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Administration and
Leadership*
SUBHASH SHARMA
This paper expounds the model of a sacro-civic society, drawing upon psycho-spiritual insights of the Gita. Four major management themes of common interest in the East and the West have been selected. Then the relevant verses of the Gita have been used to elaborate on their respective deeper imports. These four broad themes have later again been decomposed into 20 specific subthemes, and verses connected with each of them are presented. The author offers simple rhymed English translations of these verses using some of the well-known renderings by earlier masters of the Gita. The reader is invited to reflect upon and assimilate the spirit of these verses for application in the field of daily management practice and in the wider arena of social reconstruction.
Whatever a great person does is followed by others, People go by the standards set up by the others.
(Gita 3-21 )
provides us an insight into a theory of self-development that is useful for holistic living and social improvement. During recent years the relevance and importance of the Gita in social
The Gita
and corporate contexts has received the attention of management gurus, management scholars,
management teachers, management practitioners and social scientists. Literature in this respect has
been growing. Renewed scholarly attention has also been facilitated because of the new realisation
for spirituality in society and at the workplace. This is leading us to a new appreciation of ancient texts in the corporate context. The Gitas spirituology is not only relevant for stress management at the individual level, but is also important for improving the psycho-spiritual environment at the workplace. In addition, it also offers lessons for enlightened leadership and ethical management. While Tilak, Aurobindo, Vivekananda and Gandhi demonstrated its importance and relevance in the social context during the freedom movement, many management scholars and corporate managers are now discovering its relevance in the
corporate
context.
Management, Bangalore.
104
Contribution ofIndian
in management
In the
Management
Indian Management as a distinctive branch of study has come into focus during recent years. The following represent the four areas of management theory and practice where ideas from Indian Management in general and the Gita in particular have found corporate applications both in the West and in the East:
1. stress management; 2. psycho-spiritual improvement in the work
the decision makers mental state during the moments of decision making. This can be contrasted with traditional literature on management, which focuses more on decision making rather than the mental state of the decision maker.
Theory of Society:
environment;
3. business ethics and human values; and
4.
enlightened leadership.
Management has now been recognized by management scholars and management gurus from the
West and the East. In this article some of the important slokas (verses) from the Gita have been identified. These provide us lessons for management, administration and leadership issues in social and corporate contexts. Indeed, the Gita is regarded as perennial philosophy with universal appeal. It is a sacro-secular (as Chakraborty says) text for the entire humanity and does not belong to Indians alone. It provides us many ideas of importance to
ety :
1.
Enlightened collective interest or loksangraha (Gita 3-20 and 3-25): Loksangraha implies that actions should be performed keeping in view the welfare of the society as a whole. Thus, actions should be guided by enlightened collective interest and not by selfish interest or self-interest
alone. In the context of corporate organizations, it implies that corporate behaviour should be guided by larger social interest.
individuals, society and organizations, irrespective of the mode of production, nature of technology and structure of organizations. This is because the Gita deals with exploration of the self and
2.
provides us an understanding of self-development. It deals with modes of thinking and modes of action rather than with modes of production. According to the Gita, manas-vacchah-karma, that is, thought, words and deeds, and thereby modes of thinking and action, are common to
all events. The idea of manas-vacchah-karma indicates the thought and action connection, and is also expressed by the currently popular phrase
Mutuality and interdependence or parasparam bhavayantaha (Gita 3-11): Mutuality and interdependence are key to social living. As against the conflict model, in this idea we find the mutuality model. This can be achieved through mutual cooperation rather than through the intensification of conflicts between various segments of a society. Thus, various segments of society should interact on the basis of mutuality and cooperation rather than through conflict. This idea also provides a basis for harmony in organizational contexts.
105
3. Positive action and the theory of nishkam karma (Gita 2-47 and 2-48): Emphasis on positive actions is an important lesson from the Gita. Nishkam karma or action without attachment to fruits of action is a key idea in the Gita. In todays corporate context positive action implies an emphasis on creating ethical organizations and on introducing the ethicality dimension in decision making. 4. Enlightened leadership (Gita 3-21): Whatever great persons do is followed by others. Thus, standards of actions are set by the leaders.
These four ideas, namely, enlightened collective interest, mutuality and interdependence, positive
1. student or the learning phase; 2. secular phase; 3. sacro-secular phase; and 4. spiritual-phase.
During the student phase one is devoted to learning life skills and values; during the secular phase one engages in materialistic pursuits; during the sacrosecular phase one starts moving beyond purely materialistic pursuits; and during the spiritual phase the focus is entirely on self-discovery. This
framework of four stages, that is, student life, secular life, sacro-secular life and spiritual life, is nothing but the concept of four ashramas, namely, brahmacharya, grihastha, vanprastha and sannyasa. The only difference is that one need not go to the forest during the vanprastha stage because that is not feasible in todays context. However, one can pursue the sacro-secular and spiritual ways of life living in the city itself. It may be indicated that an individual can take a quantum jump from one phase to another. Swami Vivekananda is an inspiring example in this respect. Because of competitive pressures of modem day living, many may not be able to move beyond the second or third stage. Further, given the present day realities the four stages of growth cannot be neatly divided into four spans of 25 years each. While the first phase may be for 25 to 30 years, the second phase, that is, the phase of secular life, could be for 30 to 35 years. The other two phases could be for the duration of 10 to 15 years, considering the average lifespan of an individual to be 80 to 90 years. However, it is possible that an individuals development may not correspond to his or her age. An enlightenment experience may create a quantum jump from one stage to the next.
through nishkam karma, and enlightened leadership constitute the four pillars of an ideal society. Thus, the Gita provides us a conceptual framework for the theory of a good society. It may be indicated that this theory is not just a utopia but has a practical significance as it forms the foundation for a new vision of society wherein sattva guna dominates. In the expression sacro-civic, sacro implies dominance of sattva. Accordingly, a sacro-civic society is an evolved society, while a civic society is merely an evolving society. It may be mentioned that an economically developed society is not an evolved society if it is not moving towards the goal of being a sacro-civic society. It is indeed merely an evolving society.
action
Theory of Self-development:
The Four-S Model of
Self-development
and Growth
In the Gita we also find a four-S or four-stage model of self-development. In consonance with the requirements of todays society we can identify
106
Theory of
we can also envision a theory of business relevant in the modem context. This can be summed up as value addition with values addition. It indicates that performance of a corporate organization should be seen not merely in terms of value addition but also in terms of values addition. Value addition activities of an organization
and well-known work by Chakraborty provides us empirical information on corporate applications of several concepts from the Gita. He has tested the applicability of several ideas through OD (Organization Development) interventions based on his framework of Managerial Effectiveness and Quality of Work-life and Managerial Trans6 formation by Values.6
Corporate
degradation.
It
enterprises
The idea of value addition with values addition is also in consonance with the sacro-civic vision of society presented earlier. To what extent modem corporate organizations are doing values addition is a question worth exploring. Indeed, it would be useful if corporates provide a values addition statement in their annual report. Such a statement could be in qualitative format.
Swami Jitatmananda,3 Swami Bodhananda4 and Swami Someshwarananda.1 In addition, scholars and practitioners have also contributed to this area. Published work by management scholars and practitioners can be classified in terms of the following four ap-
Rangnathanananda,l
This approach could be referred to as compilations and interpretations of the Gita slokas relevant for managers and other professionals. Many scholars and practitioners from diverse fields, such as corporate management, army and judiciary, have interpreted relevant slokas and ideas from the Gita, and shown their relevance in corporate and social contexts, for example, Narayana,7 M.B. Athreya,l Ajanta Chakravarty,9 Brig. NaibO and Justice Sundaram.&dquo; Such compilations are also available in other publications, for example, Ancient Indian Wisdom for Motivation and Ancient Indian Wisdom for Self Development of the Ahmedabad Management Association;2 Management Tips in the Geetha, Chinmaya Mission; 13 and Indian Ethos in Leadership, K.V.K. Raju International Leadership Academy.&dquo; Most of these slokas focus on self-development and decision making under stressful conditions. In addition, these scholars and practitioners emphasize the importance of karma-yoga at a normative level as well as in terms of their personal
experiences.
Third Approach: Revisioning the Gita
In the revisioning approach, concepts from the Gita have been revisited and reinterpreted in the contemporary context. For example, Ranchan in his work on the Gita provides interesting insights
proaches.
First Approach:
This
Empirical Testing
approach can be referred to as empirical applications of the Gitas concepts. The pioneering
~
ideas and images for active imagination and highlights the importance of the Gita for psychotherapy, and considers Krishna as a psychoon
107
Analytical Models
of the Gita
therapist.I According to Ranchan, the Gita goes beyond psychotherapy, and provides us foundational premise for psycho-spiritual analysis and psychospiritual therapy. Ranchan provides us several psycho-spiritual concepts from the Gita in this
respect.
Having discussed the relevance of the Gita in providing a theory of society and in providing us ideas for corporate application, we may now focus on a few analytical models for social and organizational contexts.
1. the guna dynamics model; 2. the dharma-adharma dialectics model; and 3. the divine-like-demon-like classification of human beings.
Chattopadhyay also revisits the Gita from the viewpoint of decision making in work organizations, society and family. 16
Fourth
New Age
us an
These three models combined together provide analytical framework for analysis of a so-
This
approach aims at developing new management models with their orgins in the Gita. Sharma has developed a number of such models. He uses the idea of an East-West blend, and provides
management models which have direct relevance for corporate enterprises. The examples of these
models include the OSHA
synergygrid,18the MBA (manas-buddhi-ahankar) model,&dquo; a four-step model of enlightened leadership,20 Total Quality of Management (TQOM),~ omnijective OD22 and so on. Some of these ideas have been tested in the organizational context and have been found useful by corporate managers in the analysis of causes for high negative energy or negergy in organizations. Banerjee has developed the model of Mother Leadership, which is also rooted in the ideas from the Gita and other Indian scriptures.23
All the above four approaches, namely, the empirical approach, the sloka compilation approach, the revisioning approach, and the model building or the new concepts development approach, have contributed significantly to the growing literature on corporate application of ideas from the Gita.
108
good society taking us towards the vision of a sacro-civic society. Therefore, the criterion of analyzing social processes and social events is to monitor their negergy-generating or synergygenerating impact. Communism failed because it led to excessive negergy inherent in dictatorship.
Colonialism was defeated because it also resulted in lot of negergy as a result of its inherent nature of relationships based on extreme exploitation.
isms that are synergy-generating in their outlook and worldview will survive in the long
Only
run.
The second model, the dharma-adharma dialectics model, provides us insights into social processes. While ~A~wa refers to moral order, adharma refers to moral disarder. As adharma increases, the social system craves for reduction of adharma and restoration of dharma./1.dharma leads to greater disorder and higher entropy or negergy. Hence, for proper social order, enlightened leadership is required. This idea is expressed by the sloka 4-7 in the Gita, As and when goodness declines and wickedness shows its rise, O!Bharata in such situations I myself appear. The third model, a model of human typology in terms of the divine-like and the demon-like nature of human beings, explains the good or bad behaviour of individuals in society and organizations. As per slokas ( 16-2 and 3) divine-like human qualities include truthfulness, gentleness, modesty and steadiness, freedom from anger, forgiveness, and freedom from malice and excessive pride. As per slokas ( 16-4 and 10) the demonlike display arrogance, excessive pride, anger, harshness and manipulation. All individuals are guided by thoughts and action. Divine-like thoughts lead to divine-like actions, and demonlike thoughts to demon-like actions. Divine-like
persons act as facilitators, provide positive support and create positive forces in society and organizations. Demonic types create obstacles, act negatively and create negative force in society
and organizations. Thus, this classification can also be viewed in terms of positive action and negative action types of individuals, or simply as positive and negative types. The metaphors of grabbing gene and giving gene can be considered correlates of demon-like and divine-like individuals. The three models, namely, the guna dynamics, the dharma-adharma dialectics and the model of human beings in terms of divine-demonic nature, when integrated together provide us with many insights into the happenings in society and organizations. Indeed, for sacro-civic society to be a reality, transition towards sattva is needed. This is facilitated by dharma driven artha-kama (that is, material ends) and through the enlightened leadership of divine-like persons.
Management Concepts
and Ideas
In the discussion below I have followed the third and fourth approaches discussed earlier, namely, the sloka compilation and new concepts development. It may be indicated that in my approach to sloka compilation, poetic liberty has been taken while retaining the essence of the slokas. While a
summary of key management concepts is provided in Appendix I, our discussion is structured around the following ideas: 1. the nature of mind and the
analysis
of
mind;
2. the nature of humans: divine and demonic
types;
3. the nature of nature or the guna theory; 4. the nature of self; 5. mutuality and interdependence; 6. positive action and the theory of nishkam-
karma ;
7.
109
8. guide to action and decision making; 9. the perfect person or the enlightened one; 10. peace and equanimity; 11. hierarchy of consciousness; 12. typology of gifts, knowledge, deeds, human agency and intellect; 13. karmaphal or fruits of action; 14. root, shoot and fruit metaphor; 15. swadharma and role responsibility; 16. the battle of righteousness; 17. arrival of the best; 18. law of action; 19. freedom of choice; and 20. skill-values combination.
In the presentation below relevant slokas have been adapted and compiled under the aforementioned headings. It may be indicated that the Gita has been translated into English by several
This has been referred to as the Atlas complexKrishna carrying the weight of the world.2s While ideas and images of the Gita have importance for psychotherapy, we take a managerial perspective of some of the ideas and images for active imagination in the organizational context. These are presented in Appendix II, and include metaphors such as many branching and endless diversions that lead to lack of focus-the tortoise withdrawing its limbs with ease and spontaneity to face an adverse situation, the wind pushing a rudderless ship, the revolving wheel, unstable fire of desire, the lotus leaf unaffected by water, a non-flickering lamp, a row of gems strung on a string, a luminous lamp, the sun illuminating the whole world and so on. These metaphors have interesting learning value for managers, administrators and leaders.
renowned personalities. Of particular interest are the translations by Swami Chidbhavananda, Swami Chinmayanananda and Acharya Prabhupada as they provide explanations in simple and lucid language. As indicated earlier, in my adaptation of slokas, I have taken poetic liberty from these sources particularly, from the Bhagvad Gita by Swami Chidbhavananda. While drawing from these sources, the objective has been to retain the essence of the slokas and to reinforce their present day importance and relevance. The inspiration for rhythmic resonance has come from Sri Hari Gita, published in Hindi (Manavdharma Karyalaya, Delhi, 1937). Indeed the rhythms of Sri Hari Gita flow silently in the verses presented here. The Gita is rich in metaphors and images. Ranchan provides us some of the master images which perhaps have never been visualized in other cultures. For this he cites the master image of sthithaprajna, Who is tortoise in introversion and dynamic eagle in extroversion ... a solar dynamo in action.24 He also cites another master image: Krishna works even though he does not have to.
fully by
the
(2-60)
When mind yields to roving senses, in discrimination it fails, Just like the boat in the water gets pushed by the gale.
(2-67)
110
That deluded person is said to be a hypocrite, Who pretends to control the senses but whose mind is on sense sites.
types. Characterization of such persons has been elaborated in detail. Further, a person is essenviewed in terms of the mind stuff or the mentalities he or she is made of. Divine-like individuals display a positive mental orientation and demonic types display a negative mental orientation. Hence, the divine-like are synergy generators while the demonic types are negergy generators. In management theory we find the theory X, or the authoritarian style, and theory Y, or the democratic style, and, accordingly, X and Y types of individuals. A comparison of the X and Y typology with the Gitas classification provides us interesting insights. Sharma combines the two ideas to get a management styles grid. He refers to this as negergy-synergy grid.26 This managerial grid provides us with a better understanding of human behaviour in the corporate context. It also provides us with a framework for enlightened leadership in corporate and social contexts. In the Gita an individual is thought in terms of mind stuff. This provides us a theory of personality which, according to Swami Vivekananda, can be stated as, I am the sum total of my thoughts and actions.&dquo; Indeed we can put it in a mathematical form:
tially
(3-6)
Arjuna, directing organs of action and restraining senses by the mind, Always excel in the path of action being beyond
O its bind.
_
(3-7)
Senses, mind, intellect and self are ordered in
a
hierarchy,
unravel it
through
(3-42)
Set the intellect in its firrnness, attain the quietude, Fix the mind on the self and develop this atti-
tude.
,
(6-25)
whatever cause the wavering mind tends wander away, Control the same with self-control and remove the effect of its sway.
By
to
verily restless,
tur-
bulent and obstinate, Like controlling the wind is difficult, it is difficult to control its state.
I=f TA
where I is the individuals personality, TA is the thought-action function and the symbol f is the mathematical symbol for integration or summation. Interestingly, this theory of personality answers the question-Who am I? I am the sum total of my thoughts and actions. Hence, I am what I think. A divine-like person thinks divinelike and therefore acts divine-like. A demonic type person thinks demon-like and therefore acts demon-like. Fearless with
(6-34)
Doubtless 0 mighty armed, the mind is restless and hard to control, Though practice and non-attachment control the minds stroll.
(6-35)
The Nature of Humans: Divine and Demonic Types
we find a two-way classification of humans in terms of the divine and the demonic
In the Gita
and steadfast in
111
Straightforward, austere, inner voice of self the divine types acknowledge. (16-1)
or
the
are
aspects
( 16-2)
Vigour, forgiveness, fortitude and absence of hate, These are qualities of humans belonging to
divine state.
(16-3)
The demonic dont know what to do and refrain
from,
(16-8)
Filled with insatiable desires and full of hypo-
crisy,
Pride, arrogance and evil, they make this world
crazy.
(16-10)
Egoism, greed,
power,
violence, lust,
anger and
(16-18)
theory is an analytical framework for natures nature. This framework finds analyzing its wide appeal not only in social and corporate contexts but also in making a social analysis of the events happening in a society. In corporate contexts the guna theory can be considered a fundamental management theory because it informs us about the long-term negative consequences of tamas-driven management styles. As per the guna theory, management styles could be tamas-driven, rajas-driven or sattva-driven. Because the tamas-driven management style ultimately leads to disaster, the emphasis is on a shift towards rajas plus sattva, or, preferably, pure sattva-driven management styles. These management styles emphasize the ethical dimension of management. The following slokas provide the key aspects of the guna theory. The guna theory not only provides us a theory of personality, but is also useful in psycho-spiritual analysis of the three ego states, namely, the tamasik, rajasik and sattvik. When these three ego states in an individual interact with each other and interact with ego states of another individual, we get interesting insights into human behaviour. The guna theory provides us insights into the nature of nature. In nature, tamas leads to gloom, rajas to boom, and sattva creates the bloom. Tamas creates the vicious cycle, while sattva creates the virtuous cycle. Hence, freedom from delusion is considered essential for self-development as well as for creating virtuous cycles.
Bom out of prakriti are sattva, rajas and tamas, Through their interplay the three gunas bind us.
A person
essentially
sentation,
Mind stuff reveals what is ones natural inclination.
.
(14-5)
Sattva is pure, health
( 17-3 )
improving
and
com-
pletely luminous,
112
It leads to
ness.
self-knowledge
and creates
happi( 14-6)
Rajas
creates
us to
passion
The senses, the mind and the intellect are rooted in desire, Desires through temptation consume wisdom in its fire.
ment,
It binds
ment.
(3-40)
Therefore, 0 Arjuna, slay them mastering first
the senses,
Because
(14-7)
Tamas is born out of nescience and it makes
and its
Even if you are the most sinful of all sinners, Through the raft of self-knowledge you become
a
winner.
rajas and
tamas there
is
(4-36)
Like the blazing fire reduces fuel to the ashes, So the self-knowledge finishes all the karmas lashes.
dynamic interplay,
Each shows its dominance for
sway.
From sattva arises wisdom, from rajas greed, For the ignorance and error, know tamas as
(4-37)
There is no better purifier than the self-knowl-
seed.
edge,
(14-17) By
Balanced in censure-praise, pleasure-pain, and in loss and gain, Enlightened one is beyond all the gunas stains.
perfect acknowledged.
persons
in yoga, this is
always
(4-38)
(14-24)
in honour and dishonour, the same to friend and foe, Unaffected by the gunas, enlightened one is above gunas arrows.
The
same
Self is the friend and self is the foe, Raise oneself by the own self, this one should know.
principle
(6-5)
(14-25)
The Nature of Self
The Gita provides us with a deep understanding of the nature of self. Indeed, it is a foundational book for self-knowledge and, thereby, provides us a theory for self-development.
an
(6-6)
113
implications for designing systems to procooperation between different segments of society and between different stakeholders in case of corporate organizations. Further, for teamwork and team spirit, mutuality and interdependence need to be recognized.
have
mote
a com-
(4-16)
Cherish the mutuality and interdependence, Reap the goodness through mutual dependence. (3-11 )
When selfless actions are performed for sacrifice alone, Entire karma melts away, let this knowledge be known.
(4-23)
Perfection in Action:
Yoga
Karmayoga represents the essence of the Gita through the principle of nishkam karma, that is, action without attachment to the fruits of action. Karmayoga is the theory of positive action as well as a theory of detached action. Its correlate, karmavada, suggests that intentionality of action is crucial to the moral result of actions. Bad intentions lead to bad results and good intentions create conditions for good results. It may be mentioned that karma is not to be confused with fate. This popular misconception needs to be corrected.
The definition of yoga as perfection in action provides us a guide to decision making as well as holistic living. Perfection in action also leads to excellence motivation. Evenmindedness in success or failure, yoga is this equilibrium, Perform actions, renounce attachments and practise this equilibrium.
(2-48)
With the evenness of the mind comes freedom from virtue and vice, Skill in action is the yoga, devote yourself to this choice.
Always seek to perform the actions, without longing for the fruit, Dont lean towards inaction, follow this action
route.
(2-50)
When the intellect is tossed around by whatever you have heard, But is not disturbed and is poised, it follows yogas word.
.
(2-47)
Motivated karma is inferior to the
sacrificing
an un-
kind,
(2-53)
one
When
is moderate in
all the
(2-49)
recreation,
perform your karma with full detachment, And become a better human being with nonattachment.
Yoga destroys
in actions.
pain
is balanced
(6-17)
(3-19)
the
pain,
know it
as
114
These
are
on
the decision
vector.
(6-23)
Guide to Action and
Decision
(18-14)
The Perfect Person
or
the
Making
Enlightened One
Who is an enlightened individual or sthithprajna? The Gita provides us not only a definition but also a path to become enlightened individuals. An enlightened one achieves three types of freedom, namely, (a) freedom from pair of opposites; (b) freedom from fear; and (c) freedom from delusion. As indicated earlier, the master image of the enlightened one or the sthithprajna is unique to Indian culture.28
Know that person as the enlightened one and stable in wisdom, Who has achieved from desires, a total and complete freedom.
The Gita suggests that unnecessary details could lead to getting out of focus and therefore decisions to go wrong. Hence, it is necessary to concentrate on proper choices and alternatives. While drawing up decision trees may be an useful exercise, one should not get lost in many branching and endless extensions of a decision tree. The mental state of the decision maker is critical to decision making. Anger is considered as the root cause for delusion, leading to confusion in decision making (Gita 2-63). Hence, it is suggested that critical decisions should be made in an anger free mental state. Further, in the Gita five factors have been identified as influencing the results of decision making. These are, the seat (body) or the right place, the doer (ego) or the competency, organs of perceptions or the instruments, functions of various organs of action or the effort, and the presiding deity or the chance factor.
(2-55)
Mind is not perturbed by adversity and not exalted by happiness, The perfect one shows the freedom from fear, anger and fondness.
(2-56)
Like the tortoise shows poise, withdrawing limbs with tact, An enlightened one draws the senses from the
sense
Many branching and endless are decisions of the infirm mind, In one pointed determination, firm decision you
always find.
.
objects. (2-58)
(2-41)
From anger
proceeds delusion, from delusion more confusion, Leading to ruin of reason and creating condition for destruction.
Free from attractions and aversions with senses under control, The enlightened one gains tranquillity which is the final goal.
(2-63)
(2-64)
Within feel the
happiness,
light,
115
gain
beatitude
(5-24)
.
Peace and
Equanimity
Indeed, these chapters also provide a foundational basis for an integral theory of pscho-spiritual analysis going beyond the horizons of psychoanalysis. Hence, the Gitas relevance to stress management and psychological healing through psycho-spiritual therapy has been widely acknowl-
Peace of mind is essential for not only making decisions but also for peaceful living. Hence, the emphasis on peace and equanimity, and its usefulness for self-development.
edged.
Sharma provides the OSHA model as a basis for understanding the question of kaun-tvam.29 In OSHA, 0 stands for oneness, S for spiritual, H for humanistic and A for animalistic tendencies corresponding to the gunatit, sattvik, rajasik and tamasik levels. This is a model of hierarchy of consciousness in contrast to Maslows hierarchy of needs. It sums up the essence of the Gita in the form of a management model. It also suggests the need to move beyond the selfish gene syndrome .3
no
peace, without
happiness.
(2-66)
Like rivers flow into ocean for quenching their inner urge.
(2-70)
That person attains peace who is devoid of
longings,
Freed from all desires and I and mine feelings.
(2-71)
The poised one achieves peace abandoning fruits of action, Others are impelled by desires, in the fruits lie their attention.
living.
Gifts
Gifts made without expectation of any return. Know them as sattvik when given to a worthy
person.
(5-12)
Hierarchy of Consciousness
Arjuna asks Krishna, Kaun-tvam? (Who are you?). Krishna in return shows his cosmic form. This chapter along with chapters 7 and 10, provides deep insights to the fundamental question Who am I?. A reading of these chapters creates not only a healing effect but also enhances the selfconfidence of individuals in facing adversities.
In chapter 11
( 17-20)
Gifts made with expectations for something in return, Know them as rajasik as giver is waiting for his turn.
(17-21)
116
-
Gifts
to
Deeds that
are
Know them
(17-22)
( 18-25)
Knowledge
knowledge represents the nescience, rajasik knowledge is reductionist, and sattvik knowledge is holistic and leads to self-realisation. Nescience, science and conscience correspond to the tamasik, rajasik and sattvik knowledge. Interestingly, agyan, vigyan and gyan also represent
Tamasik
these three levels. The knowledge by which oneness is seen in all existence, Undivided in the divided, sattvik is its essence,
Human Agency
Free from attachment, firm and non-egoistic, Balanced in success and failure, know this person as sattvik.
(18-26)
Passionate, greedy, excessively attached to the fruits of action,
Easily
joy
and sorrow,
rajasik
is
(18-20)
The
( 18-27)
seen
in
indolent and
by
Rajasik is
malicious,
viewing
the
varying
(18-21)
unsteady
and is very
(18-28)
Intellect
z
as
(18-22)
right
and wrong
actions,
Deeds
Deeds performed without attachment to the fruits of action, Know them as sattvik, this is a basic lesson. That intellect is sattvik, fit for liberation.
( 18-30)
Intellect that takes
a
ation,
Know it
as
(18-23) Deeds that are done with cravings for desires, Know them as rajasik as they arouse egoistic
fires.
(18-24)
117
The importance of intellect is fundamental to human beings. In contrast to other animals, humans are endowed with intelligence and vivek or the power
to discriminate. This indicates that the mechan-
Lust, anger and greed, they all lead to hell, Abandon these three in order to feel well.
(16-21)
istic S-R (Stimulus--Response) model rooted in the action-reaction law needs a reformulation. We present the S-D-R model as a new model of human behaviour. This S-D-R model is as follows:
Stimulus-Discrimination-Response
According to this model, human beings use their power to discriminate (or vivek) between good or bad before responding to a stimulus, as against pigeons and rats, whose response may be automatic and mechanistic. Since the loose English translation of vivek is intelligence and it refers to the use of intellect in discriminating the nature
of stimulus, we can also refer to the S-D-R model as an S-I-R model presented below:
Stimulus-Intellect-Response
This model can also be contrasted with Stephen Coveys model of gap between the stimulus and response.&dquo; Our model suggests that the gap between stimulus and response is filled by discrimination or vivek or intellect.
Karmaphal
or
The consequences of each type of action are identified. As you sow so you reap is an ancient way of expressing the same idea. Sattvik actions lead to purity,
(2-47)
... is also indicative on the process rather than result in Process-Result (P-R) dynamics. Excessive emphasis on result tends to take away our attention from the process. If due attention is paid to the process, results will follow. This is
pain,
Know tamas
as a
generator of the
ignorance
(14-16)
chain.
118
the basic lesson from the Gita. The root, shoot and fruit metaphor presented here also provides us with a deeper understanding of the processresult dynamics in organizational and social contexts.
The atman in this body is eternal, though the body has an end, Therefore, 0 Arjuna, fight for righteousness, dont at all bend.
(2-18) For the born death is certain, for the dead birth, Dont grieve on this inevitable, play your role
on
this earth.
(2-27)
Look
at your own
role and
duty,
dont at all
waver,
Fight the righteous war, Arjuna, with full spirit and vigour. (2-31)
Treating alike defeat and victory and pleasure and pain, Fight the battle with full spirit, victory you will gain. (2-38)
With the sword of
self-knowledge
0
cut
the
perfection,
How is this
Arjuna,
Better is performance of ones own role than the role of others, If one is driven by ones role, no negative effect would then occur.
(4-42)
Arrival of the Best: Sambhavami
( 18-47)
-The Battle of Righteousness
The essence of the Gita lies in fighting the battle of righteousness for ones dignity. Indeed, the Gita provides a foundational premise for dignity struggles. In this sense it is perhaps the first revolutionary book known to humankind centuries before any other revolutionary text was written. Indeed, its essence lies in freedom from fear in fighting a battle of righteousness and thereby overcoming fear of failure.
Yuge Yuge
Arrival of the best to lead the rest is a fundamental contribution of the Gita to human thought, sharply in contrast to Darwins survival of the fittest to eliminate the rest .32 The idea of arrival of the best is contained in the most popular verses of the Gita, namely, verses 4-7 and 4-8, which also provide us with an interesting view on history that is presented subsequently. Yada yada hi dharmasya glanir bhavati bharata I abhyuthanam adharmasaya tadatamam srjamyaham II (4-7)
119
Freedom of Choice
The Gita gives the concept of freedom of choice a lot of importance. Yadhicchasi tatha kuru-do as you wish-says Krishna after his discourse and after presenting all the alternative solutions. O
(4-8)
As and when
goodness declines
and wicked-
For the protection of the good and destruction of the evil, I am bom in every age for establishing goodwill.
(18-63)
Skill-Values Combination
The last sloka of the Gita indicates that ones skill-values combination provides the necessary condition for success.
Whenever Arjunas skill is combined with Krishnas values, Victory is ensured, consider this as the final view.
(4-8)
Law of Action: The Will to Work
In
the law of inaction. The idea that Krishna works even though there is no need for him to work is not only fascinating but also has a deeper meaning. It implies that everything in this universe is in a state of motion or vibration. Quantum physics has come to a similar conclusion. Since everything in the universe is in a state of motion at every moment and there is nothing at s rest, the will to work is fundamental to natures
trast to
(18-78)
We
can
also
functioning.
The Gitas law of action indicates that the will to work is inherent in the universe and also in human beings, and is guided and moderated by ones guna mix.
If you have the will and the skill, You can make it to the top of the hill.
even
for
(3-5)
For me there is nothing that has not been done, Nor anything to be attained, I still engage in
action.
(3-22)
120
O!
Bharata,
in such situations I
and
Gandhi,
For the protection of the good and destruction of evil, I am bom in every age for establishing goodwill.
to many
(4-8)
Thus, history is viewed as a struggle between dharma or good values and adharma or evil values.
The Gita suggests and predicts that in this struggle the ultimate victory is in favour of humanistic values. Metaphorically, this is facilitated by Krishnas arrival in different forms in different
periods or space-time zones (sambhavami yuge yuge). Thus, in history we find Krishnas arrival
in the form of Buddha, Mahavir, Christ, Gandhi and so on to establish the yuga of the sattva, or the kingdom of goodness, through a voice of virtue. Further, we also find emergence of many prophets, saints and sages in different periods of history in different places on the globe. As per slokas 4-7 and 4-8 they could all be viewed as Krishnas various names and forms, and Krishnas various reincarnations in different space-time zones. Thus, there is no end of history or no finality in history because as and when in future wickedness and exploitation increase, a Krishnalike enlightened leader will emerge to correct the balance. This is a lesson from history and a prediction for the future. Hence, it represents a theory of the past and the future in the form of values struggle rather than class struggle. In this theory creation of a social revolution is based on struggle for values. Indias freedom movement is an illustration of the same and, indeed, should be referred to as Indian revolution as it goes far beyond the other revolutions usually discussed in history. In this liberation of a nation, the Gita served as a foundation book for initiation of the
Rigveda verse:
Let noble thoughts come to us from all directions and take the liberty of making a modification : Let noble thoughts go from us in all directions.
tions.
liberation process
as
many,
including Tilak,
Integration of Thought and Action. Let this noble thought go from us in all directions.
121
Appendix
A
I
Gita
Appendix
11 1
122
Appendix ff contd.
This is a revised version of the paper presented in the National Workshop, Indian Ethos in Management, organized by the Chaitanya Bharathi Institute of Technology, Hyderabad, 6-7 November 1998. The ideas discussed in this paper were also presented in a talk at the Womens Institute for Studies in Development Oriented Management
3. Swami Jitatmananda, Indian Ethos in Management (Rajkot: Ramkrishna Mission, 1992). 4. Swami Bodhananda, Gita and Management (New Delhi: Sambodh Foundation, 1994). 5. Swami Someswarananda, Indian Wisdom for Management (Ahmedabad: Ahmedabad Management Associa-
tion, 1996).
1. See books by S.K. Chakraborty, Managerial Effectiveness and Quality of Work Life (New Delhi: Tata McGraw Hill, 1987); Managerial Transformation by Values: A Corporate Pilgrimage (New Delhi: Sage Publications, 1993); and Values and Ethics for Organisations (New Delhi: Oxford University Press, 1998). 2. Swami Rangnathananda, Human Values in Management (New Delhi: Punjab National Bank, 1982).
8.
Chakraborty (n. 1 above). Narayana, Responsible Leadership in the Gita (Bombay: Foundation for Integral Management,1992). M.B. Athreya, Ancient Wisdom for National Human Resource Management, in Ancient Indian Wisdom for Self Development (Ahmedabad: Ahmedabad Management Association, 1995), 55-75.
123
Ajanta Chakraborty, The Geeta and the Art of Successful Management (New Delhi: Harper Collins Publishers, 1995). 10. V.P. Brig. Naib, The Bhagavad Geetha: As a Soldier Understands It (New Delhi: Lancer Publishers and Distributors, 1997). 11. Justice Nainar S. Sundaram, My Rapport with the Gita (Chennai: Sri Champalal Savansukha Public Charitable Trust, 1997). 12. Ancient Indian Wisdom for Motivation (Proceedings of
the Fourth National Conference
on
9. E.
ing Organisations through People: A Global Agenda (New Delhi: New Age International Publishers, 1995),
209-14. 21. Subhash Sharma, Total
Quality of Management (TQOM): An Endological Basis for Human Values in Corporate Management, Abhigyan, Summer 1996,
HRM in Daisanas
35-39. 22. Subhash Sharma, Towards an Omnijective Theory for New Organisational Development, Chinmaya Management Review, 1997, 1(1), 12-18. 23. R.P. Banerjee, Mother Leadership (Allahabad: Wheeler
held at Ahmedabad, 10-11September 1992) (Ahmedabad: Ahmedabad Management Association and Sankara
Publishing, 1998).
24. Ranchan, Revisioning Gita (n. 15 above), 145. 25. Ibid., 149. 26. Sharma, Management in New Age: Western Windows Eastern Doors (n. 18 above), 188. 27. This quote is from James Joseph, Self Development for Crisis Management, in Ancient Indian Wisdom for Self-Development (Ahmedabad: Ahmedabad Management
Vidya Kendra, 1993); and Ancient Indian Wisdom for Self Development: Selected Papers from the National Conferences on HRM in Daisanas (Ahmedabad: Ahmedabad Management Association and Sankara Vidya Kendra,
1995).
13.
14.
15. 16.
Chinmaya Mission, Management Tips in the Geetha (Bangalore: Chinmaya Mission, 1996). K.V.K. Raju International Leadership Academy, Indian Ethos in Leadership (Hyderabad: K.V.K. Raju International Leadership Academy, 1997). P. Som Ranchan, Revisioning Gita (New Delhi: Konark Publishers, 1991). Gouranga P. Chattopadhyay, Bhagavat Geeta: A Treatise on Managing Critical Decisions in Work Organisation, in Society, in Family (Calcutta: Eureka Publishers,
1997). Sharma, OSHA Model for Relationship Management, Abhigyan, Spring 1995, 29-40. Subhash Sharma, Management in New Age: Western Windows Eastern Doors (New Delhi: New Age International Publishers, 1996), 188.
Association, 1995), 5.
28. Ranchan, Revisioning Gita (n. 15 above), 149. 29. Subhash Sharma, Quantum Rope: Science, Mysticism and Management (New Delhi: New Age International
Publishers, 1999).
30. Subhash Sharma, From Self Actualisation to Self Realisation: Beyond the Selfish Gene Syndrome,
19. Ibid., 146-50. 20. Subhash Sharma, Towards Enlightened Leadership: A Framework of Leadership and Management, in K.B. Akhilesh, L. Prasad and P. Singh, eds, Evolving Perform-
Abhigyan, 25(4), 1997, 59-63. Stephen R. Covey, The Seven Habits of Highly Effective People: Powerful Lessons in Personal Change (New York: Simon and Schuster, 1989). 32. Sharma, Management in New Age: Western Windows Eastern Doors (n. 18 above), 215. 33. The idea of spiritualizing modernity is the idea ofsacrocivic society presented in this paper. For the concept of spiritualizing modernity, see Avijit Pathak, Indian Modernity: Contradictions, Paradoxes and Possibilities (New Delhi: Gyan Publishing House, 1998), 225-29.
31.