Yatra naryastu pujyante ramante tatra Devata, yatraitaastu na pujyante sarvaastatrafalaah kriyaah" is an often-quoted Manu's saying. Manusmriti (3.

56) - which translated reads, 'wherever women are given their due respect, even the deities like to reside there and where they are not respected, all actions remain unfruitful'.

Women Held in Highest Esteem "It is clear that the internal evidence of the Manusmriti that the anti women picture of Manu presented by some is baseless and contrary to facts. The provisions concerning women in Manu have been inspired by his sense of respect, justice and goodwill and his concern for their security and equality with men. Here are some facts of evidence in support:Maharshi Manu is the first great man of the world to have given the society the highest ideal about women which adds remarkably to the dignity, status and self respect of women. Yatra Narestu pujyantey ramantey tatra devata Yatreta too na pujyantey sarva tatrafla kriya. (Manusmriti 3-56) The correct meaning of the verse is: Gods (who stand for divine qualities, good deeds, sweet nature and blessings for the family, for obedient children and other coveted possessions) make their abode in the household in which women are treated with respect. However, where they are not shown any respect, all ventures and undertakings end in a smoke. There can be no better proof to show the reverential attitude of Manu towards women than the extremely respectful and beautiful adjectives used for women by him. He says that women in the family are instrumental in bringing good luck to the household, they are respectable; they are illuminating by their very presence and decorative in appearance they are a symbol of prosperity they are the mistresses and the sole managers of the household; they are heavenly in influence; they are conducive to a smooth worldly journey (ix-11,26,28;v-150). He adds that people wishing for their welfare must respect women, and that those families and households in which women have to suffer slights, go to dogs. According to him the real happiness and welfare of a household lies in the happiness and welfare of the women in it (Manu Smriti III-55-62). So he instructs the husband and the wife in the household to remain happy and satisfied with each other, not to act against each other and not to indulge in any such activity as may lead to their separation (Manu Smriti IX-101-102). Only one verse will suffice to bring out Manu's feelings: Prajnarth mahabhaga pujhra grihdipatya Istriya triyashc geheyshu na visheshosti kashchan (Manu Smriti 1-26). It means that women bring good luck to a household through procreation; they deserve respect and reverence; they irradiate the house with their presence. In fact there is no difference between the goddess of wealth and women." 2. SON AND DAUGHTER HAVE EQUAL STATUS "Those unacquainted with Manu's code will be pleasantly surprised to be informed that Manu is the first law-giver to have ordained that son and daughter enjoy an equal status in the family. He has given this concept a constitutional validity. He says: putrena duhita sama (Manu Smriti 9-130) which means that daughter is at par with son in every respect." 3. SON AND DAUGHTER:EQUAL PARTNERS IN PARENTAL PROPERTY. "Manu regards both the son and the daughter as equal heirs to parental property. This opinion finds a

mention in the Manusmriti in ChapterIX-130,192. This very view has been quoted in the Nirukta as follows: Avishashna putrnam dayo bhavti dharmata Mithunana visergadoo manu svembhuvobriveet (Nirukta iii-1-4) It means in the beginning of the creation Svayambhu Manu ordained and decleared that there is equal right for son and daughter in the ancestral parental property. Manu has infact enhanced the importance of girls in the house-hold by laying down that only daughters (and not sons) are entitled to inherit the personal property of the mother(Manusmriti IX-131)". 4. SPECIAL INSTRUCTIONS FOR THE SAFETY OF WOMEN'S PROPERTY "Manu has ensured that nobody usurps the property of women under the impression that they are weaklings. He has laid down that people making such attempts, howsoever close they may be to the concerned woman, should be given the same punishment as has been presctribed for thieves (Manusmriti IX-212, III-52, VIII-2,29)." 5. STRINGENT PUNISHMENT FOR CRIMES AGAINST WOMEN "Manu has tried to ensure the security of women by laying down that the kidnappes and killers of women should be awarded capital punishment and the rapists be banished after being tortured (VIII-323, IX0232, VIII-352). Manu has given clear instructions for the redressal of all difficulties, big or small, facing women. Men have been instructed not to quarrel with mother, wife and daughter (IV-180). There is a provision for punishment to persons levelling false charges against them; to those deserting women even when they are innocent; to those who fail to fulfil conjugal obligations towards women (VIII-275,389, IX4)." 6. MARITAL FREEDOM TO WOMEN"Manu has an ideal approach on the subject of marriage of women. He has conceded to her the freedom of marrying a man of her choice who in her opinion is the most suitable for her (IX-90,91). He has allowed remarriage of a widow and has also sanctioned Niyoga (temporary attachment to a member of the opposite sex for a definite purpose such as procreation, etc)(IX-176,56-63). Marriage is a symbol of affection and respect for girls and, therefore, according to Manu dowry in any form is highly improper and hence forbidden(III-51-54). Earnestly wishing for happiness to women he suggests that it is better to remain unmarried lifelong than to marry a wicked and vicious man (IX-89)." 7. JOINT OBLIGATION AND WOMAN'S INDISPENSABILITY IN THE PERFORMANCE OF RELIGIOUS RITES. "The participation which women get in every field of activities of men in India as sanctioned by Vedic religion is of unique nature and is not to be seen elsewhere. Here no religious rite, no social ceremony and no household venture can be accomplished without women being associated. Manu also has the same creed to propound. So he entrusts the job of accomplishing religious rites and ceremonies to women, and gives directions that such rites should not be carried out without their participation. (IX11,28,96)/ During Vedic period women enjoyed all rights such as the right to study the Vedas, right to the wearing of YAJNOPAVITA(sacred thread), right to doing YAJNA(sacrificial ceremony), etc. They used to embellish the position of Brahma (the director) in the yajna ceremony. They would acquire the position of seers (exponents) of Vedic hymns after having received high education. Manu who regarded Vedas as of AXIOMATIC AUTHORITY in all religious matters was a great advocate of high education and all religious rights for women as ordained in the Vedas. That is why he rules that all the rights relating to women should be carried out under their own supervision with the chanting of Vedic hymns by them (II4,III-28)." 8. PREFERENCE TO WOMEN

"The admirers of 'Ladies first' culture will be gratified to learn that Manu has instructed that we should step aside to make way for women on a priority basis. He also rules that the newly married women, the unmarried girls, ailing expectant and old women should be provided food first and then alone should husband and wife in the family take meals together(II.138, III.114, 116). All these provisions in Manu indicate the high degree of sense of respect and affection he had for womenfolk." 9. MANU NOT IN FAVOUR OF UNRESTRAINED FREEDOM TO WOMEN "It will be only pertinent to clarify in this context that Manu is an admirer of virtues and a great detractor of vices. So he accords all respect to the virtuous ladies and provides for all punishment to the vicious women. One of the characteristics of these provisions of Manu is that he is not in favour of unlimited liberty for women which may make her unsafe and consequently be extremely harmful to her. So he has warned women against jumping the security cover provided to her by the father or by the husband or by the son because such a misadventure on her part can bring a bad name to two families - one her parents' and the other her in-laws' (V-149,IX-56). However, by no means does it mean that Manu is anti-women's lib. This only implies that the first social requirement of women is security which may be provided to her by the State's law and order machinery or some man or by her own valour. Her own valour, more often than not, fails to protect her in a world dominated by sensual dacoits have required male protection and patronage. However, it will not be proper to assess Manu's contentions in the present day political perspective. Today there is a law-enforcing government and yet thousands of women have been criminally assaulted and thus compelled to go to dogs. Rape and subsequent killing of women is the order of the day and the rule of law is rendered ineffectual. The real import of Manu's words can be realized vis-a-vis a situation when there is looseness in administration consequent upon a change in the system of government following violent incidents. It is in such a situation that Manu's words prove to be perfectly true. This analysis make it clear that the provisions made by Manu are neither anti-shudra nor anti women. They are in fact, extremely fair, just, impartial and even -handed. Manu has said nothing objectionable, nothing exceptionable." E - SPURIOUS INTERPOLATIONS IN THE MANUSMRITI AND THEIR SCIENTIFIC EXAMINATION "The aforementioned discussion leads us to the inevitable conclusion that the Manusmriti does have in it a large number of verses carrying noble canons and commandments. However, it is also a fact that the extremely objectionable verses which anti-Manu writers have been quoting and underscoring are imputed to Manu and his Manusmriti. This makes the scripture a carrier of paradoxes. If the later type of verses were also accepted as really from the original Manusmriti it would mean that the book has in it on the one side just and fair rules and regulations and unfair and unreasable and hence despicable proposals and postulates on the other. The crucial question is:Is it an acceptable position that a book should originally carry in it such paradoxes and self contradictory statements and commandments? When there are no apparently self contradictory statements in the composition of even ordinary writers of average intelligence how can there be such paradoxical statements in the write-up of such a legal luminary and religiously righteous sage. A plain, simple and introvertible explanation to this is one and only one: The just and noble laws are those giving the consideration to a man's potentialities, actions and abilities are originally written by Manu and those against these principles, and putting a premium on partial, unreasonable and unjust approach are interpolations added to the Manusmriti from time to time designed to suit the vested interests of interpolators. This explanation gets upheld as correct and just if we make a reference to Manusmriti itself. The original verses are contextually relevant and written in a sober style which mataches with the principles of due consideration for an individual's merits, actions and potentialities so clearly upheld by Manu. The interpolated verses are in a different style and are not only irrelevant and out of context but also thematically discordant. Thus we can determine which verses are original and which ones are interpolated. In brief can be stated the following as guiding principles for telling the original from the interpolated:Again the verses quoted in this article suggesting that women should be given due regard, should enjoy social freedom, have equality with men and have the right to education including the right to study the

Vedas are original and those negating these postulates are interpolations. Some readers may be interested in going deep into the question of which verses are original and why, which verses are subsequent motivated additions and why. They are urged to refer to the Manusmriti(Complete) in Hindi published by the Arsh Sahitya Prachar Trust, 455-Khari Baoli, Delhi. This book carries an appraisal of the book on the strength of arguments based on internal evidence and tells the original verses from the interpolated ones on the basis of universally acceptable yardsticks. This edition of the Manusmriti will prove very useful in securing information regarding the original subjects taken up in the scripture for discussion, regarding the interpolated verses clearly stating why they are decisively and conclusively interpolated and not original, regarding some of the misgivings about the Manusmriti and their resolution in a convincing manner. THIS IS THE LATEST RESEARCH ON INTERPOLATIONS IN THE MANUSMRITI. It is essential to make it clear here that the interpolated verses are no longer a subject of controversy. Instead they have been accepted as such decisively, conclusively and finally. It is a fact of history supported by written evidences that they have been made motivated additions to the ancient Sanskrit literature from time to time. The Mahabharta which originally carried only 10,000 verses has gradually become a stupendous volume of about one lakh verses. Today's Ramayana carries hundreds of more shlokas and those in a hand-written version which is about one thousand years old and which is still lying preserved in the Nepalese archives. The Manusmriti is also sailing in the same boat. As a matter of fact a larger number of additions, alterations and interpolations have been carried out in it. The reason obviously is that it is more related and relevant to the day-to-day conduct and concerns of human beings. So it was subjected to manipulations by vested interests. The scholars of all shades and hues are unanimous on the issue of interpolations in the Manusmriti. The commentaries available on it bear a direct testimony to this fact. The later-day commentaries carry a larger number of verses. There are 170 more verses in Kullukabhattas commentary (12th century) than those found in that of Meghatithi (9th century). Till than the extra verses in the former had not been assimilated in the main body of the commentary and so had to be given in large brackets. There is a variation in the number of verses found in other commentaries." Note: Dr.Surendra Kumar has attempted to pin point the interpreted shlokas with reason and logic on the basis of 7 measures and held 1471 verses as interpolated out of 2685 verses of Manusmriti. After deletion of interpolations he came out with two editions, one Vishudha Manusmriti with 1214 uninterpolated verses and the other present Manusmriti of 2685 verses. British researchers like Wooler, J.Jolly, Keith and MacDonell and the Encyclopaedia Americana also accept that the Manusmriti carries a large number of interpolations. "Maharshi Dayanand, the founder of the Arya Samaj regards only the original and interpolations-free Manusmriti as authentic. He has pointed out some interpolated verses and has urged scholars to identify other such verses for expurgating this great work. Mahatma Gandhi in his book entitled Varna Vyavastha accepts that the objectionable verses found in the Manusmriti are subsequent motivated insertions. Dr.Radhakrishnan, Rabindranath Tagore and other national leaders and scholars too are of the same opinion. Hence the need of the hour is hour is that the original Manusmriti should be reckoned as authentic, and the opposition to Manu on the basis of interpolated shlokas should be rebutted because Manu and Manusmriti are worth taking pride in and not something condemnable. We should not drag such invaluable and important heritage of our country in the dirty politics of vested interests, and thus should not desecrate it by subjecting it to indignities and insults. The teachings of Vedas and Maharishi Manu had a great impact on Swami Dayananda Saraswati and on account of their scriptural authority that he could continue his tirade against obnoxious customs and evil practices. Dayananda a great Vedic scholar who had understood the dominating spirit of Manusmriti(without interpolations) could successfully debate with the orthodoxy - the so called custodians of Vedic Dharma and meet them on on their own ground.

Swami Dayananda's attempts to relieve the cribbed and cabined womanhood of India were fully backed by his inspirational Vedic knowledge which provide for a lofty position to women both at home and in the society. Manusmriti (3-57) says that the society in which women are depressed is soon vanished. Society where women are free from suppression always moves forward; Shochanti jamyo yatra vinash utuashu,tatkulum,

na shochanti tu yatritaa vardhatey tadhi sarvada

Manusmti (written also as Manusmriti or Manusmruti) (Sanskrit: ), also known as MnavaDharmastra(Sanskrit: ), is one metrical work of the Dharmastra textual tradition of
[1]

ancient Vedic Sanatana Dharma, presently called Hinduism. Generally known in English as the Laws of Manu, or Dharmic discourse to vedic Rishis, on 'how to lead the life' or 'way of living' by various classes of society. The text presents itself as a discourse given by the sage Manu, to a congregation of seers, [2] or rishis, who beseeched him, after the great floods, in the vedic state of 'Brahmavarta', in India, some 10,000 years ago, to tell them on, how to face such calamities in future by organising themselves and [3] lead an organized life with the "guidelines for all the social classes". Veteran sages Manu and Bhrigugave them a discourse in some 2685 shlokas, compilation of which is called 'Manusmriti'. Apart from Indian subcontinent, Manuic Laws of India prevailed during ancient times, in [4] neighbouring countries also, which formed the territory calledGreater India. A copy of the Scripture (with [5] English translation) is available online. Manu became the standard point of reference for all future [6] Dharmastras that followed it. Manusmriti was first translated into English in 1794 by Sir William Jones, [7] a Philologist and a judge of the British Supreme Court of Judicature in Calcutta who had great respect [8] for the book.

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The Status Of Women As Depicted By Manu In The Manusmriti

WRITTEN BY HIRDAY N. PATWARI AUGUST 27, 2011 7:29 PM 64 COMMENTS

The Manusmriti also known as Manav Dharam Shastra, is the earliest metrical work on Brahminical Dharma in Hinduism. According to Hindu mythology, the Manusmriti is the word of Brahma, and it is classified as the most authoritative statement on Dharma .The scripture consists of 2690 verses, divided into 12 chapters. It is presumed that the actual human author of this compilation used the eponym Manu, which has led the text to be associated by Hindus with the first human being and the first king in the Indian tradition. Although no details of this eponymous authors life are known, it is likely that he belonged to a conservative Brahman class somewhere in Northern India. Hindu apologists consider the Manusmriti as the divine code of conduct and, accordingly, the status of women as depicted in the text has been interpreted as Hindu divine law. While defending Manusmriti as divine code of conduct for all including women, apologists often quote the verse: yatr naryasto pojyantay, ramantay tatr devt a[3/56] (where women are provided place of honor, gods are pleased and reside there in that household) , but they deliberately forget all those verses that are full of prejudice, hatred and discrimination against women. Here are some of the celebrated derogatory comments about women in the Manusmriti : 1. Swabhav ev narinam .. 2/213. It is the nature of women to seduce men in this world; for that reason the wise are never unguarded in the company of females. 2. Avidvam samlam.. 2/214. Women, true to their class character, are capable of leading astray men in this world, not only a fool but even a learned and wise man. Both become slaves of desire.

3. Matra swastra .. 2/215. Wise people should avoid sitting alone with ones mother, daughter or sister. Since carnal desire is always strong, it can lead to temptation. 4. Naudwahay.. 3/8. One should not marry women who has have reddish hair, redundant parts of the body [such as six fingers], one who is often sick, one without hair or having excessive hair and one who has red eyes. 5. Nraksh vraksh .. 3/9. One should not marry women whose names are similar to constellations, trees, rivers, those from a low caste, mountains, birds, snakes, slaves or those whose names inspires terror. 6. Yasto na bhavet .. .. 3/10. Wise men should not marry women who do not have a brother and whose parents are not socially well known. 7. Uchayangh. 3/11. Wise men should marry only women who are free from bodily defects, with beautiful names, grace/gait like an elephant, moderate hair on the head and body, soft limbs and small teeth. 8. Shudr-aiv bharya 3/12.Brahman men can marry Brahman, Kshatriya, Vaish and even Shudra women but Shudra men can marry only Shudra women. 9. Na Brahman kshatriya.. 3/14. Although Brahman, Kshatriya and Vaish men have been allowed inter-caste marriages, even in distress they should not marry Shudra women. 10. Heenjati striyam.. 3/15. When twice born [dwij=Brahman, Kshatriya and Vaish] men in their folly marry low caste Shudra women, they are responsible for the degradation of their whole family. Accordingly, their children adopt all the demerits of the Shudra caste. 11. Shudram shaynam 3/17. A Brahman who marries a Shudra woman, degrades himself and his whole family ,becomes morally degenerated , loses Brahman status and his children too attain status of shudra. 12. Daiv pitrya 3/18. The offerings made by such a person at the time of established rituals are neither accepted by God nor by the departed soul; guests also refuse to have meals with him and he is bound to go to hell after death. 13. Chandalash 3/240. Food offered and served to Brahman after Shradh ritual should not be seen by a chandal, a pig, a cock,a dog, and a menstruating women. 14. Na ashniyat. 4/43. A Brahman, true defender of his class, should not have his meals in the company of his wife and even avoid looking at her. Furthermore, he should not look towards her when she is having her meals or when she sneezes/yawns. 15. Na ajyanti. 4/44. A Brahman in order to preserve his energy and intellect, must not look at women who applies collyrium to her eyes, one who is massaging her nude body or one who is delivering a child. 16. Mrshyanti. 4/217. One should not accept meals from a woman who has extra marital relations; nor from a family exclusively dominated/managed by women or a family whose 10 days of impurity because of death have not passed. 17. Balya va. 5/150. A female child, young woman or old woman is not supposed to work independently even at her place of residence. 18. Balye pitorvashay. 5/151. Girls are supposed to be in the custody of their father when they are children, women must be under the custody of their husband when married and under the custody of her son as widows. In no circumstances is she allowed to assert herself independently.

19. Asheela kamvrto 5/157. Men may be lacking virtue, be sexual perverts, immoral and devoid of any good qualities, and yet women must constantly worship and serve their husbands. 20. Na ast strinam.. 5/158. Women have no divine right to perform any religious ritual, nor make vows or observe a fast. Her only duty is to obey and please her husband and she will for that reason alone be exalted in heaven. 21. Kamam to 5/160. At her pleasure [after the death of her husband], let her emaciate her body by living only on pure flowers, roots of vegetables and fruits. She must not even mention the name of any other men after her husband has died. 22. Vyabhacharay 5/167. Any women violating duty and code of conduct towards her husband, is disgraced and becomes a patient of leprosy. After death, she enters womb of Jackal. 23. Kanyam bhajanti.. 8/364. In case women enjoy sex with a man from a higher caste, the act is not punishable. But on the contrary, if women enjoy sex with lower caste men, she is to be punished and kept in isolation. 24. Utmam sevmansto. 8/365. In case a man from a lower caste enjoys sex with a woman from a higher caste, the person in question is to be awarded the death sentence. And if a person satisfies his carnal desire with women of his own caste, he should be asked to pay c ompensation to the womens faith. 25. Ya to kanya. 8/369. In case a woman tears the membrane [hymen] of her Vagina, she shall instantly have her head shaved or two fingers cut off and made to ride on Donkey. 26. Bhartaram. 8/370. In case a women, proud of the greatness of her excellence or her relatives, violates her duty towards her husband, the King shall arrange to have her thrown before dogs at a public place. 27. Pita rakhshati. 9/3. Since women are not capable of living independently, she is to be kept under the custody of her father as child, under her husband as a woman and under her son as widow. 28. Imam hi sarw.. 9/6. It is the duty of all husbands to exert total control over their wives. Even physically weak husbands must strive to control their wives. 29. Pati bharyam . 9/8. The husband, after the conception of his wife, becomes the embryo and is born again of her. This explains why women are called Jaya. 30. Panam durjan 9/13. Consuming liquor, association with wicked persons, separation from her husband, rambling around, sleeping for unreasonable hours and dwelling -are six demerits of women 31. Naita rupam 9/14. Such women are not loyal and have extra marital relations with men without consideration for their age. 32. Poonshchalya 9/15. Because of their passion for men, immutable temper and natural heartlessness, they are not loyal to their husbands. 33. Na asti strinam 9/18. While performing namkarm and jatkarm, Vedic mantras are not to be recited by women, because women are lacking in strength and knowledge of Vedic texts. Women are impure and represent falsehood. 34. Devrasapinda 9/58. On failure to produce offspring with her husband, she may obtain offspring by cohabitation with her brother-in-law [devar] or with some other relative [sapinda] on her inlaws side. 35. Vidwayam. 9/60. He who is appointed to cohabit with a widow shall approach her at night, be anointed with clarified butter and silently beget one son, but by no means a second one.

36. Yatha vidy.. 9/70. In accordance with established law, the sister-in-law [bhabhi] must be clad in white garments; with pure intent her brother-in-law [devar] will cohabitate with her until she conceives. 37. Ati kramay 9/77. Any women who disobey orders of her lethargic, alcoholic and diseased husband shall be deserted for three months and be deprived of her ornaments. 38. Vandyashtamay. 9/80. A barren wife may be superseded in the 8th year; she whose children die may be superseded in the 10th year and she who bears only daughters may be superseded in the 11th year; but she who is quarrelsome may be superseded without delay. 39. Trinsha. 9/93. In case of any problem in performing religious rites, males between the age of 24 and 30 should marry a female between the age of 8 and 12. 40. Yambrahmansto. 9/177. In case a Brahman man marries Shudra woman, their son will be called Parshav or Shudra because his social existence is like a dead body. 1. SRW with Reference to the Bhagavad-Gita & Human Resource M anagement (HRM) By Balakrishnan Muniapan Email : [email_address] Sungai Petani, Kedah MALAYSIA. 2. Abstract In line with the growing interest in SRW, this paper explores the Bhagavad-Gita and its contributions and relevance to the field of HRM. Although several studies have been done to integrate other schools of thought such as Christianity, Islamic, Confucianism into HRM, limited studies have been done to explore and also to integrate the Bhagavad-Gita (Vedanta) into HRM. The Bhagavad-Gita is an ancient Indian spiritual and philosophical text and is more than 51 centuries ago. Chinmayananda (2003) asserted that from time to time an ancient philosophy needs intelligent re-interpretation to apply effectively in the context of modern times. Based on text and content analysis of selected verses from the Bhagavad-Gita , some relevance and contributions of the Bhagavad-Gita in HRM is explored in this paper. 3. Introduction (1) People, today is exploring philosophy, transpersonal psychology, meditation, yoga, Vedanta, Buddhism, Taoism, and many other spiritual schools of thought. There has also been an increasing interest in integrating spirituality and management as the numbers of articles on spirituality in management journals are increasing (Kale and Shrivastava, 2003). The Bhagavad-Gita is a sermon given by Sri Krishna to Arjuna regarding the correct technique of life. It is universal and non-

sectarian and its teachings are applicable not only to Indians and Hindus but to everybody 4. The background for the Bhagavad-Gita is the epic Mahabharata. The Mahabharata was composed by Sri Vyasa Muni (son of Parasara Muni) and was written by Sri Ganesa and it has 110,000 verses. The BhagavadGita appears in 700 verses (of which 575 are uttered by Sri Krishna) in Bhisma Parva of the Mahabharata and consists of 18 chapters. The Mahabharata narrates the war between two cousins; the 5 Pandavas and 100 Kauravas to claim the kingdom of Hastinapura. The Bhagavad-Gita was given on the battlefield before the commencement of the war. The battlefield represent our body where an unending battle is raging between the forces of good and evil. Introduction (2) 5. Objectives of the Paper The broad purpose of this paper is to explore the contribution and the relevance of the Bhagavad-Gita, which presents one of the Indian ( Vedic ) views on HRM. The philosophy of BhagavadGita should not be viewed from spiritual perspectives only but also as a guide in developing HRM effectiveness as HRM is culture specific and culture has a great impact on HRM and each country and community has to develop its own system of HRM (Sharma, 2001). 6. Methodology Qualitative research methodology called hermeneutics, which is the interpretation of ancient literatures. Hermeneutics is also concerned with the usage of language and the process of using language. The Mahabharata was written in the Sanskrit language, one of the oldest languages in the world. The translation of the Bhagavad-Gita requires a good mastery of Sanskrit . As a result the main English translation of the Bhagavad-Gita verses quoted in this paper is based on the authoritative translation of AC Bhaktivedanta Swami Prabhupada. The author of this paper, also has the knowledge and experience of HRM as a lecturer, consultant and of the Bhagavad-Gita as a student for many years.

7. Limitations The Bhagavad-Gita is perceived as a spiritual and philosophical text, as such it is not directly related to HRM The BhagavadGita is also perceived only as an Hindu scripture, as such other Indians who are not Hindu will find it difficult to accept the Bhagavad-Gita However, there is no doubt that the principles propounded in the Bhagavad-Gita are useful for managers to mould their character and strengthen the self in improving their HRM effectiveness

8. HRM HRM is an interdisciplinary field with contributions from various fields such as psychology, social psychology, sociology, anthropology, political science, economics and finance (Muniapan, 2005) Dessler and Tan (2006, p. 4) defines HRM as the policies and practices involved in carrying out the people or human resource aspects of a management position, including recruiting, screening, training, rewarding, and appraising. HRM activities in organization can broadly classified into four namely acquisition of human resources, development of human resources, rewarding human resources and maintenance of human resources (Mondy et al (2000).

9. Bhagavad-Gita and HRM The Bhagavad-Gita was delivered by Sri Krishna to boost Arjunas declining morale, motivation, confidence and to increase his (Arjuna) effectiveness due to his (Arjuna) intra-personal conflict, which was to fight or not to fight the war at Kurukshestra Sri Krishna gave not only spiritual enlightenment but also the art of self management, conflict management, stress, anger management, transformational leadership, motivation, goal setting and many others aspects of management which can be used as a guide to increase HRM effectiveness. Unlike the western approach to HRM, which focuses in exploring the external world of matter and energy, the Bhagavad-Gita recommends a HRM approach, which focuses on exploring the inner world of the self.

10. When Arjuna saw his friends and relatives, he was de-motivated Sri Krishna, played the role of teacher (HR trainer, guide, developer), to revive Arjunas motivation

11. Strengthening of the Mind as the Essential HRM (1) Sri Krishna, embarked on the following sermon:- O son of PrthA (Arjuna), do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of enemy (B.G. 2.3) Sri Krishna desired that Arjuna as well as all the readers of Bhagavad-Gita could cast off weakness of heart in performing duties. The mind of the manager must be firm in driving the organizational resources (HR) towards vision and mission. In the words of Sri Ramakrishna (Chidbhavananda, 1992, p. 119) he who is soft and weak minded like the puffed rice soaked in milk, is good for nothing. He cannot achieve anything great. But the strong and virile one is heroic. He is the accomplisher of everything in life.

12. A rjuna said: For the mind is restless, turbulent, obstinate and very strong, O Krishna, and to subdue it is, it seems to me, more difficult than controlling the wind. (B.G. 6.34) S ri K rishna said: O mighty-armed son of Kunti (Arjuna), it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment. (B.G.6.35)

13. Strengthening of the Mind as the Essential HRM (2) HRM programs in organizations should focus in creating and developing managers and organizational members to be strong and be mentally fearless as an untrained mind is very weak and unstable , as a result even a small obstacle coming in its way may make it lose initiative. Sri Krishna also described that for one who has conquered the mind, the mind is the best of friends , but for one who has failed to control their mind, the mind will be the greatest enemy. (B.G. 6.6) In defining Shitaprajna, a person with stable intelligence, Sri Krishna described that when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is to be in pure transcendental consciousness. (B.G. 2.55)

14. I n the chariot of the body, the five horses represent the five senses (tongue, eyes, ears, nose and skin). The reins, the driving instrument, symbolize the mind , the driver is the intelligence , and the passenger is the self . M anagers should use their intelligence to control the mind, they should not let the mind to be controlled by the senses.

15. HRM through Duty and Setting Example (1) Duty is given great importance in the Bhagavad-Gita . Duty in the organizational context goes beyond contractual agreement in the employment relationship . Sri Krishna motivates and encourages Arjuna to do his duty and not to run away from the battlefield. Perform your prescribed duty, for doing so is better than not working. One cannot even maintain ones physical body without work (B.G 3.8) Sri Krishna further stressed that duty needs to be done without attachment and for those who do their duty without attachment will attain the supreme goal (B.G 3.19) Sri Krishna instructed Arjuna to perform his work (duty) for the sake of educating the people in general.

16. HRM through Duty and Setting Example (2) The manager (leader) in the context of organization needs to set example to their followers as whatever the leader does, the followers will follow and whatever standards or example the leader sets people in general will follow . (B.G. 3.21) When Sri RAma was faced with similar situation ( Uttara Kanda of Ramayana ), he exhibited his role as an ideal king when he banished his beloved wife SitA. The organizational interest or the duty must always be above the self (Muniapan, 2005). This lesson in leadership given by Sri Krishna is not only limited to leaders in the work organization but each and every leader, including kings, ministers, community leaders, fathers or teachers.

17. Personal Management (1) The Bhagavad-Gita stresses the importance of personal management first before personnel management (HRM) . Personal management includes all aspects of management of oneself such as managing life, time, stress, anger, fear and self-control In explaining the position of a self realized person (B.G. 18.51- 18.53), among others, Sri Krishna stressed the aspects such as controlling the mind, determination,

giving up sense gratification, being free from attachment and hatred, body and mind control, power of speech, free from false ego, false pride and anger as essential part of self management. Sri Krishna described that from anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence will be lost and when intelligence is lost one falls down (B.G. 2.63) 18. Personal Management (2) In describing qualities of brahmanas (intelligent managers) (B.G. 18.42), Sri Krishna stressed the qualities such as peacefulness, self-control, austerity, purity, honesty, knowledge, wisdom and religiousness and in describing the qualities of ksatriyas \(administrative managers) (B.G. 18.43), Sri Krishna identified qualities such as heroism, power, determination, resourcefulness, courage in battle, generosity and leadership. The Bhagavad-Gita gives the importance to personal management before personnel management (HRM). 19. HRM & the Need for a Teacher In the Bhagavad-Gita (4.34), Sri Krishna highlighted the need for a teacher when he told Arjuna to learn the truth by approaching a spiritual master and inquire from him submissively and render service unto him. The self realized masters could impart their knowledge because they have seen the truth. For Arjuna, Sri Krishna was not only his friend but also his mentor and teacher. Arjuna, taking the role of student, asked Sri Krishna for guidance and Sri Krishna guided not only Arjuna, but also the entire Pandavas to win the war. The need to create a learning culture and learning organization is an important task of the manager. The manager as a mentor or teacher should have the knowledge and experience to develop their students ability to perform their duty towards the organization. 20. HRM & Motivation The term motivation refers to the driving forc e (internal and external), which explains behavior. In the organizational context, Robbins, S (2003, p. 444) defines motivation as the willingness to exert high levels of effort to reach organizational goals, conditioned by the efforts ability to satisfy some individual need. Motivating employees

towards high performance is the task of every manager. Although the level of motivation varies among individuals, the manager firstly must understand the employees need. In many verses of the Bhagavad-Gita , Sri Krishna motivates and energizes Arjuna to do his duty. Sri Krishna focused on the internal (intrinsic) motivation more than external (extrinsic) motivation. 21. Transformational Leadership After hearing 575 verses from Sri Krishna in the Bhagavad-Gita , Arjuna was motivated, energized and acted according to Sri Krishnas instruction. This is transformation management (leadership), as quoted by Narayana (1998) who explained what happened after the Bhagavad-Gita . He (Arjuna) stood steady on the ground with bow and arrow in hand. He lifted his arms ready to fight the war. Sri Krishna demonstrated transformational HR leadership qualities in developing and guiding Arjuna to victory in the war. Transformational leaders (HR managers) exhibit charisma, encourage followers to question their own way of doing things, and treat followers differently but equitably based on follower need (Bass and Avolio, 1993) cited in Krishnan and Srinivas (1998). 22. Conclusion Modern HR managers and consultants can benefit from the philosophy of Bhagavad-Gita , which can serve as a guide in HRM. Mere imitation of western HRM approaches may not be appropriate in the Indian (Asian) context due to differences in the cultural environment. Many new western HRM approaches will continue to emerge, however the BhagavadGita has remained and will remain to be relevant and continue to contribute to HRM for many centuries to come. 23. Arjuna's illusion has now gone. He is motivated to win the war for the Pandavas. This is due to Sri Krishna, who became the adviser for Arjuna and transformed him (Arjuna) and the Pandavas to victory. This is a lesson in HRM .

24. Wherever there is Sri Krishna and Arjuna, there will be Victory Thank You B alakrishnan M uniapan [email_address]

It is widely acknowledged that religion has a powerful influence over the human behavior. Human beings carry these learnings to organizations, may be, in a dormant fashion. All religions have put forth basic guiding principles and tenets for mankind to follow. An interesting perspective is that we may integrate these learnings with firms Human Resource Management. The Bhagavad-Gita is one of the best known and most frequently translated of the Vedic religious text. It has drama, for its setting is a scene of two great armies, banners flying, drawn up opposite one another on the field, poised for battle. It has mystery as Krishna demonstrates Arjuna; his cosmic form. How Krishna is acting in different potencies, is also explained in the text. It has a view of the ways religious life and treats of the paths of knowledge, works, discipline & faith and inter-relationships, problems that have bothered humanity in one way or the other. Although several studies have been carried out to integrate other school of thoughts such as Christianity, Islamic and Confucianism into HRM, limited studies have been done to explore and integrate the Bhagavad-Gita into HRM. Taking perspectives from the sculpture; Bhagavad-Gita, this paper presents a managerial grid to link its various learnings with Human Resource models and practices. Key Words: Human Resource Management, Bhagavad-Gita, Knowledge, Learnings, Leadership 1. Introduction: The Bhagavad-Gita is not simply a fountain of wisdom for philosophers. It reveals several secrets of the path to managerial processes. Written thousands of years ago, Bhagavad-Gita enlighten us on strategies and managerial techniques leading to a balanced state of affairs providing guidance to resolve conflict, poor... [continues]

People, today is exploring philosophy, transpersonal psychology, meditation, yoga, Vedanta, Buddhism, Taoism, and many other spiritual schools of thought. There has also been an increasing interest in integrating spirituality and management as the numbers of articles on spirituality in management journals are increasing (Kale and Shrivastava, 2003). The Bhagavad-Gita is a sermon given by Sri Krishna to Arjuna regarding the correct technique of life. It is universal and non-sectarian and its teachings are applicable not only to Indians and Hindus but to everybody. The broad purpose of this blog is to explore the contribution and the relevance of the Bhagavad-Gita, which presents one of the Indian ( Vedic ) views on HRM. The philosophy of Bhagavad-Gita should not be viewed from spiritual perspectives only but also as a guide

in developing HRM effectiveness as HRM is culture specific and culture has a great impact on HRM and each country and community has to develop its own system of HRM

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Abstract One of the greatest contributions of India to the world is Holy Gita which is considered to be one of the first revelations from God. The eighteen chapters of the Bhagavad-Gita are found in the Bhisma-parva (23-40), of Mahabharata which was compiled by Veda Vyasa. Let me bow with folded hands to Indian Maharishi Veda Vysa, who contributed to the world the supreme knowledge through his writings on various sacred texts. Gita is one of the most popular and accessible of all Indian scriptures, which is to be studied by anyone interested in Indian philosophy. The Gita teaches how ones aim in life can be achieved; howsoever it may be difficult, by doing his duty with devotion, and meditation, integrating many different threads of Indian philosophy. It gives correct solution to all the problems in human life. One has to do his duty as mother looks after a child. Among all the sacred texts of India, the Gita greatly influenced the east and the west. Many philosophers, transcendentalists were deeply influenced by its insights, and

thousands of individuals struggling with many problems have found comfort and wisdom in its pages. The greatest significance of the Gita lies in the fact that it proposes a solution to a central typical problem of human life that presents itself at a certain critical stage of development. Bhagavad Gita And Management We may say that Arjuna to whom the teaching is addressed is a representative man, and the problem that he faced arose at a certain height of ethical concern in the midst of an actual and symbolic battlefield (Kurukshetra, which is also Dharmakshetra). The Gita gives answers for any problem in any relationship. The best philosophy, spirituality, psychology, religion and yoga are contained in the Gita. It begins with Sri Krishna teaching the essence of human being that he is not the body but the immortal soul. The ancient science of life is called the Srimad Bhagavad-Gita from the great country India that invented the number zero. All dimensions of human life have been explained in this. Bhagavad-Gita has, for more than five millennia, served as a guide to liberation through a life of knowledge, devotion, and action without aiming the fruits of attachment to results. The Gita teaches the first masterly attempt at harmony and synthesis. Its concern is to help us get out of the problems that we ourselves have created in our own minds. The influence of this most renowned of all the Indian scriptures has spread far beyond its religion of origin to inspire figures as diverse as Henry David Thoreau, Ralph Waldo Emerson, Aldus Huxley, C. G. Jung, Max Muller and Charles Wilkins who first translated to English in 1784.Their

translations stand out from all the others first of all for its careful faithfulness to the Page 2 Arsha Vidya Newsletter - April 2012 24 original language, but also for the extensive tools for understanding. Sri Sanakacharya the great philosopher of India said that, in the 15th chapter, the meaning of not only the entire Gita, but also all that is known in the entirety of the Vedas, is presented briefly and completely. The Gita teaches the philosophy of human psychology, how to operate in the world. During times of commotion we may feel unsure, fearful, tense and confused. It comes into our life and gives us spiritual perspective to our attitudes, behaviour and personality. . Almost al the freedom fighters of India strongly believed that they got inspirations and motivation from Gita. The spiritual philosophy and management lessons in this holy book were brought in to light of the world by saints, philosophers and other eminent personalities and they call the Bhagavad-Gita the essence of Vedic Literature and a complete guide to practical life. Through the centuries, the sublime and ennobling counsel of the Gita has endeared it to truth-seekers of East & West alike. It provides all that is needed to raise the personality of man to the highest possible level and self improvement which means self guided improvement in physical, mental, social, spiritual and emotion. Its gospel of devotion to duty, without attachment, has shown the way of life for all men, rich or poor, learned or ignorant,

who have sought for light in life. Energy exists in all human beings to fulfil the purpose of the aim of the life. We expect energy to get task done. The Lord Krishna reveals the deep, universal truths of life that speak to the needs and aspirations of everyone which is relevant even today in Gita. One has a special mission, a special realisation, and each one individually can face all the obstacles necessary to make ones realisation perfect. Always one will see that within him the shadow & the light are equal: you have ability; you have also the negation of this ability. But if one discover a very black hole, a thick shadow, be sure there is somewhere in him a great light. It is up to him to know how to understand the one to realise the other. Their followers in their respective establishment are continuing their mission by keeping this lantern burning always knowing the wishes of the modern generations. They stress the importance of spiritual and ethical values for corporate and personal success. Maharishi interprets the Indian philosophy, religion and culture for modern day managers so that they may attain excellence in whatever work they are engaged. In the Gita Krishna says: Change your attitude toward work. When you change your attitude (not geared toward rewards) and continue to do your work, you are able to unfold your inner potential and that is freedom and that is happiness all of us are seeking. Otherwise we come to a state where we are just for the gross rewards. Swami Vivekananda said that system of education should aim at character building, achieving strength of mind, expansion of intellect and then only one can

stand on ones own feet. Those people can bring a lasting and transformative effect and will be assets for their family, society and nation. Arjuna got mentally depressed in the battle field when he saw his relatives with whom he has to fight. (Mental health has become a major international public health concern now). On the eve of battle Arjuna is filled Page 3 Arsha Vidya Newsletter - April 2012 25 with deep misgivings; he feels to kill his relatives and friends would be a great sin. Lord Krishna says O Arjiuna from where has this delusion come? How could this delusion come upon a great person such as you, obstructing the path to heaven? O Arjuna give up this faint-heartedness. This kind of mental weakness is unbecoming to a strong person such as you, shake it off. Arise and fight. (Gita 2-.2&3). Arjuna said that now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me.(Gita 2-7). Now I am Your disciple, and a soul surrendered unto You. Please instruct me. Sri Krishna says that you speak like a wise person but grieving over something, the wise do not grieve for. (Gita.2-11). Furthermore the death of the body does not harm the soul, as the immortal quote of the Gita runs. To motivate him the BhagavadGita is preached in the battle field Kurukshetra by Lord Krishna to Arjuna as counselling to do his duty while multitudes of men stood by waiting. Arjuna face the

problem of conflict between emotions and intellect. Gita teaches Honesty, Sincerity, and Truthfulness etc. Gita also shows how challenge as an opportunity to find the way to success, it only depends on you and you are your own alchemist. The Gita was delivered by Sri Krishna to boost Arjunas declining morale, motivation, confidence and to increase his effectiveness. The Gita contains the unwritten laws of the universe. So if you study the same in a logical manner, you will achieve salvation. But on the other hand if you are a devotee of Lord Krishna and read it with devotion, then also you will achieve salvation. So, the Gita will lead you to God both the intellectual way and the devotional way. Today there are innumerable professionals and industrialists who are great achievers, have great social prestige yet do not enjoy life. On the other hand, there are many who are contended and happy but are not achievers. What is needed today is a combination of these two qualities. One should be a great achiever and at the same time should live a peaceful life and it can be assured that a study of Gita will serve both these purposes. Indian Vedic contribution is a reservoir of Vibrant Information and Harmonious Creativity. May the womb of nature embrace all with tranquil blessings from this day forward? Let this attract ones attention affecting them positively. It is a sanctuary of the self a creative venue which serves as an enduring expression of lightness, where a peaceful atmosphere with sunlight flows and serene atmosphere prevail. In the storm of life we struggle through myriads of stimuli of pressure, stress, and

multi problems that seek for a solution and answer. We are so suppressed by the routine of this every life style that most of us seem helpless. However, if we look closely to ancient techniques we shall discover the magnificent way to understand and realize the ones around us and mostly ourselves. If only we could stop for a moment and allow this to happen. May all beings be happy (Loka Samastha Sukhino Bhavanthu) is the essence of Indian philosophy? The ancient Indian philosophy of keeping mind and body for the well being has Page 4 Arsha Vidya Newsletter - April 2012 26 entered the managerial, medical and judicial domain of the world. Today it has found its place as an alternative to the theory of modern management and also as a means to bring back the right path of peace and prosperity for the human beings. Introduction In this modern world the art of Management has become a part and parcel of everyday life, be it at home, in the office or factory and in Government. In all organizations, where a group of human beings assemble for a common purpose irrespective of caste, creed, and religion, management principles come into play through the management of resources, finance and planning, priorities, policies and practice. Management is a systematic way of carrying out activities in any field of human effort. Management is a continuing process, and managers are always involved

in some way with the principles of: planning, organizing, influencing, controlling and decision making. These principles are designed to help managers accomplish organizational objectives, and good managers will use them. These principles are not isolated but are interwoven throughout the managers thoughts and actions. Managers must combine and coordinate these principles and must maximize their value to achieve their goals. Managers strive to be effective and efficient and these principles help them. These management principles are universal and applicable to all types of businesses and organizations. Management need to focus more on leadership skills e.g.: establishing vision and goals, communicating the vision and goals, and guiding others to accomplish them. It also asserts thatleadership must be more facilitative, participative and empowering in how visions and goals are established and carried out. One of the biggest problems that we are facing in our daily life, professional work and personal life is that we dont seem to enjoy what we are doing. Today the children say I am bored. Young professionals want to adopt the western model of weekend getaway. We need weekend getaways if work is perceived as drudgery and an avoidable aspect of our life. Such a perspective can never get the best from work place that modern business management is worried about. What is this boredom? Why does it happen? Because we dont enjoy what we are doing, we get bored. Stress management is a big issue today. Todays life is so, that everyone feels

to be very busy in this hectic day to day life. We all are very busy at our work place & in our home life also. In this busy life, we face lot of tensions and our mind is full of stress all the time. We forget about the true happiness in life and how it can be attained. Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau; Tato yuddhaaya yujyaswa naivam paapamavaapsyasi. (Gita.2.38) Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shall not incur sin. Generally people think that earning lots of money and enjoying it, is the aim of life and Page 5 Arsha Vidya Newsletter - April 2012 27 they think that can give them happiness in life. In our life we either run after money or we try to make our near and dear ones happy in life. Money and material things may give us joy at present but when these material things are not in our life, due to one reason or the other, much pain comes in our life. Same is the case with human relations. Till the time these relations are with you, they may give you joy for the time being. But in the absence of these relations our mind feels pain & sorrow. We all know that we have come to this world alone & shall leave this world alone only. Whatever things we acquire or whatever relations we make on this world stage is only in between your birth and death. Some day, these things or relations shall leave you

within this lifetime or ultimately you have to leave all these in the end. Any infatuation to material things or relations is going to give you pain only, whenever, separation shall occur from these one day. Unless one seeks a perfect and permanent thing in life, he will not be able to find perfect love in life. Most of the knowledge and help we get from the modern day thinking is to suppress or divert our attention from the issue of stress. They implicitly operate with an assumption that stress will be inevitably generated and the solution lies in doing something about it once we are stressed. Let us kill it or run away from it by some means after it happens is the basis for stress management. We do not seem to address why one should get stressed in the first place. Gita also offers perspectives on how to manage certain things in life, understand complex things that we go through in simple terms (just as the example of birth and death). It also offers direct ideas and sets us in a state of contemplation. The Gita can be compared to a wish fulfilling tree. Whatever we seek to learn, we can get it from the Gita. Each person who reads the Gita, can understand it from a different level. It can give lessons to a beginner as well as a pundit. Based on the state of feelings, each person can understand the Gita depending on the stage that they have reached in the spiritual path. There is plenty of water in an ocean, but what you can bring away from it depends on the size of the vessel that you take. Similarly the messages will be vast but what we get from it depends on our capacity to absorb. The

basic message of the Gita is the same and its purpose is to transform humanity to divinity. We should therefore not take such a book lightly. We should approach it with devotion and commitment and not only try to learn the teachings, but more importantly strive to practice it. Only then we can attain fulfilment in our lives. By repeated reading and studying only we can achieve this. Page sponsored by: A Well Wisher Page 6 Arsha Vidya Newsletter - April 2012 28 Some people assert that this really isnt a change in the management functions rather its re-emphasizing certain aspects of management. Management is creative problem solving method. This creative problem solving is accomplished through four functions of management: planning, organizing, leading and controlling. The intended result is the use of an organizations resources in a way that accomplishes its mission and objectives. Socio technical systems approach; technical systems such as production and office operation have great effect on social system such as personal. This concept places importance on labour and lower-level office work and ignores other managerial knowledge. In this concept managing is treated as mathematical processes. It is viewed as a purely logical process and is expressed in mathematical symbols and relationships. Managing is not a pure science and hence

cannot be completely modelled. Just as human body is formed of different interdependent systems so is also an organization. A change in any one of these systems may affect all or some other systems to varying degrees. This ripple effect influences the effectiveness of the organization. To understand the interactions and the consequences between the various systems of the organization the managers should posses the ability to get a perspective view. Treating an organization as formed of different systems is known as systems approach. Systems theory was first applied in the fields of science and engineering. It also has found wide acceptance in the practice of management. Successful planning is a process. It is the first management principle that must be developed and all the others are interrelated to it. It is the foundation for success. Samuel Certo, in the Principles of Modern Management, suggests there are six steps in the planning process: 1) Stating organizational objectives the objectives must be clear for proper planning; 2) Listing alternative ways of reaching objectives a manager should list several available alternatives; 3) Develop premises upon which each alternative is based these premises are assumptions and these assumptions will help you work through the alternatives; 4) Choosing the best alternative for reaching objectives evaluate the alternatives based on your assumptions and choose; 5) Develop plans to pursue the chosen alternative a manager should develop strategic and tactical plans; and 6)

Putting the plans into action organization can not benefit until the plans are put into action; both short plans and long range plans. Its task is to make people capable of joint performance, to make their weaknesses irrelevant, says the Management Guru Peter Ducker whose career as a writer, consultant and teacher spanned more than six decades. His groundbreaking work turned modern management theory into a serious discipline, and he influenced or created nearly every facet of its application, including corporate social responsibility, decentralization, privatization, and empowerment, and has coined such terms as the knowledge worker. It