Work Ethics,

Productivity.c) Leadership, Leadership Role Models.d) Natural Environment & Human Society.e) Conflict & Harmony in Society and Work Organization.

2. The Indian Ethos is based on the concept of Sanatana Dharma – the oldest religion of mankind, which includes all that is covered in all religions. The Sanatana Dharma covers primarily the spiritual aspects of the cosmos, creation, man, etc. Certain “realities” are enunciated and put down for mankind to comprehend through Shruti (Listening) and Smriti (Contemplation). What Sanatana Dharma enunciates is enunciated in all religions in different forms.

3. First and foremost, Sanatana Dharma states that there is Supreme Being who is the prime cause of all that happens or does not happen. It is the Will of this Supreme which ultimately prevails over everything.

4. Next, Sanatana Dharma states that all of us come from the Supreme Being and hence all the properties which the Supreme Being possesses, we too possess.

5. It further states that the only Purpose of life is to find our way back towards the Supreme Being.

6. The way back to the Supreme Being consists of certain understanding of the “road maps” leading to the Supreme Being. These “road maps” are based on certain laws of Universe. We need to understand these laws and abide by them, without violating them and find our way back to the Supreme Being.

7. The whole purpose of life is to understand these Universal laws and learning every attempt to live by them. Religion provides the guidance for understanding these “complex” Universal laws and living by them. Religion is a structured form of spiritual practices put down with certain do’s and don’ts.

8. Every land consists of a dominant religion which affects the practices and customs of the people of that land. By “dominant” is meant, majority of the people follow and profess a particular religion. Due to sheer numbers, this majority has an influence on the others more by default than by design on the customs, practices, etc of the people of that land.

9. In India, we have had Hinduism as the dominant religion and the practices and customs of people of India regardless of their religious background have been influenced by Hindu religion. The same applies to say a country like Saudi Arabia. The dominant religion, Islam, in Saudi Arabia, influences the people who reside there. This is true with every country. It is said that religion/spiritualism renders a character and direction to the country making it contribute constructively to the world living and peace. Every nation needs thus needs a spiritual base for it to lead and direct its citizens to harmonious living and world peace.

10. Tolerances, Rightful living, Peace, Love are some of the attributes that are common to all religions. But the approaches are different in different religions. In IMTP, we learn how these are approached from the Sanatana Dharma angle & how these are

a part of our living and how these affect our Personalities and in turn our attitudes, behaviors, etc. at the work place.

11. We need to know this particularly in global India, to understand how the Indian minds respond to the fast changing global world of business. We are in a position to understand the “drivers” and the “retarders” of the typical Indian professional.

12. By learning IMTP, we are in a position to conduct a form of “SWOT” on ourselves as a nation and on each of us individually as well.

13. In Personality (module one), we study the Indian aspect of what constitutes Personality as different from the Personality of the West. Here is where we need to brush up FHS understanding of Personality for ready comparison and correlation. As an extension, we need to correlate with examples/cases.

14. In Personality , we are addressing Man not a mere a physical form, but we start form how we are composed. The five elements – Earth, Water, Fire, Air, Space ( Prithvi, Jal, Agni, Vayu, Akash) Entire Universe is composed of combination of the five elements in varying degrees. The human body is composed of these five elements as well. So we have five bodies of which we are composed (not one physical) (the five Koshas). We need to lead a balanced life to return to the Supreme Being from where we come. For this balance, we need to balance our five bodies. So that all the five elements are in optimum balance as is required for harmonious living. Within us resides a part of Supreme Being. The Supreme Being is called as Param Atma (Supreme Soul) and that part within us is called as Jiva Atma (Living Soul). When we live balanced lives, we are in touch with our Jiva Atma and find the purposefulness of life, which is finding us way back to the Supreme Being.

15. Every human being is divine and hence the Indian approach with any human being is one of seeing the Supreme Being within him. (Concept of Divinity)

16. Since the Supreme Being – Param Atma pervades all that is there in this universe, and since our prime/only duty is to work towards making our way back to Param Atma, we need to lead rightful living of balance. In spite of this many of us tend to leave this mortal world (die) with “incompletion” with a set of “unfinished duties”. To fulfill these unfinished duties, we are made to be reborn. Hence the principle of rebirth. When we are living we perform certain actions which are towards the Param Atma and certain actions which are away from the Param Atma. Usually due to ignorance of the Universal laws or partial understanding, we tend to get “diverted” form the path to Param Atma. As a result, we create certain Karmas that need to be “cancelled”. Through rebirth, we are given an opportunity to cancel these “bad Karmas” and finally merge with the Param Atma.

There are five modules in IMTP. The building blocks are established in PERSONALITY, the basics. The next module is based on NATURE & ENVIRONMENT, an extension of the earlier module.

PERSONALITY MODULE

1. In Personality (module one), we study the Indian aspect of what constitutes Personality as different from the Personality of the West.(Here is where we need to brush up FHS understanding of Personality for ready comparison and correlation. As an extension, we need to correlate with examples/cases).

2. In Personality , we are addressing several basic concepts, like Karma, Divinity, Attachment, Dharma, Yoga, Self a physical form, but we start form how we are composed. The five elements – Earth, Water, Fire, Air, Space ( Prithvi, Jal, Agni, Vayu, Akash) Entire Universe is composed of combination of the five elements in varying degrees. The human body is composed of these five elements as well. So we have five bodies of which we are composed (not one physical) (the five Koshas). We need to lead a balanced life to return to the Supreme Being from where we come. For this balance, we need to balance our five bodies. So that all the five elements are in optimum balance as is required for harmonious living. Within us resides a part of Supreme Being. The Supreme Being is called as Param Atma (Supreme Soul) and that part within us is called as Jiva Atma (Living Soul). When we live balanced lives, we are in touch with our Jiva Atma and find the purposefulness of life, which is finding us way back to the Supreme Being.

3. Every human being is divine and hence the Indian approach with any human being is one of seeing the Supreme Being within him. (Concept of Divinity)

4. Since the Supreme Being – Param Atma pervades all that is there in this universe, and since our prime/only duty is to work towards making our way back to Param Atma, we need to lead rightful living of balance. In spite of this many of us tend to leave this mortal world (die) with “incompletion” with a set of “unfinished duties”. To fulfill these unfinished duties, we are made to be reborn. Hence the principle of

rebirth. When we are living we perform certain actions which are towards the Param Atma and certain actions which are away from the Param Atma. Usually due to ignorance of the Universal laws or partial understanding, we tend to get “diverted” form the path to Param Atma. As a result, we create certain Karmas that need to be “cancelled”. Through rebirth, we are given an opportunity to cancel these “bad Karmas” and finally merge with the Param Atma.

NATURE & ENVIRONMENT MODULE

All Creation is a gift to mankind and need to be used properly. We must respect Nature and be grateful towards its abundance. By leading a need-based life of Self Control we automatically get sensitive to the surroundings and prevent any exploitation or ravage of Nature and Environment. There are three modules in IMTP that are of real-time social context: Learning, Leadership and Conflict. To be used in practice in managing Indian corporate world.

A) LEARNING module1) Ethics & Morals…. Ethics being inner benchmark one sets for oneself based on one’s

Value system (please draw the Value diagram discussed in the class… better clarity!)…. Morals being ethics in practice.

2) Integrity which is the Holistic Personality attributes. Walking the Talk3) Motivation in Indian context……Value-based motivation….Dharma, Artha, Kama

Moksha path…..not always for material gains. (Draw the Dharma ….pyramid)4) Motivation in Western context….Need-based motivation… usually material/tangible

based (Draw the Maslow’s Pyramid)5) Learning in Indian context…..Gurukul system….learning the hard way…..to inculcate

Dharma…as a primary building block of life….learning is holistic….material gain ensues as result of the Dharma-Artha-Kaama-Moksha path. Implicit Trust between Guru and Shishya that the Guru would always mean Shisya’s welfare/progress. Inside out approach. Values, Skills, Results, People (Transformational Leader)

B) In LEADERSHIP, we have to study what modern leaders are composed of, in terms of Personality characteristics, Behaviors, Values, etc. This is a broad coverage based on FHS. Then we need to understand how the Indian Leader compares and contrasts with the Western counterpart. Transformational Leaders vs. Transactional Leaders vs. Ordinary Managers. (Give examples of Ratan Tata, Narayan Murthy, B M Munjal, Suresh Krishna, etc.)

C) In CONFLICT, the same approach needs to be followed. FHS fundas on Conflict to be brushed up. Then, the Indian context, where we follow the Sama-Dama-Bheda-Danda principle of Conflict resolution. Issue based and not Personality based. This path takes care of Conflicts due to Perceptions & also due to Values. In the process, issue-based Conflict is encouraged and personality-based Conflict is discouraged.

ADDITIONAL

I) Since we are dealing with IMTP which is based on Indian Ethos, we need to study the “fours”:

1. Four Yugas…. Satya Yuga, Dwapara Yuga, Tretya Yuga, Kali Yuga2. Four Vedas ….. Yajur Veda, Rig Veda, Sama Veda, Atharva Veda3. Four Ashramas…. Brahmachari, Grahastashrama, Vanaprastha, Sanyaas4. Four Purusharthas…..Dharma, Artha, Kama, Moksha5. Four Varnas…..Brahmin, Kshatriya, Vaishya, Shudra6. Four Steps of Conflict Resolution… Sama, Dama, Bheda, DandaYou need to correlate these in your answers.

II) We also need to remember the “fives”

1. Five elements….. Prithvi, Agni, Vayu, Jal, Akash2. Five Koshas…. Anna Maya, Prana Maya, Mano Maya, Vignayana, Ananda Maya3. Five Pollutants of the Personality: Kama, Krodha, Lobha, Moha, Matsarya. (Lust,

Anger, Greed, Illusion, Jealousy)

III) There are the “threes”:1. Three attributes of the Creator: Sat, Chit, Ananda -- Truth, Consciousness, and Bliss.2. Three Gunas: Satvic, Rajasic, Tamasic --- Divine/Sublime, Dynamic/ Material action-

oriented, Inert/Non-creative/Non-generativeprimordial drives in human beings.3. Three Shariras: Sthula Sharira, Sukshma Sharira, Kaarana Sharira -- Gross Body,

Subtle/Aura Body, Causal Body.4. Three forms of the Supreme: Brahma, Vishnu, Shiva --- the three aspects of Creation,

Operation, Destruction5. Three Yogas: Jnyana Yoga, KarmaYoga, Bhakti Yoga. (these are Yogas prescribed for

the individual based on what primordial drive is predominant in them…Satvic, Rajasic or Tamasic. Not to be mixed up with the Eight-fold path of Yoga, which are the stages of practices leading to the Ultimate Goal)

IV) Then there are the twin conjugates:

1. Raaga & Dwesha Attraction & Repulsion (Like/Dislike)2. Shruthi & Smriti Listening & Contemplation (Effective Learning)3. Prakriti & Purusha Creative Energy & Operative Energy (Female/Male Energy) 4. Param Atma & Jiva Atma Supreme Soul & Living Soul

PERSONALITY

The basics of Indian living are learnt here. Terms like Indian Ethos, Dharma, Divinity, Karma, Attachment, Detachment, Swadharma, etc. are to be understood the students. The foundation for all others chapters is laid here. The IMTP in the minds of students is created and then the other subsequent chapters are dealt with.

The concept of Sanatana Dharma is the starting point. There is a Creator of this entire Universe.The Creator has created us, human beings.The properties which the Creator possesses, is thus possessed by all human beings.

The Creator is Divine….. meaning that the Creator has a benign presence, all encompassing, omnipotent, omnipresent, and ever loving all with equality.Hence we all have Divinity in each of us.The Creative energy is contained in all of us. The Creator is known as Paramatma…..the Supreme Soul. That Creative energy is also in us attached to our physical bodies, rather “trapped” in our bodies. This is called as Jiva Atma ….the Living Soul.

We are born as human beings with the only Duty/Purpose to return to the Creator Paramatma. To fulfill this sole Purpose we need to understand how to return to the Creator. There are simple laws that govern the path to the Creator but these simple laws are not known to us so easily. We need to understand these simple laws through certain learnings/writings called scriptures (of various religions) which basically comprise of coded form of these simple laws. Under a learned Master we need to unravel these coded forms and arrive at the simple laws.

In the Indian context certain concepts need to be basically understood and contemplated on and practiced. These practices may appear to have not”immediate meaningfulness” to the first-timer, since most of these are logical in composition. There are repetitions and contradictions.

The only approach is to practice under the guidance of a spiritual Master by trusting him and his intentions and being dedicated to the study.

The concepts to be understood are:1) Dharma - the path of Righteousness and Truth

2) Swadharma – the practice of Dharma towards oneself before others.

3) Man – is not just physical body, but consists of more. Three-body concept & Five-body concept are to be learnt.

4) Divinity – that every human being is basically divine and our approach towards them should be divine…. Spiritual openness, optimistic approach, that all that the person is doing is because of his Attachment with the material world.

5) Attachment – Man is affected by all that is around him. Either he likes them or does not like them. This majorly shifts his focus to material matters and he would lose his focus of returning to the Creator. He would miss out. Hence Attachment has to be understood with all its “diverting” tendencies and “illusions” that the world we see is real.

6) Detachment – This follows Attachment as a concept. After knowing Attachment and what it does to Man, he needs to understand how to detach. This he learns under a Master… Guru and realizes the concept of Illusion. Realizing that the world around us is illusory he gets motivated to learn and practice detachment.

7) Karma – the path of actions which is done as a Duty, focusing on selfless actions (Nishkama Karma) and not getting affected by the results.

8) Rebirth – We live lives to understand the ways to reach the Creator ultimately. But we also get affected by the Attachments of this world and get digressed from our only Goal. A lifetime is spent, our body dies and there is the unfinished Duty of reaching the Creator. We are born again with the “carry forward” balance from the past birth to given another chance to reach the Creator. We carry “thoughts” “desires” “frustrations” etc. from the past birth and display them in the next birth through our Personality characteristics.

9) Moksha – After several rebirths, based on thoughtful living, finding a proper path, we finally return to the Creator, the Supreme Source from where we emerge.

10) Shiksha – the process of Learning under a Master, the Guru who coaches you in an overall manner. The process entails Value sowing, Character building, Physical strength, Mental calmness and alertness, Power of Discrimination, Compassion, Truthfulness, Seeing the World around as One, etc.The Guru has a larger involved role to play than a ordinary teacher. It is an inside-out approach.

TRUE PERSONALITY AND ROLE PERSONALITY

Personality is an attribute that plays an important role in our lives. As we understand Personality in the broadest form, it is the sum total of what is inside the individual and what is outside plus “something more”.

Personality comprises of the psychological and physiological aspects of the human being. It implies that it has all to do with the human being himself and not his surroundings. In real terms Personality constitutes besides the psychological and physiological aspects, the environment-situational aspects too.

We could say that Personality has a contextual aspect and also an interactive aspect also besides the psychological and physiological dimensions.

We must remember that by our very existence we “display” a natural Personality without our knowing it and quite effortlessly. This happens as a result of the various attitudes/behaviors/habits etc. which we create for living in a “comfort zone”. This Personality is known as True Personality and is said to constitute the “real person”.

In our lives we play multiple Roles for attaining multiple Goals. For the Goals to be accomplished effectively, we must develop Role Clarity and Goal Focus.

For example a man plays a role of a father to his children to achieve the goal of proper nurturing his children; a role of a husband to his wife for attaining the goal of protecting her and creating the progeny; the role of an executive at the workplace to attain the goal of working efficiently and earning his living. For each of these we need to develop a set of attitudes, behaviors, habits, etc. which the serve the purpose of the respective goal achievement. There are contextual and interactive attitudes, behaviors, habits, etc. to be cultivated. With the careful and conscious cultivation (keeping in mind the role and the goals) of these attitudes, behaviors, habits, etc. we develop a Role Personality for each of the Roles that we play.

Thus we have one True Personality and several Role Personalities. Although these appear to be “put on” for every Role, it is clearly seen in the long run that the True Personality in underlying the several Role Personalities that we play.It must also be remembered that Role Personality does not much reflect the Values and the basic Beliefs of the individual, whereas the True Personality reflects the “real person”

Application in Organizational Working

At the workplace, we see a number of roles being played by all of us. We are in the workplace for efficient and effective work accomplishment. Through the understanding of True and Role Personality, we are in a position to define and clarify the Role and Goals for the individual which make him “put on” those roles which are congruent to his True Personality.

The expression “ Right person for the Right Job “ thus stand corrected as “Right job for the Right Person” with a much more powerful shift in paradigm.

HARMONY WITH ENVIRONMENT

Environment in the context in which we normally understand implies: Anything and Everything that surrounds us”. This forms the part of definition which we have learnt from the Western context. In the Eastern context, Environment involves two parts: the internal Environment & the external Environment. As we all know the, in the oriental spiritual context, only purpose of our lives is to find our way back to the Source (Cosmic Force) from where we originate. The journey back to the Source is Life, which has to be led understanding the “complex” laws of the Cosmic Force that has created us and the whole world. Man as we know comprises of the five sheaths (koshas/coverings/bodies) within which is contained the Life Force (Jiva Atma) which is the part of the Cosmic Force (Param Atma). To attain the Param Atma and merge within It as a final destination, we need to follow certain guidelines/rules of living, based on Self-control and moderation in the nurturing and upkeep of the five sheaths. Internal Environment includes all the five sheaths within which the Life Force is contained. This environment should be harmoniously balanced such that all the bodies are adequately nurtured and attended to pave the way for the smooth progress of the Jiva Atma towards the Param Atma. Unless the internal Environment is harmonious, the external Environment is bound to be disharmonious. As a matter of fact, the harmony of the external Environment is controlled by the harmony of the internal Environment. It is important to note that not only the external Environment, but also the internal Environment needs to be harmonious. In the Indian (Eastern) context, Environment is all that pervades outside the human Life Force (Jiva Atma).

The environment consists of: 1. Man (Jiva Atma with the five sheaths/koshas made of the five Elements-Earth,

Water, Air and Space),2. Nature (the five Elements- Earth, Water, Fire, Air, and Space) 3. Creator (Param Atma)

Environmental Harmony occurs only when we understand certain basic principles of Creation:

1. that Creator is ever giving all resources for all mankind to use; 2. that living is the process of give-and-take between Man and Nature maintaining the

balance of creation, consumption and wastage; 3. that wastage to be minimized to maintain the healthy balance between creation and

consumption.4. that all that is created has to receive their “legitimate share” of resources for their

survival, sustenance and growth.

Whenever we disturb the balance between creation, consumption and wastage, there is pollution of “one into the other” – leading to excess of one over the other/s (more consumption, more wastage, more creation). Harmony with environment thus entails harmony with oneself and one’s sheaths through proper practices like Yoga etc, followed by sensitivity to the others and the Nature that provides us all the bounty through moderation.

CONCEPT OF CONFLICT

Conflict is the state when there is “discomfort/threat” experienced as a result of differences in perceptions/values between two or more bodies. The discomfort/threat results in unresourceful attitude/behavior which hampers harmony and productivity of the situation.

Conflict is a part of living. There are mixed perceptions towards Conflict. Some feel that Conflicts have to be avoided at all costs, while some other feel that Conflicts are to encouraged.Both are “right” in their viewpoints.

The Conflicts that need to be avoided are what is Personality-based Conflict, while the Conflicts that need to be encouraged are Issue-based Conflicts.

Personality-based Conflict arises from identifying the Conflict to the individuals who are involved in the Conflict situation. All aspects are focused subjectively on the people, rather than on the causes/reasons/issues that are responsible for the Conflict. As a result, the issues remain unresolved in most cases, and people get into unresourceful behaviors that demotivate them.

Issue-based Conflict arises due to the issues rather due the people who are in it. The tendency is to address the issues through objectivity by “separating” the issue from the person. I t takes a matured outlook to separate the issue from the person without the emotional content of the human elements.

Conflicts could happen due to the following reasons:a) Perceptions between two people not matching.b) Values between two people not matching.c) Both Perceptions and Values not matching.d) Perceptions (seemingly) matching, but Values not matching.

In most corporate scenarios, Conflicts due to Perceptions not matching are common. In these cases, the Values are in congruence (“the heart is in the right place”) and in turn the attitude s and behaviors are aligned with the company mission. Such conflicts are usually Issue-based and result in more or less easy resolution.

Also, we must remember that Conflicts due to Values are not many in an organization. This is facilitated through the recruitment & selection process wherein the mismatch of Values is noticeable and accordingly the candidate is kept away.

When both Values and Perceptions do not match, we have a major “problem”. It turns out to be both Issue as well as Personality based Conflict, with little or least chance of effective resolution. There are structural differences leading to constant misunderstandings, leading to discomfort and breakdown in communication.

Interestingly, in quite a few situations, especially in fast-track work cultures, it has been observed that people adapt their Perceptions to suit the need of the hour. Since the stakes are perceived to be “crucial” and “high”, there is a careful cultivation of Perceptions that are “politically acceptable”. Deep within there may be structural differences in Values. These never surface until a critical incident occurs. We all know that in critical incidents, the individual’s True Personality emerges automatically to survive and “fight” the situation. The hidden Value systems emerge starkly and make it evident. Such a conflict seems to “come from the blue” as a “shock”, in the form of a hitherto unseen behavior.In the Indian system of Conflict resolution we have the Dharma approach in the form of Sama-Dama-Bheda-Danda. The principle behind this is the concept of Divinity (hate the sin not the sinner….Issue not the Personlity) and is guided by the Group principle of living together in Harmony.

Sama involves a mediation process of comfortable dialogue urging the Issue to emerge.Dama is resorted to next when the first step “fails” to produce conflict resolution. In this there is a deeper dialogue getting into the Value part of the individual as well, again with the view of an amicable solution. The dialogue is taken to a reasonableness level of mutual acceptance.

Bheda is the next stage wherein through the process of Differentiation of the Values and Perceptions, a viable solution is resorted to. Again this process is peace-oriented dialogue.(not one of violence or bullying)Danda is resorted as the last step when all the above three processes fail. Simply stated when all Dharmic steps fail, then action to “punish” the “sinner” to remove the sin is resorted to. It is the stick approach, a severe approach.

(In MahaBharata, we have the classical example of Lord Krishna reprimanding the evil Sisupal through this path. When Sisupal starts insulting Krishna, the Latter shows compassion for Sisupal the person who is “afflicted” by the “sin” of Adharmic thinking and words and actions. Krishna patiently adopts the Sama-Dama –Bheda-Danda approach. After Sisupal “insults” Krishna 108 times, he is slain by the Sudarshan Chakra, the Discus weapon as the last resort)

(It is also relevant to understand that there are three types of dialogue in the traditional Indian culture: Vidhanda Vaada, Jalpa Vaada, & Samm Vaada. While the first is based on proving oneself right, the second is based on proving the other wrong. Both these are Personality-based dialogues which usually lead to debates and Conflicts. These dialogues lead to Problem basis rather than Solution orientation.The third type of dialogue is Samm Vaada, which is what encouraged, i.e. Issue-based dialogue is. In this type of a dialogue, the Issue is discussed, not the persons involved in the Issue. The sole purpose of this dialogue is to seek the Truth not to “nail down” the person by proving him/her wrong. Thus the dialogue is Solution-oriented, not Problem-basedAt the end of every Chapter in Bhagwad Geeta, there is mention….” Krishna Arjuna Samm Vaadey….” Meaning that the dialogue between Krishna and Arjuna is one of Issue and seeking a solution, rather than one of Personality to be with the problem/people.)

Personality-based Conflicts are dysfunctional, as in they stay with the problem and compound the problem, rather than direct towards the solution. And hence, Personality-based Conflicts are discouraged. They depict stagnation and hamper progress of goal achievement.

Issue-oriented Conflicts are functional, as in they orient with the solution and seek fulfillment of goals. Hence Issue-oriented Conflicts are encouraged. They are synonymous with movement and direction towards goal fulfillment.

INDIAN ORGANIZATIONS AND CONFLICTS.

Indian organizations handle conflicts in a manner different than the Western counterparts. Traditionally, Indians are group-centric people, who prefer staying together to being alone/individualistic. This Ethos permeates in the Indian thoughts and hence in the Indian organizations, we find that there is sense of tolerance towards Conflict situations. One does not resort to quick-fix immediate resolutions (unlike in the West). One takes the path of Sama-Dama-Bheda-Danda path of Conflict resolution, though which enough “chance” is given to the Conflict to be resolved without disturbing the peace and Comfort Zone of the group.

In situations where Conflicts arise, Indian Managers do not hire-and-fire people with “instant actions”. Rather they wait till all paths have been tread and finally as a last resort they go the extremes, justifiably so. This is not in line with the Western approach which handles Conflict by a “cut-and-dry” approach. In trying to solve Conflicts, they inadvertently create extreme discomfort to the concerned parties leading to breakdown in mutual Trust. Their action steps are almost instant. They are a Task–oriented culture.Indian Managers on the other hand, belong to the People-oriented culture. The Indian Ethos believes that people matter more than Task alone. Hence the Indian path of Conflict Resolution appears to the Western eye as time-consuming, unproductive, and lenient even procrastinating to a large extent.

CONCEPT OF RUNA (DEBT)

In the Indian context, when a person is born, he brings with him three debts (Runas), which he is supposed to repay as his duty.These are a) Pitr Runa: Debt towards forefathers b) Deva Runa: Debt towards the Creator c) Acharya/Guru Runa: Debt towards the Teacher, usually a spiritual Master.

Each of these debts are emerging from the fact that these three sources are responsible for our (re)birth from the previous birth. Although these are termed as Runas – Debt, they are to be considered as duties to be fulfilled for our spiritual progress. Instead of getting bogged down to “repaying” these debts grudgingly, one has to repay with a sense of understanding, gratitude and reverence. Many are not even aware of these Debts to be “repaid” and carry on with their lives “ignorantly”.

Let’s analyze these debts.a) Pitr Runa: All the ancestors of a lineage by virtue of their fulfillment of their duties

and understanding the spiritual context of life, through the path of rightful living, created families, by having children after marriage and their children in turn did the same down the lineage. The creation of children is perceived not as a mere “product of sexual pleasure” but more as a repayment of what the ancestors have paid us being instrumental in giving us birth. In fact, the context of having children is “duty-based repayment” course of action. Thus the repayment of this “debt” is prescribed through the simple act of having children through marriage and raising family. By doing this the individual is said to repay the Pitr Runa.

b) Deva Runa : The world in which we are born consists of beauty and bounty of the Creator, naturally endowed by the Almighty for our consumption and benefit. The creation around us is taking care of us by satisfying our physical, emotional, spiritual needs and even more. We take Creation for granted most of the time. Through the prescribed act of Dana (Charity) we are expected to fulfill the repayment of Deva Runa. Through Dana, we are also ensuring that we don’t get greedy and that we lead balanced need-based living.

c) Acharya/Guru Runa: The teacher has an important role in the traditional Indian ethos. The teacher is not an ordinary teacher who transfers knowledge to students. He imbibes values and character-forming habits and puts the student on the self- transformation path. He gives the students inputs through multiple dimensional training& an inner confidence of facing living alone without any “crutches”. Thus his role is of larger significance. The repayment of this debt is through ensuring that we pass on the knowledge to others down the line, through Jnyana Dana. In simple terms, it is considered that knowledge cannot be “cornered” within oneself alone. It becomes truly useful only when it is shared through transference. It must be remembered that the Guru Dakshina is a gratitude paid by the Shishaya to the Guru on his own, not a compulsion, while transfer of knowledge is a duty and a prescribed repayment to be done.

To sum it up, all Runas are repaid through selfless duty-bound service (Nishkama Karma).By doing so we constantly remind ourselves that we need to be grateful to our parents and ancestors, the Creator, and the Master. While our ancestors facilitate our presence in this material world, our Guru through his spiritual excellence adds immense value to us and the Creator of course sets the wonderful backdrop/setting for all this to happen.

CONCEPT OF ATTACHMENT & NISHKAMA KARMA

Attachment involves the identification & indulgent involvement of Man with sensory based objects. These sensory objects are nothing but the world around us, our surroundings, the people, and the things which we come across in touch with on a day-today basis. We are driven by desires to acquire whatever we find “meaningful”, “pleasant”. When we acquire them we are happy; when we do not acquire them we are unhappy. In other words our happiness or unhappiness is dependent on these external objects. These objects are themselves not responsible for our happiness or unhappiness. What is responsible is the choice we make to allow these external objects to be sources of happiness through their acquisition/possession.

Attachment is the result of the Mind & Intellect making choices that act as hindrance to Man’s spiritual progress. As a result of Attachment, we get “carried away” both by joy and sorrow and we tend to identify all experiences subjectively. That is, if a certain task gives us happiness we like it and do more of it and also crave for it to be permanent. While on the other hand, if a certain task gives us sorrow we don’t like it and try and avoid doing it and hate it all the more. This comes from the attribute of deep desire in every human being to feel eternally happy. The reason we seek eternal happiness or bliss is because that is the true nature of ourselves which is “hidden” behind the sheaths of ignorance, such that instead of identifying with the inner bliss we try to “reach” it through “external” means using our Mind & Intellect.

CORPORATE APPLICATIONThe significance of Attachment is in understanding that all attachments arise from

desires. In the corporate context we are in the process of moving up the ladder of achievement and position. Desire and in turn greed turns an individual to resort to any means of reaching the goals. The position and power gets too heady and all the activities of the individual is centered around goal achievement. This shifts his focus from prime and only duty of living, viz. reaching the Source from he has emerged. Due to desire, greed and mindless ambition he may tend to get insensitive to the environment and cause all sorts of disturbances in the name of “duty”.

Detached Involvement is practiced by great leaders. In fact one of the attributes they possess is Detached Involvement. By certain self awareness practice like Yoga, appropriate to oneself, Detached Involvement could be achieved.

This leads the leader to Nishkama Karma – selfless work, without getting “attached to the nature of the outcome”. It emerges from the prescription of Karma Yogic practices, which postulates that “One’s duty is to perform actions with detachment, with surrender to the Almighty & one needs to not get affected by the outcome of the action or Karma.”This is famously learnt and known through the Sloka from Bhagwad Gita:Chapter2, Sloka 47Karmanye Vadhikaarasthey maa Faleshu KadachanaaMaa Karma Faleytubhurmaa tey Sanghostvakarmanee.

In the Corporate world of targets& achievements, people tend to get “intoxicated” with material Goal achievement at any cost. We come across justification of means to achieve the ends goals. This perception itself is a sign of Attachment to material success. When they succeed they are very “happy”; when they do not succeed, they are upset. They want to always succeed and get attached to success. The disappointment due to failure takes them “off course”. Either they give up through passive behavior or they try to achieve at all costs through aggressive behavior. Both ways they live subjective lives of alternating sorrow and joy, which even affects their motivation of the work itself. The Karma or work performed is with a deep expectation of wanting to only succeed and all tasks are undertaken which “assure” success. Expecting is normal, but getting obsessed with expectation creates Attachment which ultimately creates anguish to the individual. An anguished leader cannot motivate and lead his team to effectiveness and performance. Moreover he tends to ignore the efforts of the work, choosing to focus only on the results.Hence corporate leaders need to properly understand that they are just playing Roles in the organizations to achieve Goals. They need to understand the Roles with clarity and just do them without expectations. Those who have practiced this in the true sense have emerged as great leaders.

CONCEPT OF SUPERSTITION

Superstition is commonly perceived to be irrational set of practices which people follow. Superstitions are part of every man’s life. We need to understand how superstitions are formed. Superstitions are seen as irrational because one cannot see logic in them. And

most of us, especially the Westerners, demand logic for every phenomenon and are convinced only if logically valid.Although superstitions do not seem to have any rational (apparently), they have originally had a reasoning and meaningfulness at that point of time when they were created. The creators were available for explaining the rationale behind the superstitious practices. Gradually as time progressed the creators of these practices passed on these practices to the next-in-line.

CONCEPT OF PURUSHARTHA

There are four stages man is prescribed through in rightful living. They are collectively known as Purushartha. This consists of Dharma, Artha, Kaama Moksha. These are comparable with the Western model of Maslow’s Pyramid of Hierarchy of Needs. While Maslow’s Model addresses need fulfillment, Purushartha model addresses the duty-based necessary and sufficient that is a must for appropriate spiritual growth.

In the Purushartha model we have Dharma taking the first and foremost stage through an individual is duty-bound to start his life learning process. Largely, this stage is characterized by Value-sowing and nurturing and strengthening the character and ethical base of the individual at the early age. “Catch them young” is the approach. Dharma is the path of righteousness and truth. This “training” is imparted through the “hard approach” through the rigorous but highly effective Gurukul method of education.

After the “convocation” the student returns to his abode (home) and enters into the next stage. He enters into the next stage of life duty, Artha fulfillment, meaning the creation of material wealth through Dharma path and setting up his home and making himself self-sufficient and adequately comfortable. This again is a duty, not a whim which one could “take it or leave it”

Having made himself comfortable materially, man enters into fulfilling his desires in the Kaama stage of duty fulfillment, in which he is prescribed to fulfill all his desires with Dharma as the guideline following the path of moderation (not overindulging, neither repressing his desires).This includes settling with a married partner, having a family, raising children, nurturing them and sowing Values in them (all activities of involved living, in short)

The last duty for man should strive to fulfill is the attainment of Moksha. In the Kaama stage, he goes through involved living of life. Although it is prescribed that he has fulfill his Kaama tendencies through moderation, man tends to overindulges or underindulges as a result he experiences a certain attachment with his “not fully experienced and not fully expressed” desires. Through understanding and careful steps he should address these issues and enter into Moksha stage, where the individual enters into

transcending (going beyond the twin attributes of attraction and repulsion, not getting affected by the extremes, by joy or sorrow). He practices the wise art of detachment both mentally and physically from the world of interaction, involvement and indulgence. At the end he is “ready” to meet the Creator through “shedding his mortal coil” (physical death) into the life thereafter. This stage is prescribed to make the transition spiritually easier and meaningful and less painful.One could compare the Purushartha model with Maslow’s Pyramid. The basic notable difference is that in the Indian context need fulfillment has to happen with Dharma as the first stage not through the physical need fulfillment as the first stage. Artha, Kaama Moksha stages are similar to the five stages of the Maslow’s Pyramid, with the additional base at the base of Dharma.

LEADERSHIP IN THE INDIAN CONTEXT

Leadership is the natural ability of any individual to direct any one or a group of people towards getting some goal accomplished.

Leadership in the Indian context is a “build-up” process. It an overall build-up of various human attributes that one builds up from his younger days to be accepted as a Leader.

Leadership in the Indian context has its foundations on ethical base and character of the individual. They are paramount for a person to be accepted as a Leader. Results have to ensue from a strong ethical base and character (following the Dharma-Artha-Kaama-Moksha path).

As a result of his ethical behavior and moral practices, he commands respect and inspires others to follow him. Thus he commands, rather than demands respect.Such people who have rigorously lived a Dharmic life automatically qualify to be a Leader, and when they run businesses they run Dharmic businesses, based on human values and relationships leading to profits.

Unlike in the Indian context Leaders in the West are driven by tangible factors of achievement and material success. As a matter of fact, leaders in West are focused on issues of dominant leadership, where leaders are glorified and talked about as super achievers, with media exposure. In the Indian context, on the other hand, Leaders emerge from a background that comes from acceptance by society, (because of the virtues) and not by “being thrust” upon them. He is pleasantly and willingly accepted as a leader more by nomination than by “thrust and domination”. Indian leaders are accepted as leaders only when they are seen to be Dharmic in action, whereas the Western leaders are accepted as leaders when they are result-oriented and goal focused, the Dharmic part of the task, being given a secondary or little importance (more by default rather than design)

Leadership is symbolic of hero worship in the Indian context, because the Indian leader is seen as a paragon of virtue from which emerges results and goal achievement. While in the Western context, the Leadership symbolism is functional in content. Beyond the functional aspect, there is hardly any “mass hysteria” over the Leadership position.

DHARMIC LEADERSHIP

We have come across principle-centered Leadership which Stephen Covey talks about. Simply stated, Dharmic Leadership is an all-encompassing approach towards leading people into goal achievement. It emphasizes as much on the means as on the ends. In fact, there is a greater emphasis on the means. Dharmic Leadership is based on the concept of Dharma, which includes the path of Truth & Righteousness. In the corporate context, to be a Dharmic Leader is not easy. On one hand we have the challenges of performance in a highly competitive marketplace, while on the other hand we have the brand/image of the company to be maintained in the marketplace as a truly fair and ethical player.

While in the past due to certain compulsions, companies “mindlessly” and/or “ignorantly” emphasized on results (ends) and did not give importance to the means, in the global businesses of today, companies have increasingly become conscious of their brand and image. To create an enduring true brand, one needs to be value-centered, in other words Dharmic centered. Hence Dharmic Leadership is more relevant today and imperative to be understood and followed and propagated.

LEARNING IN THE INDIAN CONTEXTVS

LEARNING IN THE WESTERN CONTEXT

Learning, as we all know is the process of acquiring knowledge to know about something. This definition presupposes that we do not know about that something.In other words, it presupposes that we are ignorant and through learning we become knowledgeable. This is typically the outside-in approach towards Learning, largely followed in the conventional Western model of Learning processes.The Eastern concept of Learning compares and contrasts with the Western concept in many aspects.

The Eastern concept of Learning starts of with the idea that we are embodied Jiva Atmas emerging from the All-knowledgeable Cosmic Power (Param Atma), the attributes of the Param Atma are present in our Jiva Atmas. The attribute of Param Atma being All-Knowledgeable is also present in us. Thus we are not ignorant; on the other hand we are All-Knowledgeable, an attribute we are not aware of because of the sheaths (koshas) of Ignorance that covers our Jiva Atmas.

The Eastern concept of Learning, thus, forms the process of unraveling the fact that we are not ignorant and that we are All-Knowledgeable. This is an Inside-out approach. The Western approach is largely based on perceivable facts and verifiable attributes that are measurable and the use of logic.

The Eastern approach, on the other hand, is based on observations, experiences, and contemplations on information that is made available through Sruthi & Smrithi. The writings

are, thus, deeper in content and context than what is merely understood at the primary level.

Shruthi means Hearing, rather Attentive Listening. The Vedas are also known as Shruthi, because the Vedas have come through Hearing form Master to Disciple down the line.

Smrithi means Contemplation. Along with Shruthi, i.e. Attentive Listening, one needs to practice Smrithi, of contemplating on what one attentively listens, trying to absorb and find deeper and deeper meaning with an idea of a understanding the larger & related picture.

MIND STILLING & DHYANA

Mind stilling is a form of mind control thorough careful thought channeling. We are a “storm“of mixed thoughts most of the time. Every time we want to concentrate or focus, we find ourselves “making efforts” to concentrate or focus. The mind i. e. the Mano Maya Kosha follows the streaming principle like water. If thoughts are “forced” to be contained then the thoughts “fill” the same very “container”. On the other hand if the thoughts are “left alone” and just observed, they take a natural course of flow, which does not ‘disturb” the individual with opposing and mixed thoughts.

Mind stilling is a process in which thought streaming is “observed” by the individual without any “effort”. This is taught by a qualified Master. While observing the thoughts, a stage comes when the thoughts are seen to flow and their randomness does not affect the individual. The individual takes the position of an “observer” rather than a “involved particiapant”. The dissociation of the person from the thoughts through observation leads to disidentification of the thoughts as “mine”. Hence the mind gradually becomes calm and still. Hence the term Mind stilling.

Dhyana is a form of meditation. By adopting a calm disposition, the individual does observation of a form or chants a mantra. There is a focus but without effort. It is more of a happening rather than a doing. Initially it starts with a guidance through effort, till the observation starts. Then on, the observer takes over and acceptance follows. For Dhyana to be effective, the prescribed conditions are calmness, let-go, observation, effortlessness or minimum effort. The key is to not to put in effort and thus keep the stress totally out.

ROLE OF GURU-SHISHYA PARAMPARA IN MODERN INDIAN BUSINESSES

Approach to the answer:

Traditionally and conventionally Indian Businesses have operated like a family. In a typical family model there exists a patriarch – a father figure or matriarch – a mother figure who acts a “guru” (mentor) treating all others as “shishyas” (mentees).

This position is adopted on the basis of traditional strength in business acquired by the patriarch as a result of whom he/she knows life more than just the ordinary. In the recent post-liberalized India, businesses including family businesses were subjected Western influences of management styles and Western Management success factors. These were predominantly task-oriented. Tangibles mattered more than intangibles.

The hallmark of the Guru-Shishya relation is the implicit Trust which the Shishya has on his Guru, A Trust that emerges from the faith that the “Guru knows what is best for me in line with my Personality. He will lead me to Transformation. He is a form of the Creator who has come into life to redeem me from the entrapments of the material world”

In a typical business, those employees who stick on in an organization over a period of time, understand the overall vision/mission of the organization, is spite of the inconsistencies. Such employees have a deeper meaningfulness towards their Roles and Goals. They are committed and seek more guidance and look up to someone who could act as a Mentor/Coach. Usually they get “attracted” to seniors with whom they have Value-congruence and with whom they have established Comfort Zone. By default, they get a Mentor/Coach. The Mentor as a result, also acts like a spiritual guide of sorts, guiding and protecting the Mentee from the vagaries of Corporate “jungle”.

The commonality between the Guru-Shishya and Mentor-Mentee relationship is that both are based on mutual Trust and Comfort Zone. The differences are quite a few. While the former is based on a rigorous path, the latter is a relatively easier path. Moreover the end purpose of the Mentor-Mentee is restricted to Corporate Ethics/Goal achievement, while Guru-Shishya relationship has a wider implication, goes beyond the Corporate requirements into Self transformation of the Individual with no selfish agenda on behalf of the Guru.

Although in traditional Indian (family-run) businesses we had the patriarch acting as a guide to all his employees, in modern Indian business which is professionalizing, we have a combination of the old method and the new one.

ROLE OF SRUTHI AND SMRITI IN THE INDIAN LEARNING PROCESS

Hindu religious literature, the most ancient writings in the world, is of two types: primary scriptures (Sruti) and secondary scriptures (Smriti). The Sruti scriptures are of divine origin, whose truths were directly revealed to ancient rishis (sages) in their deep meditations. The Smriti scriptures are of human origin and were written to explain the Sruti writings and make them understandable and meaningful to the general population. Sruti scriptures include the four Vedas (Rig, Yajur, Sãma and Atharva) and the Bhagavad Gîtã,

and constitute the highest religious authority in Hindu religion. Smriti scriptures include five distinct groups of writings :

Itihãsas (History or Epics) Purãnas (Mythology) Dharma Shãstras Law Codes Ãgamas & Tantras Sectarian Scriptures. Darshanas Manuals of Philosophy

Traditional Indian learning process has emerged form the twin practices of Shruti and Smriti, i. e. Listening and Contemplation, the very basics of effective communication. The various scriptures have come down to modern through the process of these two methods. The various “complex Truths “of the world have been passed down form “mouth-to-ear” in an encrypted form – Shlokas. These have a basic meaning and several levels of deeper meanings.

Instead of writing them, they were told verbally. When we listen we have both subjective aspect and objective aspect to the listening,

(while when we read a written matter, the subjective aspect is most predominant). So each individual starts interpreting both subjectively and objectively in his own unique manner. There are discussions and debates and point of views which result in going deeper levels of understanding the “hidden secrets” through Smriti that is contemplation.

Everyone thus goes through the alternating cycle of Shruti and Smriti continuously like a communication loop.

It ensures that the learner identifies the subjectivity of his understanding and separates it form the objectivity of his understanding, thereby the ‘issue” from the “personality”

In corporate world today there is an emphasis on Communication, especially effective listening. Many senior managers in spite of being “successful” seem to be poor listeners. Many a time, Corporate Communication has different interpretations with various managers. The cultivation of Shruti & Smriti methods is very useful in these contexts. In fact Corporate Training is including such modules involving, reading, listening and contemplation Cases, more to develop soft skills than analytical skills.

ROLE OF SUPERSTITION IN INDIAN BUSINESSES

Superstitions are as old as Mankind. Anything without an easy-to-understand logical explanation could be termed as Superstition. Superstitions have interesting existence in Society. Although everyone perceive Superstition as irrational, they all follow them in one form or the other. Many do not confess or they would add some supportive logic for their Superstition when they are “caught”.

Western & Eastern cultures all have their share of Superstitions. But due the economic conditions prevailing in the West, they had be collective logical in their approach towards living. So, by and by, there was a collective suppression, ridicule, even punishment of superstitious people.

Superstitions have their origins, in most cases, in some logical practices of situational conveniences adopted at certain points of time. At that time there are people who practice

these actions through an understanding. Over a period of time, these practices remain, but the creators of these practices pass away. Many a time the successors of these creators are not fully aware of the reasoning behind these practices and they add on their own interpretations to thus diluting the real significance of the practices. Gradually, the reasoning is “lost” but the practice remains. When someone questions the body for logical reasoning they seem to not have it and they fumble. With movement of time, situations become different and needs become different. A practice that was once relevant does not seem relevant anymore. So people question that practice and when it does not explain the relevance, they reject it as superstitious outdated practice.

One cannot really pinpoint and say that all Superstitions have a deeper reasoning. But some of the Superstitions have a deeper connotation and needs to be “delved into”. Thus we have people who follow superstitions blindly and some of them understand the deeper significance and follow them through an understanding.

Superstitions, whether relevant or not, when followed by the individual gives him a meaningful and a deep comfort zone of operation. And inexplicably at many times though, people get “reinforced” through Superstitions in their work situations.

Indian businesses are known to follow Superstitious practices for long, as much as their Western counterparts. The CEO of an Indian company comes from an Indian Ethos which is full of Superstitions. Moreover, whenever an Indian faces too many Unknowns, he does not use his rationale the way the Westerner does. One of the things he banks on is Superstition. Through the practice of Superstitions (with his own inner reasoning) he develops a Comfort Zone and meaningfulness and “faces” the Unknowns.

In case of Eastern cultures the practice of Superstitions are very obvious, because they do not “cloak “them with logic. But in the West, Superstitions are never “known to be followed” and even they come to light, are clinically “dressed in acceptable “logic”.

The discussion is drawing the attention to the fact that logic alone is not the driver in business decision making. Approaches other than logic play a vital role in the case when the Unknowns and immeasurables are more. The “gut-feeling” decision maker is a combination of logic and “irrational” practices. But, practically all of them would not admit it for fear of ridicule, because in the world of business, especially with the Western model approach, there is an emphasis on logic and irrational practices are discounted and discouraged.

The point to be noted is that Indian businesses have been conventionally been driven by Superstitious practices either blindly or with understanding and are also now being driven partially driven by Superstitions. The only difference now is that those who follow Superstitions seem to have a spiritual reasoning or a logical reasoning, thanks to the advent of the New Age Manager and the GeneXt manager.

SCRIPTURAL TERMS TO BE REMEMBERED

There are certain terms drawn from the Scriptures which are to be known and used appropriately and relevantly in answering questions.

Some of these are:

1) Aham Brahmasmi…….”I am the Creator” (empowering statement from the Vedas implying that I am more than what I think I am. Since I am a part of the Supreme Creator, I have His properties too. So I can create almost anything. Also it implies that whatever happens to me ultimately is my creation (by conscious/unconscious choice). There are several interpretations, based on the Smriti practice of contemplation.

2) Tatvamasi …..”That thou art” (Several interpretations are available. It is a statement of Absoluteness which states that “realize that you are more than the just the body and mind and the attributes”. By addressing the Creator the Vedas suggest that man contemplates on this statement and experiences the true Reality of Bliss)

3) Sarvey Bhavanthu Sukhinaya…….”Let everyone be Happy” (It is an all-inclusive approach where one is taught to seek Happiness for all, not selfishly for oneself alone. Most of the Scriptural statements address the group, rather than the individual. Thereby one sows the Value of tolerance, gratitude, equality, state of benign existence. This comes from the concept of Divinity, wherein one rises above the Mind and Intellect attributes of discriminating and gets in touch with the Oneness of Creation.).

4) Asathoma Satgamaya, Tamasoma Jyotirgamaya, Mruthyoma Amrutamgamaya…..”Lead me from Untruth to Truth, Lead me from Darkness to Light, Lead me from Death to Immortality” (It represents the invocation that any student has towards any learning. In the learning process, we come across deception which appears as “truth”, we also come across some learning that deludes us into believing that we are getting enlightened, and we come across instances when the knowledge we are gathering {although appearing very clear and meaningful}could lead us into doom. This is the result of our logical world of existence where we use our Mind and Intellect to define things. Through this mantra, we understand that there is a Creator whose Grace is important to be showered upon us, over and above the worldly knowledge that we gather and actions that we perform. Prarthana (Prayer) and Prayatna (Efforts) go hand in hand.)

5) Om Shanti, Om Shanti, Om Shanti ….Peace, Peace, Peace (The concluding part of any prayer usually has this thrice repeated conclusion. There are several interpretations to why this is done. One of the reasons is while doing our prayers; ignorantly we might have invoked certain negative energies or been subject to certain violent thoughts, actions, and words. By uttering Om Shanti thrice, we are invoking the Creator to re-establish Peace in and around us….Sthula Sharira, Sukshma Sharira, and Kaarana Sharira. By this we radiate Peace to all around us. Even the (benign) effort of a prayer could subtly create violence in us, unknowingly.)

6) Sarvattomaam Pahi Pahi Samaamtaath…… Protect everyone equally {O, Creator} (this incantation reflects the concept of Divinity we follow and the all-inclusiveness with which we live. We pray that everyone, not us alone, is protected from Evil. Regardless of what sort of a person one is, we have this Universal attitude of not only pardoning him, but also going one step further in selflessly praying to the Creator for his deliverance from Evil)

7) Yatha Raja Thatha Praja….. As the King, so the subjects (Based on Dharmic Leadership, the king is considered next to the Creator in the traditional Indian Ethos. He is supposed to possess all divine properties along with his inborn capacity to protect his subjects. What the king does, the subjects follow. Thus if the king is just, the citizens are just in their dealings. It is thus necessary that the king needs to be noble in his disposition and dealings with a great sense of responsibility and accountability with minimum selfish needs/desires. The sense of Trusteeship is followed by a noble king.An example is of King Janak who ruled his kingdom with a detached involvement as a Nishkama Karma.)

8) Matru Devo Bhava, Pitr Devo Bhava, Acharya Devo Bhava, Athithi Devo Bhava….. Mother is God, Father is God, Teacher is God, Guest is God (This again emerges form a deeper concept of Divinity. We come to this Earth as children of our parents. They are instrumental to bring us here, hence they are God….. creator whom we know with deep bonds. Our next important contact after our parents, is our Teacher who takes us to the path of learning and transformation, hence he is considered as God. The Guest who comes to our homes is considered a form of God coming home to partake of our joys and sorrows. The Guest gives us an automatic scope to fulfill our duty of serving Society which gives us all the resources to lead better lives.)

SELF CONTROL

Self Control is a way of life and an attribute that Indians profess and practice as a discipline.

We are constantly swayed by opposing attributes like Happiness and Sorrow, Peace and War, Like and Dislike, Victory and Defeat, etc. This is a result of our desire to constantly attain happiness.

Eastern living advocates the need for Self Control as a means of keeping in the centre –path of moderation, such that one does not over indulgence or abstain from living a complete live.

One of the qualities that we imbibe is of delayed gratification of any desired object, instead of the Western approach of instant gratification.

The delayed gratification makes us appear slow in decision making in the eyes of the Western world. It must be understood that this quality of delayed gratification has emerged from the past due to several reasons: Scarcity of resources & multiplicity of wants; Optimum utilization of resources with minimum wastage after careful thoughtfulness; etc.

But underlying all these is the spiritual context of pausing before using any resource responsibly from the viewpoint of Self Control of the Individual leading to his “progress”. It is the action-step of response rather than reaction to a stimulus. An ordinary person (unevolved) reacts almost instantly to a stimulus without careful thought to the repercussions of the reaction; while an evolving person responds to the stimulus. Between stimulus and action he pauses, thinks and then acts. This is the form of Self Control that has been the integral part of the Indian ethos.

Yoga is the most popular, time-tested form of Self Control that takes care of, if practiced diligently, the upkeep and nurturing of the five sheaths/koshas of which Man is

made.(Anna Maya Kosha, Prana Maya Kosha, Mano Maya Kosha, Vignyana Maya Kosha, Ananda Maya Kosha)

The system of Yoga created by the great sage Patanjali consists of eight stages of practice and is known as Patanjali’s Eight-fold path of Yoga.The stages consist of: 1: Yama. 2. Niyama 3. Pranayama 4. Asana 5. Pratyahara 6. Dharana 7. Dhyana 8. Samadhi.

Yoga takes care of three types of purification: a) Vichara Shuddhi – thought purificationb) Bhava Shuddhi – feelings/emotions purificationc) Atma Shuddhi - Being purification.

By purification is meant the clarity that is brought about to experience a healthy/happy balance of the Mano/Vignyana/Ananda Maya Koshas (much needed to attain reach the Supreme Source from where we emerge and need to go back)

SIX MAHAVAKYAS

1. Ayam Atma Brahma The Self is Brahman.2. Tat Tvam Asi That thou art3. Prajnanam Brahma Intelligence is Brahma4. Sarvam Khalvidam Brahma Universe is Brahma5. So’ ham He am I

These are statements of the identity of the individual consciousness with the Absolute or Divine reality. They all derive from and merge into Om (AUM), the Divine Word of "I am all". The basic teachings of the Upanishads are summed up in six great sayings (Mahavakyas). These are :

"I am Brahman" (Aham Brahmasmi). This states the identity of the inmost consciousness of the individual with that of the supreme Divine. The ultimate truth of Vedic knowledge is not that some great savior is God or the Lord or that such and such a God or name and form of God is the supreme. It is not the worship of a person, book, image or idea. It is not even the worship of God. The Upanishads say that whatever we worship as truth apart from ourselves destroys us. They teach that our own Self is the true Divinity, that it is the presence of the absolute within our heart and all the universe.

"The Self is Brahman" (Ayam Atma Brahma). This also states the identity of the soul with the Absolute but in a more objective and less direct manner. Not only is our Self the Divine. It is the same Self in all beings that is the same Absolute truth.

"That thou art" (Tat tvam asi). Whatever we see or think about we are that. Not only is the I That, the You is also That. We are that ultimate I and Thou in all. The consciousness in the other is also the Divine.

"Intelligence is Brahman" (Prajnanam Brahma). Our discernment of truth is the truth itself. It indicates that the Divine intelligence is present within us and has the power to

return us to the Divine. Our inmost intelligence is that supreme intelligence through which we can merge into the Absolute.

"The Universe is Brahman" (Sarvam Khalvidam Brahma). The entire universe is the Divine, which includes our self. The Divine is not only the consciousness principle in you and I, it is also the being principle in all things. It is the ultimate object as well as the inmost subject in all beings. It is one and all and all in one.

"He am I" (So'ham). This shows the identity of the self with the Divine Lord inherent within the natural movement of our breath. "So" is the natural sound of inhalation, "ham" of exhalation.

These are statements of the identity of the individual consciousness with the Absolute or Divine reality. They all derive from and merge into Om (AUM), the Divine Word of "I am all".

THE FOUR YUGAS OR EONIC PERIODS

Creation of the Universe transcends the Time dimension. In the Sanatana Dharma, these periods are marked by noticeable metamorphosis in mankind as a collective body.The time periods mentioned run to thousands of years and are termed as Yugas.The Yugas that have unfolded so far since the first creation are: Kritya Yuga, Dwapar Yuga,Tretya Yuga and Kali Yuga. One more Yuga, mentioned in the scriptures, is the Satya Yuga which is yet to unfold.

1. Kritya Yuga: In the beginning, we had the Kritya Yuga characterized by Virtue, Wisdom, and Religion. People were filled with Sattvic Gunas (divine properties) and to “reach” the Creator, they practiced Tapas or “meditative contemplation”, the highest and the most difficult path to reach the Supreme.

2. Dwapar Yuga: With the closing of the Kritya Yuga came the Dwapar Yuga, characterized by the dilution of Sattva Gunas and the infusion of Rajasic Gunas ( action-ridden properties arising out of passion). The people in this Yuga practice “Yagnas” (sacrificial fires wherein offerings are poured) to “reach” the Supreme.

3. Tretya Yuga: The advent of this Yuga, following the Dwapar Yuga is characterized by the infusion of Tamasic Gunas (properties of indolence, inertia, inaction) into the individual, with a further dilution of Sattva Guna. The people practice religious rituals and singing the glory of the Lord invoking His blessings.

4. Kali Yuga: The present age in which we live is the Kali Yuga characterized by the predominance of Tamasic Gunas and practically very little Sattvic Gunas.In this Yuga; people practice the group singing of the Lord in the form of Namasamkirtanam.

How is this relevant to the individual/organization in today’s context

We are living in an age of Tamasic/Rajasic predominance. There is overall material progress and prosperity. Individual consumerism has taken over group contentment of the past. More and more want to increase their standard of leaving, driven by all-round consumerism. Greed-driven living has replaced need-based living of groups. We are all pulled in the opposite directions of high material indulgence and the need to find larger meaningfulness in life. Increased materialism leads to greed and dissatisfaction and today we are caught up in a stressful state of existence, wherein human sensitivity has been hijacked by human indifference. We are hard pressed for time and are not in a position to connect to the Almighty even if we have the desire to do it.

THE SIGNIFICANCE OF FOUR VARNAS AND FOUR ASRAMAS

The ancient system of division of labour came to be misunderstood due to malpractices as the infamous caste system. The caste system is condemned even today more vociferously to the extent that the source from where it is supposed to have emerged - The Manu Smriti is condemned.

Manu is believed to be the Aadi Manav (first human) and is supposed to be the Father of Mankind. (In Christianity we have Adam and Eve as the first “parents” of Mankind).

Manu created a set of rules needed for living a harmonious social living. This is famously known as “Manu Smriti”, a compilation, comprising among others, principally of the roles that man and woman need to play to fulfill duties and obligations of living.

It must be remembered that the compilation was valid and quite relevant for the times when the Manu Smriti was written and compiled, based on man-woman roles & duties, social equations etc. With time progressing, the relevance needed to be modified with changing man-woman roles & duties and social equations. Although many claim that Manu Smriti is outdated for modern times, we need to remind ourselves that certain practices that are prescribed are based on basic spiritual Truths which are the same for all times. Only a “well-read” and “well-experienced” person who is objective in his fact- finding and analysis and focused in his approach would be in a position to interpret it in a time-relevant manner.

The four Varnas are: Brahmin, Kshatriya, Vaishya and Shudra. The original purpose of these divisions in society was based on divisions of labour and distribution of tasks based on the basic nature of the person. (The basic nature being the Gunas: Sattvic, Rajasic, Tamasic). Tasks were allocated and distributed based on the perceptions of the individual nature and capabilities. At that point of time, the distribution was based on the family to which the person was born. It is said that heredity gets transferred through birth, so the qualities of the person were supposed to be a part of his grooming. (In Personality Theory we come across the role of Heredity as a contributor to the Personality of the individual)The Brahmins are supposed to be of Sattvic disposition and upholders of Dharma taking care of activities of the religious practices like the temple rituals, etc, education and higher

studies, etc. They acted, as a result of this, as advisors to the Kings on matters of spiritual and related context.

The Kshatriyas are of predominant in Rajasic Guna and were to take up the task of warriordom and protection of the land and life. The royalty belonged to this caste and had the Brahmins as their advisers and “conscience keepers” for the kingly clans. They came next in hierarchy after the Brahmins.

The Vaishyas were involved in the trading and commerce of the Land. They are predominant in Rajasic and bit of Tamasic Guna. They took care of the business activities of the Land and the monetary system of the Land. They came next to Kshatriyas in hierarchy.The Shudras were considered to be of menial disposition and were having Tamasic Guna in predominant in them. They were assigned the tasks of tasks of housekeeping, cleaning, etc. which were considered to be “lowly”. They came next/last in hierarchy after Vaishyas.

These divisions of labour unfortunately resulted in caste system and inherent evils of discrimination and domination by the “upper castes”. To this day the Caste system arising from the Varnas is haunting Indian society. It must be remembered that the Varnas were meant for Division of Labour and not to create divisive castes.

In modern-day living, the interpretations of the Varnas have to be understood (not the Caste system) in the context of the “the right job for the right person”….in HR practices, meaning thereby: allocate jobs as per basic traits of the individual instead of “fitting “people into jobs they are not cut out to do.

Based on the classification in line with the predominant Gunas, we could identify and allocate right people with Guna- compatible jobs.

The Asramas consists of the stages which a man goes through during the process of physically growing up. In the Indian context, there are four stages: Brahmacharya, Grahastahrama, Vanaprastha and Sannyas.

Each of these is stages for which are prescribed certain do’s and don’ts and certain disciplines, appropriate to the spiritual progress of the individual.Brahmacharya is the stage of childhood to premarital youth stage. This is the learning stage of life when the entire focus is only transformational education involving learning multiple skills and developing oneself into facing life after. Usually this stage was spent at the Gurukul under a competent master, the Guru.

Grahastashrama is the stage when the grown up and learned youth enter into family life by getting married and raising a family and nurturing the children. The upkeep and the wellbeing of the family is reinforced by the individual in this stage of life, so as to make the family members self sufficient and confident to face life.Vanaprashtha is the stage where the individual having done his basic duties for the family, prepares to withdraw from active involvement into passive presence. This stage is prescribed for various deeper reasons. Firstly, to make the individual develop a detachment towards worldly attachments. It starts with mental processes of detaching through reducing involvement in family and social life. Secondly, Vanaprastha prepares the individual to face the imminent separation from the material world –for death. Thirdly, this stage takes the individual through mentorship and adviser to the family from a detached angle.

Sannyas is the stage when the individual physically withdraws from all family and social ties and goes to seclusion of the forest. The purpose is to introspect and prepare him

to “meet the Creator” and make the transition from living world to the next world meaningfully understood and least painful.

These stages are prescribed to have a disciplined progress towards our only Goal of life, viz. returning to the Source from we all emerge. (Reflect on the similarities and differences with Maslow’s Pyramid and correlate)

THE VEDAS

The Rig Veda is the oldest of the Vedas. All the other Vedas are based upon it and consist to a large degree of various hymns from it. It consists of a thousand such hymns of different seers, each hymn averaging around ten verses. The Rig Veda is the oldest book in Sanskrit or any Indo-European language. Its date is debatable. Many great Yogis and scholars who have understood the astronomical references in the hymns, date the Rig Veda as before 4000 B.C., perhaps as early as 12,000. Modern western scholars tend to date it around 1500 B.C., though recent archeological finds in India (like Dwaraka) now appear to require a much earlier date. While the term Vedic is often given to any layer of the Vedic teachings including the Bhagavad Gita, technically it applies primarily to the Rig Veda.

The Rig Veda is the book of Mantra. It contains the oldest form of all the Sanskrit mantras. It is built around a science of sound which comprehends the meaning and power of each letter. Most aspects of Vedic science like the practice of yoga, meditation, mantra and Ayurveda can be found in the Rig Veda and still use many terms that come from it.

While originally several different versions or rescensions of the Rig Veda were said to exist, only one remains. Its form has been structured in several different ways to guarantee its authenticity and proper preservation through time.

The Sama Veda is the Yoga of Song. It consists of various hymns of the Rig Veda put to a different and more musical chant. Hence the text of the Sama Veda is a reduced version of the Rig Veda.

Its secret is in its musical annotation and rendering. The Sama Veda represents the ecstasy of spiritual knowledge and the power of devotion. The Rig Veda is the word, the Sama Veda is the song or the meaning. The Rig Veda is the knowledge, the Sama Veda its realization. Hence the two always go together like husband and wife. The Rig Veda is the wife and the Sama is the husband.

The Yajur Veda seen by the outer vision is the Veda of ritual. On an inner level, it sets forth a yogic practice for purifying the mind and awakening the inner consciousness.

Several versions of the Yajur Veda exist, which differ in a number of respects. It was the main Veda used by the priests in ancient India and has much in common with the Egyptian Book of the Dead.

Its deities are the same as the Rig Veda. The purpose of the ritual is to put together and recreate within ourselves the Cosmic Man or Indra. The ritual is to recreate the universe within our own psyche and thereby unite the individual with the universal. Its series of sacrifices culminate in the Atmayajna or the self-sacrifice wherein the ego is offered up to the Divine. While the lesser sacrifices win the lesser worlds, the Self-sacrifice wins all the worlds and gains the greatest gift of immortality.

The Atharva Veda is the last of the Vedas. It has not always been accepted as a Veda, which are often spoken of as three. It still contains many hymns from the Rig Veda but also has some more popular magic spells which are outside of the strictly ritual-knowledge orientation of the other Vedas.

Like the Rig Veda it is a collection of hymns but of a more diverse character, some very exalted like the Rig Veda others of more common nature. As such it gives us a better idea of the life of common people in Vedic times.

Atharvan is also an important figure in the Zoroastrian religion. Atar is the Persian name for fire and the Atharvan is the fire priest. The deities of the Atharva Veda are also the same as the Rig Veda although Rudra-Shiva assumes a more visible role. The language is a little simpler and less variable in its forms

The Vedas are the ancient scriptures or revelation (Shruti) of the Hindu teachings. They manifest the Divine Word in human speech. They reflect into human language the language of the Gods, the Divine powers that have created us and which rule over us.There are four Vedas, each consisting of four parts. The primary portion is the mantra or hymn section (samhita). To this are appended ritualistic teachings (brahmana) and theological sections (aranyaka). Finally philosophical sections (upanishads) are included. The hymn sections are the oldest. The others were added at a later date and each explains some aspect of the hymns or follows one line of interpreting them.

The Vedas were compiled around the time of Krishna (c. 3500 B.C.), and even at that time were hardly understood. Hence they are very ancient and only in recent times has their spiritual import, like that of the other mystery teachings of the ancient world, begun to be rediscovered or appreciated even in India. Like the Egyptian teachings they are veiled, symbolic and subtle and require a special vision to understand and use properly.

The great compiler of the Veda and Puranas was Vyasa Krishna Dwaipayana. He was said to be the twenty-eighth of the Vyasas or compilers of Vedic knowledge. He was somewhat older than the Avatar Krishna and his work continued after the death of Krishna. Perhaps he is symbolic of a whole Vedic school which flourished at that time, as many such Vedic schools were once prominent all over India and in some places beyond.

In classical India there were four ways of getting things done: sama, dama, bheda, and danda. Danda means punishment - which is not a good approach, unless you happen to be extremely powerful. Bheda means diplomacy, which you can employ if you are really clever; but in dealings with gods and goddesses, diplomacy does not usually work very well. Dama means offering, and offerings are a good way to go. Sama means appeal to reason and rationale, which is also wise. Working with sama and dama together is usually a good approach for dealing with beings like Ganesha: give him things that he wants, explain politely and clearly what you'd like, and there is every chance that he will cooperate.