Krishna the Management Guru

KRISHNA THE MANAGEMENT GURU

NARAYANA

18th AMA Week

Inspirations from Lord Krishna 05.09.2010

Day of Transcendence

Mamata –AMA Centre for Indian Wisdom for Management

SPONSORSHIP COURTESY

Excel Crop Care Limited Mumbai

La Opala-RG Limited Kolkata

Krishna — The Management Guru Narayana ([email protected])

March 2011 Published by Ahmedabad Management Association Core-AMA Management House • Torrent-AMA Management Centre ATIRA Campus, Dr. Vikram Sarabhai Marg Ahmedabad 380 015, INDIA Phone: +91 79 2630 8601 • Fax: +91 79 2630 8606 Email: [email protected] • Website: www.amaindia.org Printed by N.K. Printers, Rakhial, Ahmedabad 380 023

Dedicated with reverence to Guruji Shri Vidya Prakasha Ananda Giri Swamiji whose Gita Makarnadam opened flood gate gatess of conscio consciousness usness

Gratitude and admiration to the visionary and the missionary of Management Managem ent Week Week Program Pr ogrammes mes of Ahmedabad Ahmeda bad Manageme Management nt Assoc Association iation Shri Mukeshbhai Patel and Shri. K.K. Nair because bec ause of wh whose ose programm programmee on “Inspirations from Lord Krishna” this book has come into its soulful existence

From the President, AMA It gives immense pleasure in bringing out the book "Krishna - The Management Guru”, authored by none other than erudite Shri G. Narayana, Narayana , whom we all endearingly address as Guruji. Till recently the Bhagavad Gita was regarded as a symbol of Indian spiritualism. Now, however, it is being realized that Lord Krishna's expositions enshrined in the 18 chapters of the Gita offer a holistic approach to resolve any type of conflict or conflicting interests that managers encounter every day. Simple and yet evocative, Guruji has brought home the fact that the Gita, though written thousands of years ago, is an outline of management principles to achieve mental equilibrium and to overcome any crisis situation. The Bhagavad Gita can be experienced as a powerful catalyst for transformation, enlightening and leading us towards a harmonious and blissfull state of affairs in place of the conflict, tension, poor productivi blissfu productivity, ty, and absence of motivation that are commonplace in business busines s and elsewhere. The modern (western) management concepts of vision, leadership, motivation, excellence in work, achieving goals, giving work meaning, decision making and planning, are all discussed in the Bhagavad Gita. The difference according to Shri Narayana is that the Bhagavad Gita tackles the issues from the grass roots level of human thinking. Once the basic thinking of man is improved, it will automatically enhance the quality of his actions and their results. Shri Narayana rightly points out that the core lesson to be learnt from Lord Krishna is that ethics whether in business or personal life are vital for v

success. A manager needs to be an educator, a guide and motivator for people working with and under him. We are deeply grateful to Shri Narayana for his vision and hard work in presenting us with a simple treatise on Management Principles as outlined in the Gita. February 2011

Pankaj R. Patel President, AMA

Phones: (R) 040-23301212 Office: 23453241 Cell: 9440825555 No. 27, Ministers Quarters Road No. 12 Banjara Hills, Hyderabad

D. SRIDHAR BABU Minister for Higher Education NRI, A.P.Affairs Government of Andhra Pradesh

Foreword Management has been an ever new and constantly evolving subject since the times human moved from the hunting and gathering stage and made a conscious decision to form societies. It has become more and more significant in the current scenario where there is an immense need for leadership. In countries where ancient civilizations existed, researchers have started earnestly looking back to their roots and unearthing personalities who contributed to the wisdom of the past. Of the many works in history and mythology the actions and teachings of Lord Krishna in the Bhagavadgita, in particular, has been intensely studied and a plethora of new management concepts highlighted over the last few decades. Sri Narayana popularly known as ‘Guruji’ in his book “Krishna, The Management Guru” has made some most wonderful and astounding revelations. To Guruji ‘Krishna’ came most naturally (going by his personality both in society and organizations he had worked). His vii

thoroughness with the teachings of Krishna including Sri Garga Samhitha, Bhagavatam, Mahabharatam, and Gopala Sahasranaam paints Krishna not only as the divine guru, guide and philosopher, but also as a copious reserve for learning myriad concepts of management. A major part of the content in the book has been devoted to Bhagavadgita, the essence of Krishna’s teachings .Guruji has elucidated the wisdom of the 18 most precious gems applicable to management and leadership situations. They are: encouraging leadership, present reality, work is the way, seeing the unseen, work and knowledge, mutual support, leadership by example, chaos and emerging leadership, protecting the right, learning organization, self improvement, value adding leadership, roles and relations, vision, conduct and character, inner power and final point, empowering freedom, inspiring path shower and inspired path walker; all of them are applicable to successful modern management. A lot of effort has gone into the meticulous selection of 60 quotations from Bhagavadgita which are relevant to the management system. One can see from the following examples how pertinent they in fact are –

Staam stitikshasva Bhaarata (Meet the change with patience and forbearance)

Abhyutthaanam adharmasya tadaatmaanam srujaamyaham (when disorder arises, I create myself by assuming responsibility)

Shraddha mayoyam purusho (A person is known by his dedication and commitment)

Vimrushaitad asheshena yadeschhasi tadaa kurus (Analyze and evaluate this completely and do as you choose) viii

The author has brought to light seven prominent areas related to management and leadership education from the Bhagavadgita. They are, transactional analysis, growing to knowing, appropriate internal management, appropriate integrated management, perfect perception, decision process and system, and spirit of management. He has also pointed out the types of leaders and teachers exemplifying the characters of Mahabhararta establishing Lord Krishna as the ultimate guru. In the concept ‘appropriate internal management’, he outlines the four spaces within, namely, organs, mind, intellect and ultimate as taught by Krishna relating them to physical, emotional, intellectual and spiritual areas of management. The author also goes into ‘beyond management’ at many places and offers extended concepts to modern managers like the four processes; nurturing, managing, leading and path making. He elaborates the concepts into 64 glimpses. He explains in a lucid manner the spirit of “Transformation and Transcendence”. Sri Narayana Guruji has written the book with utmost care and consciousness and also substantiates his thoughtsets with ample illustrations, tables, and flow charts. He makes every attempt to systematically ascertain the actions and teachings of Krishna. He proves how Krishna is a great resource for imbibing the principles of management — management of not only an organization but also the management of the self. The effort of Guruji in bringing out wisdom that is equally essential both to the organization and to the self from the ancient texts is indeed highly commendable. I have known Guruji Narayana since longtime and has been greatly inspired by his works (books and articles) most of which are masterpieces. His unending zeal to serve the society in every possible way is also exemplary. ix

I’m confident this book which is the ultimate and the magnum opus on Management will help in the elevation of any and every individual in discharging his roles and responsibilities to reach the heights of transcendence. All Success. (D. SRIDHAR BABU)

x

Foreword 3-1-2011 Gamdhinagar KRISHNA SAMHITA

When Lord Krishna conveyed to Arjuna that I will come in every saga, the expectation of an average reader is that the Krishna will be born with same Pitambar, Murali and Morpanchh. But Lord Krishna’s promise to Arjuna needs to be understood in proper perspective. What the divine Lord meant was that “I will be available when you feel you are clueless and when rightfully feel defeated”. Thus, there are two stages to discover Sri Krishna within. First, find out Arjuna in yourself. Second, ask the right question to invoke the Lord. And you will have your Krishna discovered. Guruji, in this volume, helps us invent both these stages in our own work environment. He does this with his innate competent style and originality. ‘Krishna’ was a word to me when I first heard it from my father during my childhood. It got duly ensconced with obedient faith. Today, the ‘word’ has become my world with discovered echoes of ages, demystified Wisdom and demonstration of grand awareness. To me, the word Krishna encompasses a larger dimension conveying new meanings at every turn and bend of my unfolding life with many including the Blessed and the blissful becoming Guides and mentors. One such great person in this enriching journey as guide and co-traveler is G.Narayana or Guruji as he is fondly known. When I first glanced at this book authored by Guruji, my mind instantaneously recalled a beautiful xi

Shloka – “Narayanena Swayam” from the sacred Geeta Mahatmya and found myself transported into a state of blissful delight. This inspirational experience is not new with Guruji’s books. His words flow remarkably like cascades of a waterfall, with all the freshness. And whatever he pens comes with ink of discovery. My ears remember how melodious it was when I first heard the Shloka. And today, once again, with this delightful discovery of Krishna, I hear Vedvyasa saying, Ð¢ƒ¢ü² Ðíç¼Ï¢¢ïç{¼¢æ |¢x¢±¼¢, Ý¢Ú¢²‡¢ïÝ S±²}¢ì J Guruji (Narayana) literally takes us to Vibhooti Yoga or the Yoga of Manifestation with a scientific vision and modern management concepts. It is no wonder that Guruji is revered as Management Guru as his words come out of depth of experience and clear directness. With a rare ability to offer interpretation in lucid style Guruji draws parallel between Krishna situation and our own corporate backdrop. His clear style coupled with precision analysis makes his articulations perfectly acceptable and eminently actionable.

¼}¢ì Î ï ±}¢ì, Ü æ „™¢‡¢é Ú}¢Îü Ý}¢ì J Îï ±Ü èÐÚ}¢¢Ýæ Î}¢ì Ü ë c‡¢æ ± æ Îï …x¢eé L}¢ì JJ. This He starts with ±„é Îï ±„é is a wonderful beginning as he reads the Guna-dynamics to understand his (Krishna’s) life chart. Krishna was fathered by Vasudev, who was a prisoner. Krishna killed Kamsa and Chanoor who were power-drunk and Krishna was blissful pleasure to Devaki, his biological mother. Though it appears, that the book begins with introduction of Krishna’s family, Guruji explains how they represent different mindsets. If we look at our contemporary world, we realize that the father of the good is caged, the evil looks powerful (though real strength lies elsewhere), and the mother (though pained) gets the parama anand (the supreme pleasure). This great Krishna Samhita (as I would like to call it ) ends with very meaningful xii

shloka, which reads like this, }¢êÜ æ

Ü Ú¢ïç¼ ±¢™¢Hæ, Ðx¢éæ HæÍ¢²¼ï çx¢çÚ}¢ì J ²¼Ü ëÐ¢ ¼}¢ã}¢ì

±æÎï, ÐÚ}¢¢ÝÎæ }¢¢{±}¢ì JJ The book begins with a situation bestowed by destiny, like family and evil around us. Then, the readers pass through the divine journey of Mahabharata, Bhagavatam, Uddhavageeta and Bhavadgeeta with refreshing interpretation of Guruji to understand the current crisis in our managerial life. The last shloka speaks of Krishna, the realized manager who is equipped and empowered to undertake the impossible. The Vocalism (Vaachaalam) is the communication revolution with advent of internet whereas crossing mountains by lame is symbolizing the borderless and flattened world. One of the attributes for our disconnect with our own homegrown wisdom is the fear to navigate through the web of grand stories and implied messages in our eternal scriptures. We are lucky that, Guruji brings us these treasures in a capsulated form and in a crisp format. Look how he decodes the message; “Wisdom is Krishna”, “Wickedness is Shakuni”, “Vision is Vyasa”. Guruji is blessed with unique style of communicating with simple but strong statements (Sutra-like). The Mahabharata is an ocean of stories and sub-stories. Krishna plays different roles in every chapter. Guruji unfolds every Parva with a special management principle demonstrated by Krishna. Perhaps, this is the first time the Mahabharata is so magnificently redrawn as a management book in such a graphic manner. Guruji demonstrates his own skill of brevity with wide and wonderful canvas of Vedavyasa. As Mahabharata mirrors the human mind with perfection, Lord Krishna appears at every critical decision-making moment to pave way for the righteous to succeed. And Guruji displays an unerring eye for such crucial moments. He not only captures them vividly xiii

but expresses them succinctly in phrases, which we as managers are acquainted with. Thus the redefined essence of eighteen Parvas of Mahabharata is brought home to us as a beautiful picture of Krishna as management Guru. Guruji, as a blessed teacher, gives us the Nnavaneetam of Mahabharata. The modern day manager faces many conflicts. The work environment is polluted with ego driven executives creating stress inside the office mind space. Guruji introduces the characters of Mahabharata in a graphic manner to enable us to imbibe sterling values of life. In this age of e-mail, e-commerce, e-governance, Guruji paints an e-series of values, like Ethics (Yudhisthira), Energy (Bheema), Excellence (Arjun), Economy (Nakul), Ecology (Sahadev), Effectiveness (Abhimanyu), Efficiency (Ghatotkach), Enlightenment (Draupadi), Ego (Duryodhana), Excess (Dushashan) and Estrangement (Karna). In modern times, the word ‘supervision’ is replaced by leadership. In a special section, Guruji retells the story of Geeta to facilitate readers in understanding the concept of Work with detachment, self-control, and issues like cosmic consciousness. Guruji’s special chapter on transactional analysis is a superb co-relation with modern theories. The chapter is aptly dedicated to Dr. Eric Berne, the founder of transactional analysis as the Krishna way of knowing the inner-person has been validated by all modern psychologists. This whole aspect of connecting Krishna to modern day problems is evocatively presented through effective instrument of integration. Integration of our worldview, which is fragmented by Arjun- like misunderstanding and non-understanding of our context. The Indian thought is based on two major Truths, (YpiYYou are that). xiv

¥ãæ Ï¢ír¢¢çS}¢

(I am that) and ¼y±}¢ç„

Guruji brings second truth at the end of every major section. He writes, for example, “This is that”; This (Guru) is that (Govinda). We enter the second decade of 21st century with this new Krishna, and This (Krishna) is That (Krishna), the ultimate Truth (Satyam), the ultimate welfare (Shivam), and the ultimate beauty (sundaram).

¥¢ï}¢ì Ü ëc‡¢æ ±æÎï …x¢Îx¢éL}¢ JJ Bhagyesh Jha, IAS

Shri Bhagyesh Jha, IAS, is a renowned Administrator, leader and an inspired Poet. He has a deep understanding and experience of Vedas, Upanishads and Bhagavadgita. His poetic works in Gujarati are admired and well received and his poetry related to Krishna is wonderfully creative. He is currently Secretary – Youth Affairs, Culture & Sports - Government of Gujarat. He was honoured twice with the “Best Collector” Award. In addition to being I.A.S., his insights in Vedic, Sanskrit, English and Guajarati literature contributed for the innovative and value adding approaches in Administration, Culture, Sports and Literature.

xv

A Master’s Master Piece Though not etymologically, the word “Management” can be divided to three segments, viz – MAN, AGE and MENT. The first segment “Man” implies the subject, which looks at the world around it as a hemisphere, the centre of which ultimately coincides with the subject itself. For example, the King feels that he is the centre of his kingdom while a subject in a remote village, far from the capital, looks at the affair of the kingdom from his own angle and thus places himself at the centre of the kingdom. The second segment “AGE” implies experience, which goes on varying in any one’s life. The third segment “MENT” implies something which is very abstract. “Ment”, in English language, is a suffix which converts a verb into a noun, like commencement, commandment, management etc. To be brief, a verb implies a practical act, its noun form implies the idea behind that particular act. In effect, the word “Management” implies the primordial idea behind the series of experiences of an individual, which made him as he is today. The series of experiences of an individual does depend not only on the actions of the individual, but also on the environment, which the individual was thrown into, by some “unknown mighty hand”. Many of the individual actions also basically depend of the environment only. Hence, the primordial idea, referred in the above para, belongs to the “unknown mighty hand” just now referred. Unless and until we are able to understand this intricate “primordial idea”, the word “management” can not convey any worth while meaning. That is why, the ancient Indian seers designed a four –fold life management system in the form of “DHARMA, ARTHA, KAAMA & MOKSHA”, which constituted their basic platform for all other managements, such as, xvii

“Student Management” , “Family Management”, “Society Management”, “Administrative Management”, “Business Management,” etc, etc., including “Spiritual Management”. Surprisingly, this platform taught them the technique of correlating all the above managements, which, in fact, is essence of their managemental studies. The following popular Shaanti Mantra substantiates the above idea

|¢Îíæ Ü ‡¢ïüç|¢: Ÿ¢é‡¢é²¢}¢ Îï±¢: |¢Îíæ Ðà²ï}¢¢ÿ¢ç|¢Úì ²…~¢¢: JJ çSƒÚñ Úæx¢ñ S¼éCé±¢æS¼Ýêç|¢: Ã²à¢ï}¢ Îï±çã¼æ ²Î¢²é: JJ bhadram karnebhih srunuyama devah bhadram pasyemaksabhir yajatrah sthirai rangai stustuvamstanubhih vyasema devahitam yadayuh. [Oh Gods (universal forces of creation), May we, with our ears, listen to what is good. May we, whose souls are filled with the spirit of Yagna, with our eyes, behold what is good. May we discharge our duties with the help of our strong and steady organs (which include mind also.) May we utilize our longevity in a way which is beneficial to the Devas (the Universal forces of creation)] “Yajatraah” and “Deevahitam” are the key words of this Mantra. “Yajatraah” involves the spirit of Yagna , the spirit of offering (see page.79), “ DEEVAHITA ” involves universal awareness as well as universal equanimity. These principles can be managed if and only if we follow the sequence of PURUSHAARTHAAS, at various levels of life, may be at our living place, learning place, working place, transacting place, fighting place or spiritual–practicing place. As the place changes , the meaning–shade the words Dharma etc., also changes. The intricacies and the nuances of this terminology are known to the lineage of GURUs of this land. It is heartening that Sri Guruji Gattu Narayana, a revered member of this lineage, has chosen to elaborate on the management teachings of the topmost Guru of this lineage, the Jagadguru, Sri Krishna. ( Krishnam Vande Jagadgurum) xviii

The subjects of “Management,” “Personality Development”, “Making Champions” etc., are gaining popularity in recent decades and are being filled up with new and newer terminologies, to make the subject more expensive and extravagant , rather than to make it more realistic and relevant to the “entirity” of life. This aspect of connecting, correlating and cohering each and every management aspect of life is, in my opinion, the additional value of this book in your hands, viz., “KRISHNA: THE MANAGEMENT GURU”. Only because of this deep rooted value–addition in his heart, Sri Guruji G. Narayan could dive deep into the management meanings, hidden in between the lines of Maha Bhaarata and Bhagavadgita. That is why, he i) ii) iii) iv) v) vi) vii)

could declare that – wisdom is Sri Krishna ; wickedness is Sakuni ; Vision is Vyaasa (page 17) could analyze Sri Krishna’s role as a teacher, advisor, Guide and Guru (page 41) could graph the passage of grief from conflict to supreme solution(page 47) could enlist the guidelines of Sri Krishna (Page 89) and could design a name plate for Him (page 104) could travel beyond management and locate the integrating principle of different 4 way – aspects of life (page 149) could link the Guna dynamics to the learners and the teachers (page 183) and could perform many more intellectual and practical feats across the length & breadth of the pages of the book.

For a student, it is a bliss to go through the pages. For a teacher, it is a revelation to peep into the chapters. For a totally ignorant dunce like me, it is a boon to write a foreword to this book.* *

While expressing deep thanks and feelings of happiness to Prof. Krishna Murty the only alteration that could be suggested by me lies in the last line of penultimate paragraph. Please read it as “For a totally inspired divine devotee it is a boon to write a foreword for this book.”

xix

The only alteration I could suggest in the entire book lies in its last line. The line says “This (Guru) is That ( Govinda). I would prefer to read it as “This (Guru) is That (Naarayana ). Only “That” Narayana can create this kind of a master piece. Jaya Guru Datta Prof. K.V.Krishna Murty Chairman, I-SERVE Institute of Scientific Research on Vedas (I-SERVE) (Recognized by DSIR as SIRO) 11-13-279, Road No. 8, Alakapuri, Hyderabad – 500035; Ph: 040-14035013 E-Mail : [email protected] Web: www.serveveda.org

Professor Krishna Murty is a missionary for Indian spiritual values, highly educated in Vedas, Upanishids, Epics, Vedic Maths, Indian Astronomy, Scriptures of Indian science, wisdom and spirituality and also the modern science, mathematics and administration. Prof. Krishna Murty is the Chairman and Director General of I-Serve (Institute of Scientific Research on Vedas) which has made several contributions in correlating, inter-connecting and integrating the views of science and Vedas. He has committed himself to generate awareness about the richness of Indian culture and heritage including Vedas, Upanishads, epics and stastras. He is closely associated with His Holiness Sri Ganapathi Sacchidananda Swamiji contributing as ‘Seva’ in the areas of education, spiritual awareness and yoga. Shri Krishna Murty is an accomplished, admired and acclaimed author on the subjects of science, astronomy, vedic mathematics, yoga, vedas and upanishads. He hails from revered and illustrious “Kuppa” family. His father Shri Kuppa Laxmyavadhaani was a visionary and sage who was an excellent master in vedas and shastras. He later took the sanyas as Sri Janardanananda Saraswatiji who became mentor and guide to many masters and was a path maker who established the system of Veda Sabhas in A.P.

xx

Ready Reckoner Om Shri Gajananaya Namah. Jagatah Pitarau Vande Parvati Parameshwarau. Om Shri Sainathaya Namah. Salutations to my parents and Gurus. Writing a Foreword is a task of great responsibility. This sense of responsibility is heightened when the author is a revered figure like Sh. Guruji Narayana and the subject is none other than Lord Krishna. The fact that Sh. Guruji is my father and this is my first attempt at writing anything of substance (apart from official memos, reports and documents) have only added to the magnitude of the job at hand. Hence it has been my endeavour to approach the whole exercise in a spirit of humility. Sh. Guruji’s works are all characterized by a painstaking and systematic research on the subject, selection of the most appropriate and relevant sections of the voluminous mass of information available on the subject and lucid presentation and creativity in bringing out hitherto untouched aspects. All these features are amply seen in the present work “Krishna the Management Guru”. The final output is not a mere book but a comprehensive manual on Krishna, the management Guru which can be used by management practitioners, students , researchers and Gurus. To most of us groomed in the Western Analytical Methods of problem solving, the “natural way” is to present the elements first followed by the conclusion. Sh. Guruji on the other hand presents the essence/conclusion right at the beginning. Thus at the very beginning of the work, we have:

“Vasudeva Sutam Devam, Kamsa Chanura Mardanam Devaki Paramanandam Krishnam Vande Jagad Gurum” The whole sum and substance of Krishna – the Management Guru is contained in this one verse. Guruji’s interpretation of this verse of how Krishna – the Universal Guru used Guna Dynamics to deal with people of different natures is very creative and original. xxi

The importance of this verse in context of the subject can also be brought out by looking at the verse in an event oriented manner. The four important people in the life of Krishna who later became the Jagad Guru are Vasudeva and Devaki (his parents), Kamsa (His maternal uncle and adversary since birth) and Chanura, a formidable wrestler. Krishna was separated from his parents at birth, had to deal with Kamsa who was out to kill him by hook or crook and fight with and defeat Chanura when he was a mere boy. It was an intense struggle for survival since birth which was the preparation ground for the future “Jagad Guru”. Thus we realize that Krishna’s teachings were not mere theoretical concepts but backed by practical hands on experience. Now we come to the works on Krishna selected by Sh. Guruji in order to bring out the various facets of the personality of Krishna, the Management Guru. While the Srimad Bhagavatham and Mahaabharata are obvious candidates for any work on the subject , Garga Samhita and Gopal Sahasranaam are less obvious choices and this is where in my humble view the author’s depth of understanding of the subject reveals itself. The Garga Samhita brings out the personality of Krishna as the mystic lover. While most of us would think of the strategies adopted by Krishna or the teachings of Bhagavad Gita, not many would focus on this personality aspect of the Jagad Guru. However a true Guru has to understand and empathise with people. It takes an affectionate heart to deal with people successfully. Garga Samhita fully brings out the personality of the “affectionate Krishna”. No wonder Narsinh Mehta, a great Krishna Bhakta describes a true devotee of Lord Krishna as “Je Peed Parayi Jaane Re” (One who understands the pain of fellow human beings). The Krishna of Garga Samhita and Gopal Sahasranaam is “Gopala” (One who tends cows). Again it would need a compassionate nature to deal with and look after animals. Most of us know that it was Krishna’s skills as a charioteer which saved Arjuna on many occasions during the Mahaabharata war (where Krishna shines as the Management Guru) and a thorough understanding of animal xxii

behaviour would have been an important competency for mastering the art of Ashwa Hridaya (Science of driving Chariots). The aspect of selection of the most appropriate sections of the selected works has been commented upon. The best illustration of this is the chapter on “Krishna as Management Guru in Mahaabharatam”. Sh. Guruji picks up a verse from each parva (section) of the great epic and explains how it brings out a particular facet of Krishna – The Management Guru. Indeed these verses also clearly suggest the methods which management gurus and practitioners can adopt. Thus from the Drona Parva, we have :

“Sakundala Sindhupate Prabhanjana Sutaanuja Utsange Paatayasvaasya Viddhakshatrasya Bhaarata” Which Sh. Guruji translates as “Arjuna! Be careful let not the head of Jayadratha fall on earth. With the help of your arrows, take it away and let it fall on the lap of Vriddhakshatra, the father of Jayadratha” This verse is from a critical stage in the Mahaabharata. The event is the slaying of Jayadratha (Sindhupati, the king of Sindh). Time is of the essence since Arjuna has only a fraction of a moment to severe the head of Jayadratha. Lord Krishna, the Guru has even less time to communicate how he wants the task to be executed. The instructions are precise and clear. More importantly, Krishna addresses Arjuna as “ Prabhanjana Sutaanuja”, which certainly is not a commonly used epithet for Arjuna. Everywhere in the Mahaabharata, Arjuna is addressed as “Bharata” (Descendent of the Bharata race), Partha (Son of Pritha, Kunti), Pandava (Son of Pandu etc). But here Krishna chooses “Prabhanjana Sutaanuja”. Prabhanjana is the “Stormy Wind”. The suta of “Prabhanjana” (Son of the powerful wind God is Bheema) and Prabhanjana sutaanuja (Younger Brother of the Son of the Wind) is the younger brother of Bheema, i.e. Arjuna. By addressing Arjuna in this manner, Lord Krishna wants to convey xxiii

the power with which he wants Arjuna’s arrow to carry the head of Jayadratha to Vriddhakshatra who was engrossed in meditation quite a distance away from the battlefield. Again Krishna uses the words “Sakundala Sindhupate” in the beginning of the verse. The word “Sakundala” is used to bring to Arjuna’s notice the heaviness of the target, ornamented as it was with heavy gold earrings (Kundalas) and other paraphernalia like the Crown etc. A fantastic verse indeed to highlight the communication skills required of a good Management Guru. Again the ideas of Krishna and events from the Mahaabharata which Sh. Guruji chooses to communicate about Krishna – The Management Guru are worth mentioning. Some of the ideas mentioned are : • • • •

Idea of Arjuna marrying Subhadra Idea regarding Jarasandha Idea of informing Karna that he is the eldest Pandava Advising Arjuna to ensure that the head of Jayadratha falls on the lap of Jayadratha’s father

We as management practitioners know about the value of information. Imagine having on board of directors a Management Guru who knows in detail the background of all business leaders, the products which competitors are about to introduce in the market – the strengths and weaknesses, the financials of the competitors and so on and so forth. Judged from this angle, Krishna was a remarkable Management Guru. He seemed to know in detail the history and background of every king, their weak spots, how they could be killed, the boons they had, the secret weapons they possessed, how one could nullify these weapons and so on.. Krishna must have been very assiduous in collecting this mass of information. No wonder, Arjuna having availed of Krishna’s services for marrying Subhadra chose Krishna as a non – combatant advisor over an entire army. Sh. Guruji mentions the process of Krishna Counselling and preparing Arjuna’s mind frame for the end of Jayadratha. The slaying of Jayadratha xxiv

is an important episode in the Mahaabharata. The fourteenth day of the war (the day on which Jayadratha was killed) was the day when the battle was the fiercest with both sides giving their best and was a turning point of the war. This event itself throws a lot of light on the methods of Shri Krishna – The Management Guru. When Arjuna in an emotional frame of mind takes an oath to kill Jayadratha, Krishna first rebukes him for what he (Krishna) terms as an “act of rashness and recklessness”. In a remarkably short time, Krishna has information gathered with the help of “spies” about the reactions in the Kaurava camp. He has exact information on the steps taken by the Kauravas to obstruct Arjuna including information on the battle array formations planned by the enemy, the exact positioning and task entrusted to the various generals of the Kaurava camp and so on. This is conveyed to Arjuna in a very precise manner so as to leave no doubt about the magnitude of the task. Shri Krishna then retires to his tent and enters into Yoga. In a dream state, Krishna takes Arjuna to the Himalayas to get the blessings of Lord Shiva (Mahadeva) and also makes Arjuna remember all the weapons which he has in his possession. The whole process as described in the Mahaabharata should serve as an object lesson for all professionals on how to approach major projects. Coming to Sh. Guruji’s presentation of ideas and the creativity in bringing out hitherto unexplored aspects, I would definitely borrow a terminology used by an eminent Guru the late Dr. Mayank Dholakia in his foreword to Sh’ Guruji’s “Excellence in Education” on the SSC (Square–Star–Circle) configuration method of presentation which in Dr. Dholakia’s words is unique to the “Narayana style of presentation”. This book too is replete with such diagrams and conceptual maps used by Sh. Guruji. In the context of the present work, I would like to pick up some points on the chapters on the Bhagavad Gita to elaborate on some aspects of the presentation methods used by Sh. Guruji.

xxv

If one thinks about it, the Gita itself is a small part of the Mahaabharata. The 18 chapters of the Gita are actually chapters 25 to 42 of the Bheeshma Parva of the Mahaabharata, with no specific indicators to distinguish it from the main body of the epic . Indeed it is the efforts at re-classification and naming of the chapters and presentation / elaboration of concepts by a series of learned commentators starting with Adi Shankaracharya, which has established the Gita as an independent work in its own right. Sh. Guruji carries this further and uses his own unique style of presentation to expound many of the insights of the Gita. As Sh. Guruji points out, by choosing the first word “Dharma” from the first verse of the Gita (Dharma Kshetre...) and the last word “Mama” from the last verse (... Dhruva Neeti matir Mama ), the message of the Gita can be interpreted as “Mama Dharma” (My Dharma – My Responsibility – My Duty). Further, Sh. Guruji explains the teachings of the Gita as a process of transformation from “Grief” to “Liberation”. Thus the means of moving from “Grief” to “Liberation” is discharge of “one’s own responsibility”. The diagram on page 58 is an excellent example of “at a glance” explanation of the Gita. Thus we actually visualize the Gita as a process of transformation from “Humanity” to “Divinity”. While the categorization of 18 chapters into 3 sets of 6 chapters each has been done by many commentators, Sh. Guruji presents these as being in 3 different planes. These three planes are part of a “hyperspace” which encompasses both “humanity” and “divinity”. By drawing a line (Geodesic would be a mathematically more correct word , I guess) which divides this hyperspace into two equal parts, each of which represents humanity and divinity, one can actually see how the “area” covered by “divinity” increases progressively through stages 7 to 12 (chapters 7 to 12 of the Gita). This is one example of how Sh. Guruji puts to use his Mathematical skills (which I have personally witnessed with forced boredom as a child and admiration during my university days) in presenting abstruse concepts. xxvi

One more noteworthy aspect is the selection of English equivalents of Sanskrit words. We as Indians are familiar with the difficulty involved in picking up the correct equivalent of Sanskrit/Hindi words. Thus Guruji mentions step 1 in the transformation process as “Grief”. Chapter 1 of the Gita is actually “Arjuna Vishada Yoga”. The key is to find out the most accurate English equivalent of the Sanskrit word “Vishada”. Thus we have translations like “Yoga of Despondency of Arjuna”/ “Arjuna’s Despair”/“Sorrow of Arjuna”. Shri V.S. Apte in his Sanskrit – English Dictionary gives out the following possible meanings of the word “Vishada” • • • • • • • • • • • •

Dejection Sadness Depression of Spirits Grief Sorrow Disappointment Despondency Despair Languor Drooping state Dullness Stupidity

Out of the many available meanings, the word picked up for the first step in the transformation process is “grief.” This word fits in very well in the process chart. However, its appropriateness in the context of the Gita runs deeper. As the learned modern commentator of the Gita, Krishna Chaitanya puts it, the philosophy of the Gita is rooted in existentialism (i.e. a philosophical theory which emphasises the existence of the individual person as a free and responsible agent determining their own development through acts of the will – Reference : Concise Oxford English Dictionary). “Existential” is something relating to the existence. All of us (irrespective xxvii

of whether we are “Bright or Dull”, “Happy or Sad”, “Cheerful or Depressed / Despondent”) are faced with existential crises or existential dilemma in one form or the other which arise out of the mundane realities of day to day existence. Arjuna was faced with one such dilemma of having to kill his near and dear ones and we can all relate to his wailings as mentioned in the first chapter of the Gita as an outburst arising of this dilemma. “Grief” seems to capture this outburst most aptly. Certainly all of us can identify with “Grief” as an emotional outburst arising out of an existential crisis. Incidentally the Concise Oxford English Dictionary gives out the meaning of grief as intense sorrow especially caused by someone’s death (and it was the prospect of imminent death of near and dear ones which upset Arjuna). Again we come to step 10 of the process which is mentioned as “Glimpses”. This too fits in very well in the overall process chart. Chapter 10 of the Gita is named as “Vibhuti” Yoga. Once more, we turn to Shri V.S. Apte’s dictionary which lists out the following possible meanings for the word “Vibhuta : • • • • •

Arisen Appeared Manifested Great Mighty

The word “Vibhuti” has been given the following possible meanings • • • • • • • •

Might Power Greatness Prosperity Dignity Exalted rank Splendour Wealth

xxviii

• Riches • Superhuman Power No mention at all of “glimpses”. Also “Vibhuti Yoga” is normally translated as “Yoga of Divine Splendour” / “Yoga of Divine Manifestations”. The question is, how does one justify the use of the word “glimpses” for the tenth stage (Vibhuti Yoga) in the process chart. The correct justification in my opinion is to be found in verse 40 of the Vibhuti Yoga which reads:

“Na Antah: Asti Mama Divyanaam Vibhutinaam Parantapa Esha Tu Uddeshatah: Prokto Vibhuteh : Vistaro Mayaa” This in the English Commentary of the Gita by Swami Chidbhavananda is translated as : “There is no end of my divine manifestations, O harasser of foes; this is only a brief exposition of my glories” The key connection is in the word “Uddeshatah”. One of the meanings given in the Sanskrit – English Dictionary is as under: •

The enunciation of a thing by its name (which is to be further discussed and explained).

In light of the above meaning of “Uddeshatah”, one can see that “glimpses” fits in very well. (The lord has given only a glimpse of his divine splendour which is to be discussed and explained at further length). A fantastatic example of how Sh. Guruji’s understanding transcends the limitations imposed by conventional grammar to hit upon the right word to be used in a particular context. Further, what is to be noted is that while Sh. Guruji is rightly known for his deep understanding of Indian scriptures and the Indian ethos of Management, his knowledge and understanding of the “Modern” Western methods of management are equally profound. Thus we have the xxix

comparision of the Guna theory interpreted in the light of the Geeta with the Transactional Analysis (TA) concept of Dr. Eric Berne as yet another example of lucid presentation and creativity in developing new ideas. Summing up, it is with a sense of confidence about the immense utility of this Krishna Management Guru ready reckoner and manual that I conclude this foreword. If I have been able to do some justice to my assigned task of penning a Foreword to the work of such an esteemed personality, this is to be attributed to divine grace rather than any inherent merit in me. As is mentioned at the end of the work :

Mookam Karoti Vaachalam Pangum Langhayate Girim Yatkrupa Tamaham Vande Paramaananda Madhavam “Salutations to that Lord Krishna, the very personification of Supreme Joy and Lord of Prosperity, by whose grace the dumb can speak and the lame can cross mountains” !! Shri Krishnaarpanamastu. 23rd October 2010 Mumbai

Pradeep Ghattu

Shri Pradeep Gattu is a Master of Business Administration and the Vice President (Exports) in a reputed value-centred business organisation. From childhood he learnt Vedas and Upanishads and deeply studied Ramayana, Mahaabharata, Bhagavata and Bhagavad Gita and is a voracious reader. He has a research oriented, logical and creative mind. He is well versed with modern Management Systems and is excellent in conceiving and implementing the Systems and Processes.

xxx

Contents From the President, AMA Foreword - Shri D. Sridhar Babu, Minister for Higher Education, NRI, AP Affairs, Government of Andhra Pradesh Foreword - Shri Bhagyesh Jha, IAS

v vii xi

A Master’s Master Piece - Prof. K.V. Krishna Murty

xvii

Ready Reconer - Shri Pradeep Ghattu

xxi

I.

II.

KRISHNA — THE MANAGEMENT GURU

3

1.

A Universal Teacher

5

2.

Krishna

7

3.

Krishna as a Management Guru

12

4.

Mahaabharata

16

5.

Krishna as a Management Guru in Mahaabharatam

23

6.

Bhagavad Gita

43

7.

Krishna’s Teachings in Gita as a Management Guru

70

8.

Krishna’s Teachings in Anu Gita

95

9.

Krishna’s Teachings in Uddhava Gita

98

10. Krishna in Gopala Sahasranaam

102

KRISHNA’S TEACHINGS: MANAGEMENT AND LEADERSHIP APPLICATIONS

107

1.

Grief to Liberation - Story of Gita

109

2.

Glories of Excellence in Gita

121

3.

Transactional Analysis: Revisited and Revised

123 xxxi

4.

Growing to Knowing: Four Facets of Personality

131

5.

Appropriate Integrated Management

136

6.

Appropriate Internal Management

143

7.

Beyond Management

153

8.

Imposing to Accepting - Decision Process

170

9.

Perfect Perception

176

10. Three Leaders and Three Teachers

188

11. Being Divine — Man, Tiger, Monkey, Bear

196

12. System for Success — Siddhi Yoga

204

III. KRISHNA—THE UNIVERSAL INTEGRATING CONSCIOUSNESS GURU

207

IV. KRISHNA—AN ENABLING SPIRIT

217

Abbreviations

220

References

221

Gratitudes

223

About the Author

224

xxxii

P

ranams and respects to all elders, goodwill and friendship to all colleagues, love and best wishes to all young ones.

MANAGEMENT WEEK

It is a great occasion of happiness and joy for me to be with you all for this 18th Management Week on a wonderful subject of Inspirations from Lord Krishna. The AMA Week every year, connects more than a thousand and five, now six, seekers of Spirit of Excellence for the shining celebration of love and light. For this divine process, let us give our admirations and gratitudes to AMA, Mamata-AMA Centre for Indian Wisdom for Management, Mukesh Patel-AMA Centre for Public Speaking and Personality Development, Shri Pankajbhai Patel and members of Management Committee, Shri Mukeshbhai Patel, Shri K.K.Nair and all members of Management Association. “Management Week” of AMA is a modern “Saptaham”, a festival of knowledge, ideas, wisdom and inspiration. The visionary and missionary combination of our beloved Shri Mukeshbhai and Shri K.K. Nairbhai are to be admired and thanked for connecting consciousness permeating within us for a week and also for a year. INSPIRATIONS FROM LORD KRISHNA

This is a wonderful subject, especially during this time of celebration of Gokulashtami throughout India. Krishna is the “Paripoornaavataar” the completely perfect representation of Supreme divinity. During this week “Shanmukhi” (Six facets) darshan of: “Krishna the Master Strategist” “Krishna the Management Guru” “Krishna the Mystic Lover” “Krishna the Yogic Philosopher”

“Krishna the Visionary Leader” and “Krishna the Divine Artist” are offered to us. Lord Krishna is a strategic, mystical, loving, yogic, philosophical, visionary, leading, divine and artistic Master Management Guru, a “Sadguru” and a “Jagadguru”.

2

Krishna — The Management Guru

I KRISHNA — THE MANAGEMENT GURU

4


1. A Universal Teacher

L

et us start with a prayer to the Universal Teacher:

“Vasudeva Sutam Devam Kamsa Chaanura Mardanam Devaki Paramaanandam Krishnam Vande Jagad Gurum” K.A. 1

“Let us bow to Krishna the divine son of Vasudeva, the punisher of Kamsa and Chaanura and the cause of supreme joy of Devaki and who is a “Jagadguru”, the universal teacher”. Wonderful! In this one verse, the Universe of Krishna’s nature is well covered. There are four people mentioned in this verse. Chaanura was a boxer whom Krishna physically defeated and decimated in a wrestling contest at Mathura. Chaanura was a “Tamasik”, an ignorant physical and bodily oriented person. Kamsa the king was the cruel uncle of Krishna, who was intoxicated with position, power and wealth. He imprisoned his own father Ugrasen. Kamsa was an extremely egoistic person who lived in constant fear of Krishna in his mind, whom Krishna defeated first through mind management and then through a duel at Mathura. Kamsa was a “Rajasik”, a mind and an ego oriented selfish person. A Universal Teacher

5

Vasudeva was the father of Krishna. He was a humble, gentle and a noble person who treated even Kamsa the tormentor with persuasion and gentleness inspite of the troubles he faced in jail and life. Vasudeva was such a noble person that he was blessed with the grace of having Krishna, the very divinity as his child. Vasudeva was a “Sattvik”, a noble, gentle, thoughtful and a knowledge oriented person. Devaki, the blessed mother of Krishna was a pure, noble, loving, compassionate person, who bore the pain of seeing her seven children being killed by Kamsa as soon as they were born. She was the first to see Krishna in his full splendour as Lord Vishnu as soon as he was born. She was a seer, a “Gnaani” person. So Krishna boxed the “Tamasik”, eliminated the “Rajasik”, honoured the “Sattvik” and brought Supreme Bliss to “Gnaani”.

Thus Krishna demonstrated to the whole universe how to deal with Tamasiks, Rajasiks, Sattviks and Gnaanis covering all kinds of people. Tamas, Rajas, Sattva and Gnaana are four “Gunas” which represent the characteristics of nature covering all types of people. Thus Krishna is a “Jagad Guru” who demonstrated and later taught the Management of Guna dynamics. Krishna is a “Jagad Guru” and “Jagad Nirvahana Guru”, the Universal Guru and the Universal Management Guru.

6


2. Krishna

K

rishna as a mystic lover, divine artist, visionary leader, master strategist, yogic philosopher, management and spiritual Guru had four phases in his life covered by four books which describe beautifully and vividly about his different activities, abilities, achievements, relations, attainments, thoughts, roles, contributions, guidance, philosophies and teachings. The four outstanding works describing Sri Krishna are Sri Garga Samhita, Srimad Bhagavatam, Sri Mahaabharatam and Sri Gopaala Sahasranaam. KRISHNA IN SRI GARGA SAMHITA

Sri Garga Samhita attributed to Garga Maharshi is of medium size book containing 10 chapters (10 khandas) titled Goloka Khanda, Brindavana Khanda, Giriraj Khanda, Dwaaraka Khanda, Mathura Khanda, Dwaaraka Khanda, Vishwajit Khanda, Balabhadra Khanda, Vignaana Khanda and Ashwamedha Khanda. This wonderful book mainly describes Brindavan, Mathura and Dwaaraka as the important places of activities of Krishna with Brindavan being the place of prime importance. In Garga Samhita, the intensive and mystic love between Krishna and Radha and Gopis are narrated in a very exciting and joyful manner. Whereas Radhaji is not at all mentioned in Bhagavatam or Bharatam, while she is the full spiritual divine love partner in Garga Samhita. Krishna the mystic lover shines here.

Krishna

7

KRISHNA IN BHAGAVATAM

Srimad Bhagavatam is attributed to Maharshi Veda Vyaasa and also is of medium size containing 12 chapters (Skandhas) with subjects of different aspects of tAvataars of Lord Vishnu. Chapters from 1 to 9 cover the background of end the of Mahaabharata War, the story of Parikshit and Shuka Maharshi and different avatars of Lord Vishnu including Yagna, Kapila and Rishabha and seven main Avataars as Matsya, Koorma, Varaha, Narasimha, Vaamana, Parashurama and Sri Rama. Chapters 10 (2 parts), 11 and 12 contain the outstandingly wonderful stories of Sri Krishna and his activities at Brindavan, Mathura and Dwaarka; his marriage with Rukmini, Satyabhama, Jambavati, Kaalindi, Mitravinda, Naagnajiti, Bhadra, Lakshana and other 16000 women. These are intermingled with stories of Pandavas at Hastinapura, Indraprastha and other places. Here Krishna is the protector of devotees, hero of many, reorganizer of Mathura, builder and reorganizer of Dwaarka, guide of Pandavas, saviour and improver of many people in distress and is also the divine philosopher and spiritual Guru through his teachings to Uddhava. The complete picture of Krishna as a mystic lover, divine artist, management practioner, master strategist, visionary leader, yogic philosopher and spiritual guru is covered in Srimad Bhagavatam. Krishna as a lover, protector, leader and management practioner shines here. KRISHNA IN MAHAABHAARATAM

Sri Mahaabharatam authored by Maharshi Veda Vyaasa is magnum opus of 18 chapters (parvas) and 1,00,000 verses. The eighteen chapters are: 1. 2. 3. 4. 8

Adi parva (beginnings) Sabha parva (Assembly) Aranya parva (Forest) Agnaatavaasa parva (Incognito) Krishna — The Management Guru

Krishna in Upanishads First mention of Krishna is in ancient Chandogyopanishad of Samaveda, which is around 3000 years old much before the writing of Garga Samhita, Bhagavatam and Mahaabharatam. Ghora Aangirasa, the son of Sage Angirasa taught the science of Purusha Yagna (Human life as a contributing endeavour) to Krishna the son of Devaki.

“Taddhaitat Ghora Aangirasah Krishnaaya Devaki Putraaya Uktvaa Uvaacha Apipaasa Eva” Ch. U. III. 17.6

“Ghora Aangirasa imparted this meditation that was such to Krishna, son of Devaki after listening which he became free from thirst.” Thus Krishna is an upanishadic personality. Krishna the Jagadguru himself has at least three known Gurus — Ghora Aangirasa, Sandeepani and Upamanyu Maharshi. Every great Guru is also a great learner. Krishna practiced what he learnt. His life is an example of a contributing endeavour — a yagna. Vaa su de vo pa ni shad, Go pa la Pu rva Taapi nyup an ish ad , Go pa la Ut tar a Taapinyupanishad, Krishnopanishad, Kali Santaranopanishad are some of the other upanishads proclaimed after the time of Krishna.

5. 6. 7. 8. 9. 10.

Udyoga parva (Embassy) Bheeshma parva (General Bheeshma) Drona parva (General Drona) Karna parva (General Karna) Shalya parva (General Shalya) Sauptika parva (War on sleeping ones)

Krishna

9

11. 12. 13. 14. 15. 16. 17. 18.

Stree parva (Wailing women) Shaanti parva (Peace after war) Anushaasana parva (Governance) Ashvmedha parva (Conquering) Ashramavasa parva (Hermitage) Mousala parva (End of Yadavas) Maha prasthanika parva (Great exit) and Swargarohana parva (Ascent to heaven).

Here Krishna shines as a visionary leader, master strategist, yogic philosopher and a world class plus management guru, leadership guru, wisdom guru and spiritual guru.

In Garga Samhita, he is a master of love, in Srimad Bhagavatam he is a master of care and protection and in Mahaabharatam he is a master of visionary and strategic leadership and a management Guru. In Agnipurana, the role of Krishna is described in a very wonderful manner:

“Bharatam Sampravakshyaami Krishna Mahtmya Sangraham” Agni Purana. XIII.1

“Now let me speak about Mahaabharata, which is the summary of Greatness of Krishna”.

Greatness of Krishna as a management guru shines fully bright in Mahabhaarata. KRISHNA IN SRI GOPALA SAHASRANAAM

Sri Gopala Sahasranaam is the shortest of the four books referred to and contains only 18 pages and around 200 verses. It is a part of Sammohana Tantra. There are thousand wonderful names of Krishna related to the aspects of:

10


1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12.

Gokul Radhakrishna Vishnu Avataar Keshava Naamas Rivers Shiva Gods Beauty Vedapurusha Parabhrahma and Bhakta Rakshaka (Saviour of the devoted).

In Gopala Sahasranaam, Krishna is a mystic lover, divine artist, master strategist, visionary leader, a management jagadguru and a wonderful son, brother, husband, father, grandfather, uncle, friend, philosopher, guide, teacher, God personified and a supreme being.

Thus Krishna is some thing to everyone and everything to someone.

Krishna

11

3. Krishna as a Management Guru

G

uru is the combination of “GA” and “RA”. “GA” is darkness and “RA” is the removal of darkness. Guru is the remover of darkness with his light. Knowledge, wisdom, ideas and solutions are the conscious light of a Master. Krishna from his childhood till the final day was the remover of darkness. He removed doubts, question marks, “ifs”` and “buts”, hesitations, uncertainties and gloom of darkness whenever they occurred through the light of thinking, knowledge, analysis, creativity and through brightness of his actions. He removed the darkness of gloom in Brindavan through his actions of destroying the dangerous demons Pootana, Shakatasura, Trinavarta, Vatsasura, Dhenukasura, Kaaliya serpent, Keshi, Vyomasura, Shankhachuda, Chanura, Kamsa and others. He removed the doubts of Gopaas about his ability to face Indra by lifting Govardhan by his little finger. He defeated all kings to marry Rukmini. He removed the doubts and allegations about Shyamantaka diamond by searching for the jewel and bringing it back from the jaws of Jambavan. He defeated Banasura and other kings who opposed him. After killing Kamsa, he himself did not become the king but ensured that Ugrasen became the king. He became an honoured corporate administrator. He overcame many negative forces like Jarasandha, Rukmi, Shishupal, Paundraka Vasudeva and others through situational management ideas like persuasion, reward, discrimination and punishment. 12


He protected those who depended on him and won over those who confronted him. He nurtured and trained many outstanding leaders. Thus by the time of Mahaabharata, he was a proven and an excellent nurturer, manager, leader and pathmaker. Krishna himself stated in Bhagavad Gita the three qualities of an effective teacher and guide.

“Tadviddi Prani Paatena Pariprashnena Sevayaa Upedekshshyanti Te Gnaanam Gnaani Naa Tattva Darshina” B.G. IV.34

“You may know this supreme knowledge from the seers who are knowledgeable, experienced and have communication ability by approaching them with respect, proper enquiry, dialogue and by serving them”. Knowledge, experience and communication ability are the primary requirements of a successful teacher and Guru. Krishna practiced all management, leadership and path making approaches before he taught them to all his learners and Pandavas. Thus Krishna is an outstanding Guru of great achievements, great wisdom and great communication ability. Krishna communicated very effectively without getting excited. He could communicate unpleasant things with a smile and his words had great influence. First he was an outstanding learner of Sandeepani Maharshi and then became an outstanding teacher. Thus Krishna practiced what he preached and preached what he practiced.

Even before any indication of the Mahabhararata war, great Bheeshma himself an outstanding Aacharya, described Krishna to Shishupala who initially objected to Krishna being invited as the chief guest at Rajasooya Yaga of Yudhishtir at Indraprastha in the following way — Krishna as a Management Guru

13

Bheeshma said:

1. “Veda Vedaanga Vignaanam Balamchaa Abhyadhikam Tadaa Nrunaam Loke Hi Konyosi Vishishitah Keshavad Rute”. 2. “Daanam Daakhyam Shrutam Shouryam Shree Keertir Buddhi Ruttamaah Sannatih Shreer Dhirtis tushtih Pushtischa Niyaatachute”. 3. “Tamimaam Gunasampannam Aaryancha Pitaram Gurum Arghya Maarchitam Archaarham Sarve Sankshantu Marhathaa” M.B.II 3.8. 19/20/21

“Krishna with the wisdom of Vedas and Vedangas, is most strong and he is Master giver. He is skilful, learned, valorous, gentle and is with fame, intellect, noble presence, prosperity, stability, happiness and brightness. He is full of noble qualities and is a respectable elder like a parent. He is an honourable and worshipable Guru”. This was the first time Krishna was publicly described as a Guru by another outstanding Master Guru. In ‘Bhagavatam’, Uddhava approached Lord Krishna just before the conclusion of the Avataar and addressed him as a Guru. He addressed him as Yogesha, Yoga Vinyasa, Yogaatma, Yoga Sambhava, Narayana, Narasakha and took his sharan (refuge). Sri Gopala Sahasranaam has extolled him as “Gouri Guru” (Guru of Gauri the shakti) (465), Sarva Dharmagna (703), Sarvagna (710), Guru (742) and Jagadguru (756). 14


In Bhagavad Gita, Arjuna accepted and revered him as a Guru in many ways.

“Shishyaste Aham Shaadhi Maam Tvaam Prapannam” B.G.II-7

“I am your shishya, I take your shelter. Please show me the way”. After Vishwaroopa darshan, Arjuna addressed him in the following way :

“Pitaasi Lokasya Charaa Charasya Tvamasya Poojyasya Gururgareeyan”. B.G. XI–43.

“You are the father of the world including all moving and non-moving. You are the greatest Guru”. Just as Bheeshma described him as a father and a Guru, Arjuna too called him a father and a Guru. Thus in Bhagavatam, Bhaaratam and Gopala Sahasranaam, Krishna is respected and revered as a Guru and Jagadguru. While Brindavan, Mathura and Dwaraka were the preparation grounds for Krishna to become a universal management Guru, Indraprastha, Hastinapur and Kurukshetra were the fields of his guidance, advice, direction, teaching and path making. While Garga Samhitaa and Bhagavatam are catalogues of his love, protection, administration, management, leadership and his noble actions, Mahaabharata is the manual of his guidelines, directions and teachings as Guru and Gopala Sahasranaam shows how Guru and Govind are one and the same.

Krishna as a Management Guru

15

4. Mahaabharata

M

ahaabharata is encyclopedia of ethics, philosophy, moral treatise, poetry, quality, science, history, and is also a management and leadership guide and a treasure of wisdom and spirituality . It includes illuminating insights on education, learning, training, values, principles, creativity, strategies, counter strategies, teachings, efforts, determination, love, dedication, delegation, trust, empowerment, management, leadership, teachership, path making and visionary mentorship, missionary spirit and all the aspects of life. CONFLICT BETWEEN ETHICS AND EGO

Mahaabharata presents the process of journey from conflict to peace. The conflict is between Ethics and Ego. (Please see the diagram). There are five values which are most important in life — human existence, governance, industry, management, leadership and business. The five values are Ethics, Energy, Excellence, Economy and Ecology. Ethics are of prime importance. Using Energy within the guidelines of Ethics to create Excellence, for ensuring Economy and for safeguarding Ecology ensures progress, success and happiness. Ethics, Energy, Excellence, Economy and Ecology (Ethics & Co) arise from Purity and Beauty. When there is harmony within Ethics & Co., there is Effectiveness and Efficiency leading to Enlightenment. Wisdom is the guide of Ethics & Co.

16


Opposing Ethics & Co. is Ego & Co. Ego is accompanied and supported by Excess and Hundred desires. Ego, Excess and Hundred desires emerge from Blindness and Non-seeing. When Ego, Excess and Hundred desires are opposed, Anger and Estrangement arise. Ego & Co. is guided by Wickedness. The eternal conflict between Ethics & Co. and Ego & Co. is depicted excellently in Mahaabharata. Ethics, Energy, Excellence, Economy and Ecology are Yushishtar, Bheem, Arjun, Nakul and Sahadev. Purity is Panduraj and beauty is Kunti. Effectiveness and Efficiency are Abhimanyu and Ghatotkach. Enlightenment is Draupadi. Wisdom is Krishna

On the other hand Ego is Duryodhan. Excess is Dushasan, Hundred desires are hundred Kauravas, Anger is Ashwatama and Karna is Estrangement. Blindness is Dhritarashtra and non-seeing is Gandhari. Wickedness is Shakuni. Vision is Vyaasa.

The Mahaabharata war is the representation of eternal and continuing conflict between Ethics & Co. and Ego & Co. and conflict between Wisdom and Wickedness. This is the source code and plot of Mahaabharata visualized and perceived by the great visionary Vyaasa. He also conceived the way to peace from conflict. Wisdom plays a deciding, vital, crucial and light giving role. Wisdom is Krishna the teacher, guide, mentor, inspirer and guru. Wisdom helps Ethics & Co. to win and progress. Mahaabharata

17

S S E N D N I L B

o g E s V s c i h t E — e c a e P o t t c i l f n o C

S S E N D E K C I W

/ S S E T R I N 0 S E A 0 1 D W O G E

S S E C X E

}

R E G N A

T N E M E G N A R T S E

S S E N E V I T C E F F E

T N E M N E T H G I L N E

N O I S I V

M O D S I W

S C I H T E

E Y C G N R E E L L N E E C X E

Y T I R U P

18

G N I E E S N O N


Y M O N O C E

Y G O L O C E

Y T U A E B

Y C N E I C I F F E

S a r t S h E s N a D r a t N I i r L h B D

o g E s V s c i a t h t a r E a a h — N O I a b e S s y a c I V a a V h e a P M o t t c i l f n o C

i n u k a h S — S S E N D E K C I W

a n h s i r K — M O D S I W

n a h d o y r u D — O G E

G i N I r a E h E d S n N a O G N / s S a E v R a I S S r E T u a D N K 0 A 0 0 1 W 0 1

n a s a h s s u D — S S E C X E

r i t h s i h d u Y — S C I H T E

}

m e e h B — Y G R E N E

j Y a r T I u R d U n a P P

n u j r A — E C N E L L E C X E

l u k a N — Y M O N O C E

v e d a h a S — Y G O L O C E

a m a t a w h s A — R E G N A

a n r a K — T N E M E G N A R T S E

u y n a m i h b A — S S E N E V I T C E F F E

i d a p u a r D — T N E M N E T H G I L N E

h c a k t o t a h G — Y C N E I C I F F E

Y i T t U n A u E K B

Mahaabharata

19

Purpose of Life The essence of Mahabharata is the emphasis on four way approach to a purposeful and enriching life – “Chaturvidha Purusharthas” – four kinds of life objectives and purposes. The four objectives or purposes of the human life are Dharma (Ethics), Artha (Wealth), Kama (Desire) and Moksha (Liberation). Mahabharata stresses that Dharma (right conduct) is the basis and foundation for Artha (right wealth generation and utilization), Kama (right aspiration and desire for enjoyment and pleasures) and Moksha (liberation and freedom). Wealth to support the right conduct and right conduct in generation and utilization of wealth is the right approach. Desire and aspiration for enlightenment and liberation is also right approach. Ethics without Wealth are powerless and Wealth without Ethics is useless.

20


Desires and aspiration for material pleasures without Ethics lead to degeneration of life and desires for Ethics and liberation from materialistic tendencies lead to realization of divinity. Mahabharata is the encyclopedia of the principles, practices, procedures and processes of Dharma (Ethics), Artha (Wealth), Kama (Desire), and Moksha (Liberation). “Dharme Cha Arthecha Kamecha Mokshecha Bharatarshabha Yad Ihaasti Tad Anyatra Nehasti Na Tat Kvachit” M.B. I – 56-33

About Dharma, Artha, Kama and Moksha whatever is there in this Mahabharata can be found elsewhere in the world and whatever is not here can not be found any where in the world. Thus Mahabharata is the representation and reflection of real life. In this way Mahabharata is the practical guide for conduct of life in this world.

Mahaabharata

21

“Yato Dharmah Tato Jayah” M.B.XI.14.12

“Where there is Ethics there the Victory is”.

Lord Krishna has performed the role of an outstanding management guru throughout Mahaabharata.

22


5. Krishna as a Management Guru in Mahaabharatam

M

ahaabharatam has 18 parvas and Krishna appears in all the parvas and spreads his light of knowledge, ideas, solutions and vision. Glimpses of that light can be seen in the following lines: KRISHNA’S IMPACT THROUGHOUT MAHAABHARATA 1. Adi Parva – The Beginnings

In this parva, Krishna appears for the first time in Mahaabharata along with his brother Balarama. When Arjuna, disguised as a Brahmin, succeeded in hitting the fish hanging above by seeing only at its image in the water below, all kings and princes who failed rose to protest and oppose. Bheema stood up to protect Arjuna. Nobody recognized Arjuna and other Pandavas but Krishna with his sharp observation and intellectual power identified Arjuna and the Pandavas.

“Tatprekshya Karma Atimanushya Buddhi Jishnuh Sa Hi Braaturachintya Karmaa, Daamodaro Bhraataram Ugra Veeryam Haalaayudham Vaakyam Idam Babhaashe”. M.B. I.189.19.

Having seen the great feat of Arjuna, Krishna of super human intellect identified Arjuna and Bheema and shared the same with his brother Balarama.


23

Krishna was endowed with supreme intelligence and could see the unseen and notice things which others could not.

Krishna’s situational observation was par excellent, which contributed for his being a world class plus corporate advisor and management guru. 2. Sabhaa Parva – Assembly

In the assembly of Kauravas, when Draupadi was lost in the dice game by Yudhishtir, she was dragged to the assembly. Dushasana began to disrobe her. After a long struggle in many ways, Draupadi lifted her hands in prayer and said:

“Krishna Krishna Mahaa Yogin Vishwaatman Vishwa Bhaavana Prapannaam Paahi Govinda Kurumadhye Vaseedateem” M.B.II.68.43

“Oh Krishna! Great yogi! Universal self! Universal creator! Oh Govinda! I take shelter in you. Protect me from this crisis and distress amongst the Kurus”. When one is in trouble, one rushes to God or Guru. There being nobody to turn to Draupadi appealed to Krishna, the two-in-one Guru and Govinda.

Krishna as an observer and thinker weighted her eligibility and saved her honour through universal consciousness. 3. Aranya Parva – Forest

When Pandavas were in forest and were worried about the future, one day a sage came and told them:

24


“Sa Eshyati Mahaa Bahur Vashee Shourir Udaaradhee” M.B.III. 183.3.

“The mighty armed, the one with a noble soul and self control that Krishna is coming.”. This was an unexpected visit from Lord Krishna along with Satyabhama. Fulfilling expected actions give happiness but unexpected noble gestures and actions create delight, joy and trust. Krishna the great Guru and guide came to the forest to boost the morale of the Pandavas. He also had the foresight to bring Satyabhama aong in order to make Draupadi comfortable. This made Satyabhama also very happy.

Krishna was a guru who could understand a situation without any formal communication. 4. Agnaatavasa Parva – Incognito Phase

At the end of the incognito phase of the Pandavas Krishna came to the marriage of Abhimanyu with Uttara and presented the Pandavas gold, diamonds and many other valuable things. Then the marriage was solemnized.

“Prati Guhya Cha Taam Paarthah Purskritya Janaardanam Vivaaham Kaarayaamaasa”. M.B.IV.72

Arjuna accepted Uttara as a bride for his son Abhimanyu in the presence of Lord Krishna. A great and righteous Guru is present at the right time in the right place with right inputs. Krishna came with a lot of wealth as gifts. Why? Pandavas had no cash, no wealth, no assets except their clothes because they were serving at lowly positions. Suddenly they would require a lot of money for preparing the marriage as there is a lot to give and take from the both sides.

Krishna was a master of anticipation and initiation. Krishna as a Management Guru in Mahaabharatam

25

5. Udyoga Parva

When the incognito period was over and the marriage of Abhimanyu was solemnized, Krishna went to Hastinapur to convey the message of the Pandavas to Kauravas and to negotiate an agreement for truce for mutual well being. But the signals from the Kauravas were not favourable. Krishna was in deep thought and was in Mahatma Vidura’s house the night before and shared his deep thoughts with him. Sri Bhagavaanuvacha:

“Hitam Hi Dhaartra Raashtraanam Paandavaanaam Tadhaiva Cha Prithivyaam Kshatriyaanaam Cha Yati Shreyam Amaayayaa”. M.B. V.93.13

The blessed Lord said: “With all sincerity and commitment, I shall endeavour and strive for the good of sons of Dhritarashtra and Pandavas and also for the good of all kings and leaders of the earth”. This is one of the instances where Govinda speaks as God and at that very instant divine light shines. Great! Great!! Great!!! Contrary to many who talk about Krishna’s cleverness as an emissary and his supposed secret intension of making his embassy a failure, Krishna really worked hard against the negative kinds to ensure a truce for the well-being of all and for achieving a win-win situation. Win-win is possible in any negotiations and this has to be the approach of all Corporate Advisers, Management Gurus and Professional Consultants. Krishna endeavoured till the last minute of his stay for an agreement through persuasion, reward, discrimination and threat. Only when it was not possible he thought of the next best alternative. 26


Krishna the corporate guru worked for the best, prepared for the worst and looked for optimal solutions. 6. Bheeshma Parva – General Bheeshma

During the first nine days of the war, Bheeshma was the Commander-inChief of the Kaurava army. On the 4th day, the Pandavas, especially Ghatotkach and Bheema caused great destruction and a good number of Kaurava brothers were killed. On that night, the Kaurava camp was sad. Duryodhana and other seniors went to their grandfather Bheeshma. Duryodhana asked Bheeshmaji the following question, “Sir! Grandfather! Our armies are getting destroyed every day. At every step we are losing. Tell me Sir! Depending on whom Pandavas are gaining so much?” Bheeshma said:

“Yo Dhaarayati Lokaan Treen Charaachara Guru: Prabhu Yoddhaa Jayascha Jetaacha Sarva Prakrutireeshwarah” “Raajan Sarvamayo Hi Esha Tamoraaga Vivarjitah Yatah Krishnah Tato Dharmo Yato Dharmah Tato Jayah: M.B.VI.66/34.35

Bheeshma said “My dear son! He who supports all the three worlds, who is the Guru and the Lord of all including moving and non-moving, who himself is a warrior, winner and victorious that one is Krishna. Where there is Krishna, there is righteousness (Dharma) and where there is righteousness, there is victory!”.


27

Thus Bheeshma clearly described Krishna as an inspiring Lord and Guru because of whom winning and winner exist. Kaurava army was larger than Pandava’s by a factor of 11/7 (157%). Kaurava warriors were very accomplished including Bheeshma and Drona. Then why they were losing? They were losing because they were not privy to the inspiration, guidance and advise of Lord Krishna.

Quantity is important and quality is crucially important. Krishna concentrated on quality of actions in addition to weightage of actions. 7. Drona Parva – General Drona

In the terrible war after Abhimanyu was killed by Jayadratha, finally Arjuna was ready to cut off the head of Jayadratha with sharp arrows. Then Krishna instructed him —

“Sakundala Sindhupate Prabhanjana Sutaanuja Utsange Paatayasvaasya Vriddhakshatrasya Bhaarata”. M.B. VII. 146.116

“Arjuna! Be careful; let not the head of Jayadratha fall on the earth. With the help of your arrows take it away and let it fall on the lap of Vriddhakshatra, the father of Jayadratha”. This was a fantastic strategic advise which the wonderful advisor — Guru, the great Krishna gave. Vriddhakshatra had a boon from Lord Shiva that through whoever’s hand the head of Jayadratha falls on the ground, that person’s head would break into pieces. Arjuna implemented the idea and Jayadratha’s head fell on the meditating Vriddhakshatra’s lap. Unknowingly, he threw it away. It fell on the ground and Vriddhakshatra’s head broke into pieces. Arjuna escaped that fate. 28


Krishna the strategic management guru used knowledge, information, idea and solution to protect Arjuna and eliminate wickedness. 8. Karna Parva – General Karna

After Drona, Karna became the Commander-in-Chief and he fought valiantly and defeated Yudhishtir, Bheema, Nakul and Sahadev but did not kill them because of the promise he had given to Kunti. He waited for Arjuna. In the fierce fight with Arjuna, Karna used his last resource, the serpent weapon kept especially to kill Arjuna. The serpent Ashwasena hated Arjuna and was biding his time to burn Arjuna with his terrible poison because Arjuna killed Ashwasena’s mother while burning Khandava forest. Karna took out the terrible arrow and aimed it at the neck of Arjuna. Universal serpent power shone in that great serpent arrow. Karna discharged the weapon. It flew and came towards Arjuna like an atomic warhead. All stopped fighting and just looked up in amazement. The aiming was perfect. In a moment Arjuna cwould turn to ashes.

“Tam Prekshya Deeptam Yudhi Maadhavastu Tvaraanvitam Satvaraiva Leelayaa Padaa Vinishpishya Rathottamam Sa Praveshayat Prithveem Kinchideva” M.B. VIII.90.29

“Krishna, seeing that fiery weapon rise in the sky, quickly pressed down with his foot that beautiful chariot one cubit deep into the earth.” But, Krishna was steady and he just fixed his gaze on the weapon and pressed the chariot down into the earth. Because of his tremendous strength the wheels of chariot went deep into the earth by a foot. The Serpent arrow hit the shining crown of Arjuna and went ahead. The crown was burnt instantly and the burning arrow entered the earth and the whole warfield became unbearably hot. Arjuna was saved. Krishna as a Management Guru in Mahaabharatam

29

Krishna as a guide and guru saved Arjuna and the Pandavas again and again from the mouth of danger. 9. Shalya Parva – General Shalya

After Karna was killed, Shalya became Commander of Kauravas on the 18th day. He was killed by Yudhishtir. Kaurava army became weak. Arjuna seeing destruction all around on both sides, wept and wailed in front of Krishna. Arjuna said:

“Uktam Bheeshmena Yadvaakyam Hitam Tathyam Cha Maadhava Tacchhapi Naasau Kritavaan Veetha Buddhih Suyodhanaah”. M.B. IX.24.21.

“Bheeshma advised Duryodhana about the futility of war. But even then the ill minded Duryodhanaha lost his thinking and had not followed the advice” Arjuna vented his anguish, listed the heroes lost on both sides who were dear, wept and cried for considerable time. Krishna heard him patiently with full attention and without interruption. He neither corrected him nor cosoled him, but allowed him to follow his chain of thoughts. Finally Arjuna became silent and understood the reality, wiped his tears and requested Krishna to move towards Duryodhana. Arjuna became peaceful because Krishna listened to him. Listening is an art and an ability of an excellent Management Guru. Our consultants, advisors, specialists and strategy masters have to master the art of listening. Rather than selling vigorously our own ideas, buying others’ ideas is better.

30


Krishna was a par excellent master of optimizing the combination of listening, speaking, buying and selling. 10. Souptika Prava – War on Sleeping Ones

After all were killed and Duryodhana was hit below the belt by Bheema, Duryodhana commissioned Ashwatama, Krupacharya and Kritaverman to take revenge. Ashwatthama took oath that he will destroy all the Pandavas and for that he planned to attack the Pandava camp during the night and kill all the sleeping warriors. Ashwatama along with Krupacharya and Kritaverman reached the Pandava camp and saw a big fire at the gate. He also visualised the spirit of Shiva guarding the camp. Ashwatama offered himself to Shiva by jumping into the fire. The spirit of Energy of Shiva shifts from Krishna after seventeen days of war to Ashwatama and he killed all the Pandavas in the camp. Krishna had anticipated this on the 17th day itself and took the five Pandavas to Hastinapur. Ashwatthama killed all Pandava forces including the sons of five Pandava princes. Because of precaution of Krishna, the five Pandavas remained alive. When Bheema was proceeding alone in search of Ashwatama, Krishna anticipated and advised Yudhishtir to protect Bheema.

“Sa Samramehi Duraatmaa Cha Chapalah Kroora Evacha Vedacha Astram Brahmashirah Tasmaad Rakshyo Vrikodarah” M.B.X.12.41

“That Ashwatama is angry, ill-willed, wavering and cruel. He has the terrible weapon Brahmashira. Therefore protect Bheema”


31

Thus Bheema was protected and saved

Krishna anticipated the danger much in advance and took preventive actions. The master guru is not only proactive but is also pre-active, process-active and post-active. 11. Stree Prava – Wailing Woman

After the war, Dhritarashtra and Gandhari lost all their sons and grandsons. The five Pandava princes went to see Dhritarashtra and Gandhari and console them because Yudhishtir himself was very sad. Gandhari was very angry and was ready to curse Yudhishtir. Krishna said to Gandhari :

“Kshamaa Sheelaa Purabhootvaa Saadhya Na Kshamase Katham Adharmam Jahi Dharmagne Yato Dhramah Tato Jayah” M.B.XI.14.12

“Oh! Noble one ! you always had a forgiving nature. Why are you not forgiving now? Leave adharma (non-right) because you know what is right and what is not right. Where there is right, there is victory” Gandhari, the great noble lady understood the message, the gentle words of Krishna, was full of respect and empathy and refrained from cursing. Actually Dhritarashtra and Gandhari forgave the Pandavas but Yudhishtir requested (on the advise of Krishna), Dhritaraashtra to remain as a monarch as before.

Krishna as a great teacher and visionary was the master of empathetic communications which were effective.

32


12. Shaanti Parva – Peace After War

After the war, the Pandavas , especially Yudhishtir repented the loss of relatives and many noble people. Yudhishtir was very sad for Karna after knowing that he was his own brother. He, felt sad for Dhritarashtra and Gandhari. Seeing them (the Pandavas) immersed in grief, Krishna took them to Bheeshmacharya for teaching Pandavas about the principles of governance and different aspects of Dharma.

”Tad Gnaati Shokopa Hata Sthithaaya Satyaabhisandhaaya Yushishtaraaya Prabhruhi Dharmaartha Yuktamarthyam Vachosyaa Panudaasya Shokam”. XII.51-18.

“Oh! Great one! This Yudhishtir is hit by the grief about the loss of relatives. He is a truthful one. For him and his brothers, please give your knowledge and directions about ethics, economy and about responsible leadership and governance, so that their grief subsides”. Bheeshma wonders how he can teach when the universal teacher, the Jagadguru himself is present. How a shishya (learner) can speak in front of his Guru? Krishna then admires Bheeshma and encourages him to share his vast wisdom. He also gracefully grants him health, energy and superconscious recollection ability. This is the instance of one teacher accepting another teacher and master. Though Bheeshma is much older than Krishna, he accepts Krishna as his own teacher. This demonstrates the fact that stage is more important than age. The modern advisors, consultants, trainers and guides can benefit a lot by accepting and respecting each other and also by learning from each other.

Krishna is a transcendental teacher who was respected and encouraged by other great masters.


33

13. Anushaasana Parva – Governance

While Bheeshma was telling about Ethical Governance, the discussion went towards the greatness of Lord Shiva. Then Krishna narrated how on the request of his wife Jambavati for a wonderful son, he went to the Himalayas for doing penance directed towards Lord Shiva. Krishna searched for a Mahatma as a Guru, who could show the way to receive the grace of Lord Shiva. Then Krishna reached the ashram of Upamanyu Maharshi. This is how Krishna described his meeting with the Maharshi. Krishna said:

“Pravashanneva Chaapashyam Jataa Cheera Dharam Prabhum Tejasaa Tapasaachaiva Deepya Maanam Yathaanalam”. “Shishya Madhya Gatam Shaantam Yuvaanam Brahmanarshabham Shirasaa Vandamaanam Maam Upamanyu Rabhaashaata”. M.B. XIII.14. 63/64/65

“As soon as I entered the ashram, I saw the divine presence of a muni who was wearing simple clothes and because of brightness from penance he was shining like fire. He was surrounded by disciples, was peaceful andwas a youthful great Brahmin. I prostrated to him with my head down. Then he, the Upamanyu Maharshi, addressed me”. What a wonder! Krishna who was already recognized as the divine one and as an outstanding guru finds another guru and prostrates to him and offers highest honour.

34


Upamanyu Maharshi received him well and honoured him. Krishna enquired about the way to get Lord Shiva’s grace. Upamanyu Maharshi then shared with him the glories of Lord Shiva and then told him the “Shiva Sahasranaam” (Thousand names of Lord Shiva) and also how he had to carry out the penance. Krishna learned “Shiva Sahasranaam” with dedication and did penance as taught by Upamanyu Maharshi. Lord Shiva appeared and showered his grace. After sometime, a son was born to Jambavati, who was named Saamba after Lord Shiva. See! A great Guru learns from another Guru. Krishna himself a divine one, meditates and prays to Lord Shiva who in turn meditates and prays to Lord Vishnu who is verily Lord Krishna!. When Guru and God like Lord Krishna himself has a Guru and God, how humble, learning and dedicated we all, and especially the modern Gurus should be.

Krishna is a master learner and a learner master. He sees divinity in and out of himself! 14. Ashwamedha Parva – Conquering

Ashwamedha Parva is about the Pandavas winning over different kingdoms and areas of the country to create an United India through a horse sacrifice. After Bheeshma passed away, Yudhishtir assumed responsibility of governance of the nation with the guidance of Dhritarashtra, help of his brothers and with Yuytsu the surviving noble son of Dhritarashtra, who fought war on behalf of the Pandavas. Before it all began, Krishna planned to return to Dwaraka. Arjuna was sad that his friend and Guru would soon leave. Then Arjuna said to Krishna, “Hey! Govinda! It is sad that I will be deprived of your company shortly. Before you leave, could you re-narrate that wonderful thing which you taught me just before the war?”


35

Krishna was surprised and displeased. Krishna said:

“Noonam Ashraddhaa Dhaanosi Durmedhaa Hyasi Paandava Na Cha Shakyam Punarvaktum Asheshena Dhananjayah” M.B.XIV.16.11

“Arjuna! How careless and of poor understanding you are?! It is not possible to re-narrate completely that inspired sharing”. An effective Guru is alert about the mind frame of the learner and does not hesitate to reprimand whenever required. However, the master-teacher does not ignore the request. Krishna narrated another episode of the discussion between a preceptor and his disciple which more or less covers the lessons of Gita. This is called Anu-Gita, a companion of Bhagavad Gita. Though it is also a wonderful teaching, the intensive charge of inspiration is toned down. This is a great lesson for all teachers that learners can forget what is shared in due course. Therefore, methods are necessary for retention, recollection, recall and practice.

Practice is the way to remember. Krishna himself vividly retains, recollects and updates his learning by unlearning, re-learning and teaching. Thus Krishna remained a Guru till his last breath the time at which he delivered another master piece called Udahava Gita. 15. Aashramavasa Parva – Hermitage

Yudhishtir had practiced great reverence and respect for Dhritarashtra and Gandhari and commanded his brothers and all executives to obey and fulfill the requirements of the old king.

36


Dhritarashtra repented a lot, did penance and lived a simple life. For the satisfaction of Yudhishtir, he lived frugally and gave donations. He became an introspective person. After 15 years after the war, Dhritarashtra expressed his desire to retreat to a forest for an ascetic life. Yudhishtir rquested him to stay for one more year. The old king agreed. One day before his planned date for moving to a forest, the old uncle, ladies and the Pandavas were sitting and conversing together. Dhritarashtra put his hand around Yudhishtir and said “Dear son! I am fully happy. Now let me share with you the secrets of nation governance and county management.” He taught him in detail about vision, policy, administration, departments, taxation, dealing with own people, opponents, adversaries and collaborations. He also taught him about the six methods of dealing with enemies, strategy development, appointment of ministers and many things. Yudhishtir and his brothers including Bheema were surprised to know the depth of the old man’s thinking, his insights and analysis. They all thanked him. Yudhishtir said:

“Bheeshme Swargamanu Praapte Gate Cha Madhusoodane Vidure Sanjaye Chaiva Konyo Maam Vaktumarhasi”. M.B. XV.8.2.

“After Bheeshma has gone to heaven and Krishna departed for Dwaaraka, without Vidura and Sanjaya, who else other than you coul teach and guide us.” It shows the quality of Yudhishtir, how his Gurus and advisors are remembered thankfully even in their absence. The greatness and success Krishna as a Management Guru in Mahaabharatam

37

of a teacher shines when his learners perform excellently in the absence of the teacher. Krishna was such a Guru. He was remembered constantly in Brindavan, Mathura, Dwaraka, Hastinapur and literally throughout India. Because of his great teachings, Krishna is felt almost in every home in India through his guidelines and through his presence in the Bhagavad Gita.

Krishna is an immortal guru and a management guru because his teachings are learnt, remembered, practiced and retained. 16. Mousala Parva – End of Yadavas

Yadavaas went to a seashore for picnic and killed each other with Eraka grass blades. Balarama sat in yoga and left to join the original supreme being. Krishna laid himself in yoga. Then a rural hunter called Jara mistook the moving leg of Krishna to be that of a deer and aimed at it. Jara came near to collect his prey but on seen a great soul hit, he went near Krishna and prostrated to him by touching his feet. Jara was in shock and grief.

“Ashvasa Yantam Mahtma Tadaneem Gachannurdhvam Rodasi Vyapa Laxmya” M.B. XVI.4.24

“The mahatma Krishna consoled Jara, the one who hit him with tenderness and spirit of compassion, shone with splendour of his innerself to rise brightly and expand to fill the whole sky and space”. In this way Krishna, a great Soul had joined the Supreme Soul. The Jagadguru taught the world a lesson about patience and forgiveness even at the last minute. Krishna departed but never left us. The spirit of his teachings as a Guru and management Guru is very much alive like Amrut – immortal nectar.

38


Krishna the Guru has become one with Govinda, Govinda, who represents represents the journey from humanity to divinity by protecting the right and avoiding the non-right. 17. Ma Maha haap apra rast stha hani nika ka Pa Parv rvaa – Gr Grea eatt Exi Exitt

After all Yadavas departed from this world and Krishna had ascended to the Supreme divine regions, Arjuna returned from Dwaaraka, after being defeated by the thieves on the way. Yudhishtir along with his brother recognized and noticed the paradigm shift in the situation and in their own lives. Change is eternal. Yudhishtir did not resist the change but accepted the change. He even utilized it and contributed to it by planned transformation. Pandavas performed all the thanksgiving ceremonies.

“Abhojayat Svaad Bhojyam Keertayitv Keert ayitva a Shaa Shaarngin rnginam am Dadauo Ratnaani Vansaasi Graamaan Ashvaan Staam Sthathaa” M.B. XVIII.1.13

“In honour of Krishna, Yudhishtir gave away as offering gems, clothes, villages, horses, chariots and served excellent food to people”. Krishna was such a divine personality in human form that he was remembered every time. “Those who leave this world but do not leave the hearts of the people actually do not leave”.

Krishna is an immortal immortal spirit who even today is alive in this world. A copy of Bhagavad Gita, housed in many homes in India is revered and worshipped even today. Krishna is forever.


39

18. Sw Swar arga garo roha hana na Pa Parv rvaa – As Asce cent nt to He Heav aven en

The Pandavas proceeded upwards in the Himalayas and Draupadi, Sahadev, Nakul, Arjun and Bheem passed away one by one. Only Yudhishtir and the dog which came all the way with them were alive. The divine angels came with a spaceship to take Yudhishtir to heaven. They declined to take the dog along. Yudhishtir refused to go without the sincere, committed and obedient dog. The angels were pleased. The dog was God of Dharma (Righteousness). They went to heaven. In heaven Yudhishtir saw all the Kauravas but not his brothers. Yudhishtir wanted to see them. He was shown his brothers and Draupadi suffering in hell. Yudhishtir experienced hell and great pain. That was an illusion created as punishment to Yudhishtir for the half truth he uttered about Ashwatama. Then they went back to heaven and there he saw his brothers and finally he saw Krishna in his original divine splendour.

“Dadarsha Tatra Govindam Braahmena Vapusha Anvitam Tenaiva Drishta Poorvena Saasrushenaiva Soochitam”. M.B. XVIII-1-2.

“He saw Krishna, the Govinda in the form of supreme ultimate divinity into which Krishna transcended after he left his physical body”.

Thus the supreme guru has attained the state of supreme divinity. Every true guru is god himself. Thus it is now clear that :

“Bhaaratam Sampravakshyaami, Krishna Krish na Maha Mahatmya tmya Sangraham” Sangraham”.. Agnipurana XIII.1 XII I.1..

40


Mahaabharata is a summary of the greatness of Krishna. The greatness of Krishna as a friend, philosopher, guide and teacher and a supreme management Guru vibrates and shines in every chapter and at every stage of Mahaabharata. IDEAS OF KRISHNA IN MAHAABHARATA AS A TEACHER, ADVISOR, GUIDE AND GURU

Following are the breakthrough ideas and suggestions which helped the right path (Dharma) to win: 1.

Suggestion Suggest ion to to Draupa Draupadi di to objec objectt Karna’ Karna’ss partic participat ipation ion at at the Swayamvara 2. Id Idea ea of of Arju Arjuna na mar marry ryin ing g Subh Subhad adra raaa 3. Id Idea ea re rega gard rdin ing g Ja Jara raas asan andh dhaa 4. Id Idea ea reg regar ardi ding ng Dra Draup upad adi’ i’ss sare sarees es 5. Id Idea ea re rega gard rdin ing g Aksh Akshaya aya Pa Patr traa in in for fores estt 6. Ide Ideaa of stay staying ing at Vidur Vidura’s a’s house house on the the nigh nightt before before emb embassy assy 7. Id Idea ea reg regar ardi ding ng weak weak th thig ighs hs of of Dury Duryod odha hana na 8. Ide Ideaa of of info informi rming ng Kar Karna na tha thatt he he is is the the elde eldest st Pand Pandava ava 9. Id Idea ea of not not tak takin ing g up up arm armss in in the the war war 10. Idea of givin giving g his army army to Duryodh Duryodhan an and his self to Pandavas Pandavas 11. Stopp Stopping ing of the the chariot chariot in front front of Bheeshma Bheeshma and Drona to arouse arouse serious thinking by Arjuna 12. Teachin Teaching g of Bhagvad Bhagvad Gita Gita – the supreme knowled knowledge ge and means of of transformation 13. Idea of Shikhand Shikhandii standing standing in front front of of Bheeshma Bheeshma 14. Preparati Preparation on of Arjuna’s Arjuna’s mind frame frame and and counselling counselling for for the end end of Jayadratha 15. Idea of killing killing Shruta Shrutayushah yushah and Jayadd Jayaddratha ratha 16. Advisi Advising ng Arjuna Arjuna to ensure ensure that that the head head of Jayadra Jayadratha tha falls falls into the the lap of Jayadratha’s father 17. Keepi Keeping ng Arjuna Arjuna away from from Karna Karna till Indra’s Indra’s weapon weapon is with Karna Karna 18. Joy at the the death death of of Ghatot Ghatotkac kacha ha Krishna as a Management Guru in Mahaabharatam

41

19. Idea Idea of “Ashw “Ashwatth atthama ama hataa hataa hata hatah” h” 20. Protec Protecting ting Arjuna Arjuna from from Karna’ Karna’ss serpent serpent weapon weapon Ashwasena Ashwasena 21. Advisi Advising ng Pandavas Pandavas to return to Hastinaapur Hastinaapur on on the penultim penultimate ate day of war to avoid their destruction by Ashwatama 22. Taking Pandav Pandavas as to Bheeshma Bheeshma for for learning learning about about right right governanc governancee 23. Tea Teachi ching ng of of Anugi Anugita ta to Arj Arjuna una 24. Return Returning ing and retirin retiring g to Dwaraka Dwaraka after the the war and when when peace peace is accomplished 25. Recog Recognising nising and acceptin accepting g the decli decline ne of Yadaava Yadaavass 26. Last teac teachin hing g of Uddha Uddhava va Gita Gita to Uddhav Uddhavaa 27. Accep Accepting ting conclu conclusion sion of his his own physic physical al life. life.

Thus Krishna the great Guru has demonstrated his abilities to deal with practical situations on real time basis before he taught them in the inspiring teaching of Bhagavad Gita

42


6. Bhagavad Gi Gita

B

hagavad Gita is a par excellent teaching by an exemplary management Guru, Lord Krishna.

ESSENCE OF GITA

Agni Purana explains the essence of Bhagavad Gita in a strikingly short and wonderful manner.

1. Youdhishtaree Kurukshetram Yayau Douryadhanee Chamooh Bheeshma Dronaadikaan Drishtvaa Naayudhya Naayu dhyati ti Guro Gurooniti oniti 2. Paartham Hyuvaacha Bhagavaan Na Shochyaa Shochyaa Bheeshma Mukhyaka Mukhyakaah ah Shareeraani Vinaasheeni Na Shareeree Shareeree Vinashyati Vinashyati 3. Ayamaatma Ayamaatmaa a Param Parambrahm brahmaa aa Aham Brahmaasmi Brahmaasmi Viddhitam Viddhitam Siddhyassiddho Samo Yogee Raaja Dharmam Prapaalaya. Agnipuranaa XIV Agnipuran XIV.1 .1/2/3 /2/3

1.

When armies When armies of of Yudhis Yudhishtir htiraa andDur andDuryod yodhan hanaa were were ready ready to fig fight ht the the war at Kurukshetra, having seen Bheeshma Drona and others “I will not fight against elders and teachers”. Bhagavad Gita

43

2.

So said Arjuna to whom Lord Krishna said “Ungrievable are Bheeshma and others, bodies perish but the spirit and soul within the body do not perish.”

3. “Knowing this self as the supreme-self and knowing ‘Me’ is that supreme ultimate soul, consider success and non-success with equanimity and perform your responsibility and duty as a leader and governing manager.” Lord Krishna was such an outstanding and supreme management Guru that he taught simultaneously spiritual values, present day realities, necessity to avoid grieving about ungrievable, need for being equanimous beyond the thought of success and failure and the imperative need for performing and fulfilling the responsibility and duty as a leader and manager. This is the essence of the teachings of Krishna in the Bhagavad Gita. GURU AND GOVINDA

Actually Krishna becomes lord, Shri Bhagavan, when he starts imparting the teaching to Arjuna. In Mahaabharata, Krishna is referred mostly as Vaasudeva, Krishna and Shri Krishna. On a few occasions like when his consciousness rises during the discussions with the Pandavas and Draupadi just before his embassy with the Kauravas and when he discusses with Vidura, he becomes Lord, Shri Bhagavan. Throughout the Gita he is Bhagavan. In Anugita he is Krishna. In Uddhava Gita when he teaches the supreme knowledge to Uddhava, he again once becomes Bhagavan. The divinity in teacher springs out when the learner is totally dedicated and inspired.

44


Arjuna, just before the war, was a devoted, surrendering and an inspirable learner. Arjuna after the war was a normal capable leader. Uddhava during the last stages of Krishna was totally devoted, surrendering and inspirable.

When the learner is inspirable, the teacher becomes inspiration. Teacher appears when the learner is ready. Teacher becomes God when the learner is dedicated. When the two armies were facing each other and when there was tension all around, three leader – learners and three teachers — Gurus emerged. THREE LEADERS – THREE TEACHERS

Dhritarashtra is a blind and Tamasik leader whose teacher is Sanjaya. Duryodhana is an egoistic and oppressive leader whose teacher – Guru is Dronacharya. Arjuna is a gentle and dedicated leader whose teacher – Guru is Lord Krishna. Please see “Three Leaders – Three Teachers” on page 188. When the war situation and tension arouses both Arjuna and Krishna faced the same situations. All the warriors were not only close ones, friends, relatives and elders to Arjuna were equally dear to Krishna. While Arjuna was depressed and weeping, Krishna was stable and smiling. A Master Management Guru has to be stable, confident and calm even though his learner, manager or leader is in tension, confusion and depression. Facing his own near and dear ones in the war, Arjuna wavered and left his arms and turned away from his responsibility and duty. He was in grief. At the conclusion of the teachings of Gita, Arjuna stood up like a confident, stable and able leader ready to face whatever is the crisis. GRIEF TO LIBERATION

Knowledge of the Gita is that which enables and empowers learners to move from Grief to Liberation. (Please see the diagram GRIEF TO Bhagavad Gita

45

LIBERATION the ESSENCE OF GITA on page 47.) Gita is the journey from Grief to light and hope to work to Knowledge to Detachment to Self Control to Wisdom to Ultimate to Secret to Glimpses to Super-Vision to Devotion to Field to Characters to Super person to Divinity to Dedication and finally to Liberation . The essential process from Grief to Liberation can be seen in “GRIEF TO LIBERATION” THE PROCESS given below. BHAGAVAD GITA – A CORPORATE EDUCATION

The entire dialogue of the Gita could be a modern corporate dialogue between a Corporate Management Advisor and his client, an Executive Director. Krishna’s role as a Management Guru can be fully appreciated when the situation is looked as a takeover war between an aggressive corporation and holding corporation. (Please see “Grief To Liberation – The Story of Gita” on page 109.) Thus, we can see the glory of Krishna as a Management Guru. In this story, one can visualize the principles, values, vision, strategies, approaches, ideas and solutions of Lord Krishna as a Management Guru. The depths of his wisdom, the empathy in his communication, his balanced approach to women, devotion, knowledge and spirit, his readiness to engage in a dialogue rather than monologue, his patience to receive, understand and respond to interactive questions of a learner-leader and his ability to explore different approaches for success are all the hallmarks of a world class plus management thinker and guide. A Jagadguru. Grief to Liberation – The Process

1. Grief

In conflict when clarity is not there, the person gets drowned in grief and withdraws.

2. Light

When there is a conflict between the virtous and the wicked forces, the right forces have to rise and stand up.

46


n o i t a r e e e r F - b n i o L i t a c g n i r e f f O - i d e D

y t i n e v + l a t o T - i v i D

n o s r e P r t n e l l e c x E r a P - e p u S

s r e t c a g n i d n e c s n a r T - r a h C

d e g r a h C - d l e

i F n o i t d e t t i m m o C - o v e D

n o i s i v r d e r i p s n I - e p u S s e s p g n i r i m d A - i m l G

a t i G f p o U e c n n r e s u T s E & — d n n o u i t o r a A r e b n r i L u T o t f e i r G

t e r c e S e t a m d e t c e n n o C - i t l U

y t i l i b i s n o p s e R -

m o s t h g i s n I - d s l o i r W t n o C e l b a t S - f l e S

t n e m h c a d e s a i b n U - t e e g D d e l t n e g i l l e t n I - w o n K k g n i t u b i r t n o C - r o

W

t t h g i r B - h g i L

d e s s e r p e D - f e i

r G

Bhagavad Gita

47

3. Work

Dutiful work is a boat to cross the river of life

4. Knowledge

When work is baked on knowledge fire it becomes wisdom wealth

5. Detachment

Work purity leads to self purity.

6. Self Control

Stable mind leads to able self.

7. Wisdom

Cosmic consciousness connects all components for completeness .

8. Ultimate

Work as an offering connects the inner essence to the imperishable Supreme.

9. Secret

When one takes all responsibility he becomes a supreme one.

10. Glimpses

Self is the root of all glorious creations.

11. Vision

All glorious creations put together are within the supreme self.

12. Devotion

A devotee is dedicated to divinity. Divinity dearly loves the devotee. Devotion and divinity inspire each other.

13. Field

Behind every field there is a spirit. Every spirit creates a field.

14. Characters

Transcending actions, feelings and thoughts is becoming liberated and immortal.

15. Super Person

‘I’ness to ‘Why’ness to ‘Eye’ness to ‘High’ness is Ego to Introspection to Knowledge to Consciousness respectively.

16. Divinity

That which binds is devility; that which liberates is Divinity. Every person has an in-built divinity to liberate himself.

17. Dedication

All-universe-me is that truth.

18. Liberation

The Supreme seated inside Self is the supreme solution.

48


LIGHT BEAMS IN BHAGAVAD GITA

A. “Dharmakshetre Kurukshetre” (I.1) In the field of Dharma field of Kuru. 1.

“Senayor Ubhayormadhye Ratham Sthaapaya Me Achyuta !” (I.21) Stop this chariot, Oh Great one! Between the armies where stands none.

2.

“Yogastha Kurukarmaani” – (II.48) Stationed in yoga, do your work.

3.

“Loka Sangraham Evaapi Sampashyan Kartum Arhasi” (III.20) Considering fully the well being of people, it is right to do the work.

4.

“Sambhavaami Yuge Yuge” (IV. 6) It occur at right time age by age

5.

“Panditaah Sama Darshinah” (V.18) The wise ones see with equality.

6.

“Uddhared Atman Aatmaanam” (VI.5) Let one lift self by self

7.

“Sutre Mani Ganaa Iva” (VII.7) Like diamonds on string

8.

“Shukla Krishna Gateehi Yete” (VIII. 26) Light and darkness are two ways

9.

“Pitaahamasya Jagato Mataa Dhaataa Pitamaha” ( IX.17) Father of the world is sure me, Mother, teacher, grandfather, is me

10. “Neetirasmi Jigeeshataam” (XI.33) Strategy of winners is me 11. “Nimitta Maatram Bhava Savya Saachin” (XI.33) Dexterous one! Just an instrument you Be! 12. “Yo Madbhaktah Sah Me Priyah (XII.16) Devoted he is, dear to me.

Bhagavad Gita

49

13. “Gnaanam Gneyam Gnaana Gamyam, Hridi Sarvasya Vishtitam” (XIII.18) Knowledge knowable knowledge goal, seated in all hearts intimate goal. 14. “Sattvam Rajah Tama Iti Gunaah Prakruti Sambhavah (XIV.5) Gentleness, aggressiveness, ignorance — these three are nature born qualities, you see. 15. “Nirmaana Mohaa Jita Sanga Doshaa” (XV.5) Proudness free and delusion free, is attachment free and completely free. 16. “Daivee Sampad Vimokshaaya, Nibhandhaaya Asuree Mataa (XVI.5) Divine attributes give freedom, Devilish attributes binds some. 17. “Daatavyamiti Yaddaanam Deeyate Anupakaarine” (XVII.20) Because it is right to give it is done with expectation for returns, totally none 18. “Sarva Dharmaan Parityajya, Maam Ekam Sharanam Vraja” (XVII.66) Leaving all ways fully you, take refuge only in me. Z. “Tatra Shree Vijayo Bhooti, Dhruvaa Neetir Matir Mamah” There is prosperity, success, right policy, There is also growth that is my sight, you see. MESSAGE OF GITA

The Gita contains 701 verses and it is a journey of 18 Chapters from Grief to Liberation. What is the executive summary of the Gita? The executive summary of the Bhagvad Gita is embedded in the Gita itself. The first verse and the last verse put together from the executive summary of the Gita. The First Verse is :

50


“Dharma Kshetre Kuru Kshetre Samaveta Yuyutsavah Maamakah Pandavaschaiva Kima Kurvatu Sanjaya” B.G.I.1.

In the field of dharma, field of Kuru Eager to fight and vanquish too My own sons and Pandavas too Assembled Sanjaya ! What did they do? This is the question asked by Dhritarashtra to his advisor Sanjaya. “Sanjaya! On the right field and war field, my sons and sons of Pandu are facing each other to wage a war. What are they doing and what is about to happen?” For this question the answer is in the last verse:

“Yatra Yogeshwarah Krishno Yatra Partho Dhanurdharah Tatra Shreer Vijayo Bhooti Dhruva Neeti Matir Mamah” B.G.XVIII.78

Where there is Krishna the great master Where there is Arjuna the great achiever There is prosperity, success, policy and right There is also growth which is my sight. The answer of Sanjay is that where there is combination of Krishna, the master and Arjuna the great achiever, there will be prosperity, success, growth and right policy. What a wonderful management lesson for all business and industrial organizations in the world!

Bhagavad Gita

51

u o r d u K y e f h o u t d d d l o i e o t n i a d f h t d i a s P f n u o h a q s W a n n ! a o m r v s a y a d j a h d n n n D a a a f t s S o h n , g d f o l i s d e l e i b f o t n w m e r o e h t g y e s s a n I E M A

a t i G f o e g a s s e M

1 . I

a e v r i t a e h h c s k h s a a u r a a y v j u v s d K t n a n u e a a y r t P S e u Y a h s a h a t K a a a v t k r a e a u v k m r a m a a m a m a h a i D S M K 1 . I

52


r r e e v t t e s i t a h h g h i c m A r i t t y g s a a i c y e l r e o m g r P g s e e , i s h t h s t a t a a e h c n n c t h t s j u u h i r r S w , K A y o t i s r r s i g i e o e e r r p s l e e s o h r a t h t P s i e e r r e e r e e r e e h h h h 8 W W T T 7 . I I I V X

r e k l a w h t y a c p i s l e y o c r p r e t o n f h o l g i i s a r s c i i d h m n t e a d n h d t a n a r w e o s r e w g c o r , s o h f s s h l e i t c v a c e p u n s n d y , e y e n r e a a h t n t i r w o t e i e s p b i s v o t r c y i p l b f n n d i o a a c t e h t l a a a h r e o a h l s a r i l i n h t m i a h o e w s s o a r i e e s r D h m c e K r r h r u B i t c o t r n h a o a n f o a y t f e r h j M a h h t a D i r g h i W w o V i r g t i h e h r e R s t e e h e r T e t g a r a a h o n Y P S a e v h a a a u r r W t r t r t h

a a a

8 Y Y T D 7 I I V X

Where there is a combination of a visionary path shower and missionary path walker, there there will be wealth generation, all round success, growth and right policy. Are we not all in Industry Business and Management profession looking for wealth generation, all round success, growth and right policy? Well ! this is the summary, vision, promise and assurance of the Bhagavad Gita which is a great management manual and an inspiring leadership guide. The combination of Path shower and Path walker, leader and team, vision and mission, direction and dynamism, quality and quantity, empowering Guru and endeavouring learner-leader and light and engine is the way to outstanding success and contribution. This is the executive summary of the first verse and the last verse. Now let us examine it:

“Dharma Kshetre Kuru Kshetre Samaveta Yuyutsavah” “Tatra Shreer Vijayo Bhooti Dhruva Neeti Matir Mamah” “Where there is a confrontation between right and non-right forces, there the right forces will win and attain wealth generation, success, growth and right policy”. Wonderful!! Now, let us see the very short summary of Gita by considering the first line and the last line.

“Dharma Kshetre Kuru Kshetre Dhruva Neeti Matir Mamah” Which means “In right field and work field sound policy helps to win”

Bhagavad Gita

53

Now, let us see the super short summary with the first half line and the last half line:

“Dharma Kshetre” “Matir Mamah” “In the right field my mind frame wins”. Right mind frame is right way for the right to win. Now, the supreme short executive summary of the Gita is the combination of the first word and the last word.

“Dharma” – “Mamah”

Mama Dharma – My Responsibility!! Answer to “what is my responsibility, my duty and my priority”, is the answer in all managerial situations. ‘Own responsibility’ is the essence of the Bhagavad Gita and the teaching of Krishna, the Management Guru. LEADERSHIP AND MANAGEMENT

The Gita as a management guide deals with important, crucial and management situations like :

• •

Crisis Management Tension Management Turn-around Management Transformation Management Empowering Leadership Mutuality Oriented Leadership Leadership by Example Learning Organisation Chaos and Emerging Leadership Correcting Leadership Integrated Human Potential Unfoldment

54


• • • • • • • • •

• •

Self Effort + Divine Grace Responsible Leadership + Effective Team

The Gita includes many more such approaches for different situations. GITA – A TRANSFORMATION PROCESS

The 18 chapters of the Gita from Grief to Liberation are progressive steps in the process of transformation. At the beginning, Arjuna was human and Krishna was divine. At the conclusion both of them become divine.

“Tam Uvaacha Hrisheekeshah Prahasanniva Bhaarata Senayor Ubhaye Madhye Visheedantam Idam Vachah” B.G.II.1

“With smiling face hence Bharata! Said lord of sense To grieving one, following lines In the middle of battle lines”. This was at the very beginning of the teaching of the Gita. At the beginning, Krishna was smiling and Arjuna was grieving. Then what happened immediately after the Gita teaching?

“Ityaham Vaasudevasya Paarthasya Mahaatmanah Samvaadmimam Shrousham Adbhutam Roma Harshanam” B.G.XVIII.74

“Thus I heard the great souls two In dialogue, Vasudeva, Partha too, Wonderful One, made Arjuna charged Recollecting that, my body gets charged”. Bhagavad Gita

55

Then at the conclusion of the Gita teaching, Arjuna too became a great soul. This is how they appeared. Now let us see what Arjuna said at the beginning and after the teaching. Arjuna said:

“Gandeevam Sransate Hastaat Tvakchaiva Paridahyate Na Cha Shaknomi Avasthaatum Bhramateeva Me Manah” B.G.I.30

“Hands are shaking, losing hold Bow is slipping, arrows roll Legs are no more strong and sound Mind now whirls, round and round”. Arjuna before Gita was not at all confident. Now after the Gita what he said and how was he? Arjuna said:

“Nashto Moha Smritir Labhdhvaa Tvat Prasaadaaan Mayaachyuta Stithosmi Gata Sandehah Karishye Vachanam Tava “ XVIII . 73

“My delusion is destroyed, memory gained, Achuta! Because of your grace, Stable is me, gone are doubts Now shall act on your words”. Arjuna is now confident and commits himself to do his duty without any doubts. 56


Further let us see what Arjuna did before and after the Gita instructions. Sanjaya said

“Evamuktvaa Arjuna Sankhye Rathopastha Upaavishad Visrujya Sa Sharam Chaapam Shoka Samvigna Maanasah” B.G. I.47

“Having said, in battlefield, so In chariot he dropped low Leaving bow and arrow He grieved with sorrow”. Let us now see what Arjuna did immediately after the Gita. (This is in Mahaabharata immediately after Gita.) Sanjaya said:

“Tato Dhananjayam Drishtvaa Baana Ghandiva Dhaarinam Punereva Mahaanaadam Visrujanta Mahaa Rathaa”. M.B. VI.43.6.

“Then seeing, Arjuna the wealth winner, ready With bow and arrow standing steady All warriors admired him all around And applauded him with roaring sound.” Just before the Gita instruction, Arjuna fell down in the chariot leaving the bow and arrows. Immediately after the Gita, Arjuna was standing steady holding up the bow and arrows.

Bhagavad Gita

57

Humanity To Divinity A Transformation Process Free

18 Liberation

Offering

17 Dedication

Totally Positive Par Excellent

g n i n i h S

i h d d i S

16 Divinity 15 Super Person

Transcending

14 Characteristic Transcendence

Charged

13 Field

Committed Inspired

g n i e e S

Admiring Responsible Connected

g n i k e e S

a n a h s r a d n a S

a n a h d o h S

12 Devotion 11 Vision 10 Glimpses 9 Secret

7 Wisdom

Stable

6 Self Control

Unbiased

5 Detachment

Contributing

g n i v i r t S

a n a h d a a S

4 Knowledge 3 Work

Bright

2 Light

Depressed

1 Grief

58


n o i t a m r o f s n a r T

8 Understanding Ultimate

Insightful

Intelligent

y t i n i v i D

y t i n a m u H

Total Dedication and Divine Love The Junction of Transformation THRESHOLD OF HUMANITY

18 Liberation

The Lord said: Keep mind in me, be devoted to me Do sacrifice to me, bow down to me Be aligned to me, be ever in me Keep goal as me, you will come to me

17 Dedication 16 Divinity 15 Super Person

B.G. IX. 34

y i t g i n h i n n d i d v i i h i S D S

g n i n i h S

14 Characteristic Transcendence

TOTAL DEDICIATION IS THE KEY

13 Field 12 Devotion 11 Vision 10 Glimpses

g n i k e e S

y t i n a m u H

a n a g h i n d k s o e n h a e r S S T

n o i a t g n a a n i h m e r s r e o S a F d n a S

y t i n i v i D

g n i e e S

9 Secret 8 Understanding Ultimate 7 Wisdom 6 Self Control 5 Detachment

g n i v i r t S

a g y t n n a i i n h v a i d m a r u a t S S H

4 Knowledge 3 Work

TOUCH OF SPIRIT

The Lord said: Mighty armed! hear you now Supreme words, Oh dear! now you listen with interest Speaks me now in your interest B.G. X. 1

2 Light 1 Grief

HUMANITY

DIVINE LOVE IS THE GRACE DIVINITY

Bhagavad Gita

59

This is a great change because the Gita is a process of transformation from Humanity to Divinity. There are 18 chapters in Bhagavad Gita. The first 6 chapters of grief, light, work, knowledge, detachment and self control are the aspects of human effort and endeavour representing Humanity. The last 6 chapters from 13th to 18th chapters of field, characteristic transcendence, super person, divinity, dedication and liberation are the super human aspects representing Divinity. The middle six chapters from 7 to 12 are the steps of transformation from Humanity to Divinity in terms of wisdom, understanding ultimate, secret, glimpses, vision and devotion. Actually 9th chapter — “Secret” and 10th chapter — “Glimpses” are the change over links in the process of transformation. The last verse of the 9th chapter (IX.34) and the first verse of the 10th chapter (X.1) are the gateways to transformation. When humanity is totally dedicated in actions, feelings, thoughts and spirit, the divinity showers the grace and starts revealing itself through its glories and vision of its super form. “Secret” is that ultimate spirit within each of us and when we assume responsibility it shines out. “Glimpses” are the divine glories of excellence which are seen and experienced immediately after knowing and understanding the secret. After “Glimpses” are “Vision” and “Devotion”; Vision inspires and devotion makes a person fully committed. After the steps of wisdom, understanding, ultimate, secret, glimpse, vision and devotion the transformation is complete and the learner is ready to enter into the transcendental stage of Divinity. Referring to diagrams on page 58 and 59, Grief (1) to Self Control (6) is a ladder, which the endeavourer has to climb on own effort. Wisdom (7) to Devotion (12) is a conveyor belt, in the form of divine guidance and intu60


ition, moving forward and upward. Here the person can move and belt also moves. Humanity and Divinity are separated by a barrier. The barrier is with one way transparency. One can not see divinity from humanity, but one can see humanity from divinity. The only way to move into divinity is through the Conveyor Belt of Wisdom (7) to Devotion (12). The Conveyor belt is like a tunnel and a stage between Secret (9) to Glimpse (10) where the change into a new space of divinity occurs. This is like a worm hole connecting parallel universes of the quantum science, spacetime warp and relativity of the ultra modern science. The Conveyor belt ends at the conclusion of Devotion (12) and beginning of Field (13). From Field (13) to Liberation (18) is a lift in the form of divine occurrences, experiences and realizations, because of which the endeavourer can move up and forward without any effort. Further he can move to any level from Grief (1) to Liberation (18) freely while remaining in the aura of Divinity. ‘Humanity’ is the endeavouring stage of learning in order to be beyond the three Gunas of Sattva, Rajas and Tamas and divinity is becoming and being a seer, a field knower, a super person, a divine and liberated person. Thus the Guru, who himself is a super person beyond the Gunas helps and guides the learner to reach that stage. The Gita transports and translates Humanity to transform and transcend to Divinity. PANCHA BHOOMICA — FIVE ESSENTIALS FOR WORK SUCCESS

The Gita reveals the comprehsnsive way of five essential requirements for the success of any initiative, work, effort or endeavour. Bhagavad Gita

61

“Panchaitaani Mahaabaho Kaaranaani Nibhodha Me Saankhye Kritaante Proktaani Siddhaye Sarva Karmanaam.” “Adhishtaanam Tathaa Kartaa Karanamacha Prithagvidham Vividhaascha Pritakcheshtaa Daivam Chaivaatra Panchamam.” B.G. XVIII. 13/14

“Causes are five, oh Great One! For fulfilment of norms, know this one Spiritual knowledge describes that one In what way all works are done.” “The place of work and doer too Different equipment, instruments too Various activities, know that you Fifth one, divine spirit, very true.” The Gita clearly identifies the essential elements of success for any work and initiatives, which are Organisation (Adhishtanam), People (Karta), Equipment (Karanam), Activities (Cheshta) and Spirit (Daivam). Please see the Star diagram on page 63. 1. 2. 3. 4. 5.

62

Organisation creates vision, defines purpose and searches for opportunities. People create strategy and select processes and ensure resources. Equipment for the mission is to be ensured to strive to fulfil plans through suitable operations. Activities are initiated to attain goals and to stride for improvements through perseverance . Spirit enables the achievements and success with contributions and progress. Krishna — The Management Guru

Star of Success e v i r t S s c e r u s o e R

s s e s e o c r P

n o i s s i M

S el e ct

P l a n s

e S t r i d

Equipment

S tr at eg y

O p p o r t u n i t i e s

O p e r a t i o n s

e l p o e P

A c t iv Organisation i t i e s Work

O r Success g a n i i t s a i r p t i o n S

P u r p o s e

n o i s i V

l s G o a e c n a r e v e s r e P

A c h i e v e m e n t s

s t n e m e v o r p m I

Progress h c r a e S

S u c c e s s

Contributions

Essential Elements of Success Organisation

People

Equipment

Activities

Spirit

Vision

Strategy

Mission

Goals

Achievements

Search

Select

Strive

Stride

Success

Purpose

Processes

Plans

Perseverance

Progress

Opportunities

Resources

Operations

Improvements

Contributions

Bhagavad Gita

63

While organisation, people, equipment and activities are essential the overall success comes through spirit. Spirit is the consciousnessful togetherness of all people and integration of all elements. Spirit is the divine grace for success. Grace is vertical. The vertical grace will be showered only when one serves horizontally with devotion. Serve and deserve is the spirit of successful organisation. This is the holistic and integrated way of an organisational success prescribed by the Gita. YOGA OF MANAGEMENT

Bhagavad Gita is a treatise on yoga. Yoga is stability, steadiness and concentration of mind. Concentration of mind for work excellence is Karma yoga. Concentration of mind with total dedication on an object is Bhakti yoga. Concentration of mind on knowledge and understanding is Gnaana yoga. Concentration of mind on self (Atman) and supreme self (Paramatman) is Dhyaana yoga. Bhagavad Gita is a master piece and a source book on the four way approach of these four yogas. All the 18 chapters, each of which is a yoga, are the presentation of these four yogas from different angles. Every person has four personalities — child, youth, adult and elder within him. Right management and leadership is to treat each of the personality as it deserves. Responsible manager has to recognize the person and situation and respond and relate in a suitable manner. In relating with people, there are four kinds of transactions. Take and take is terrorism, take and give is government, give and take is business and offer and receive is divinity and nobility. Offering is “Samarpan” and receiving is “Sweekar”.

64


Four Way Yoga

Spiritual Knowledge

Inspiration

k r o W d e t i r i p S

t c n i t s n I

IV Spirit

III Intellect

Concentration in Self Dhyaana Yoga

Concentration on Knowledge Gnaana Yoga SELF

I Body

II Mind

Concentration in Work Karma Yoga

Concentration on Devotion Bhakti Yoga

t c e l l e t n I

e g d e l o w n K d e t a c i d e D

Intuition

Work Dedication

When work and knowledge are dedicated to Supreme Spirit They become Spirited work and spirited knowledge. Dedication gets blessed by spirit.

Bhagavad Gita

65

When you offer love, people will respond with dedication. When you offer dedication, people will respond with love. Similarly, value and work, knowledge and learning and trust and responsibility are mutually responding offer and receive situations. Therefore, as a manager and leader offer love and receive dedication from contributors and working members. Offer value and receive work. Offer knowledge and receive learning. Offer trust and receive responsibility. As a contributor and working member, offer dedication to your seniors and receive love. Offer work and receive value. Offer learning and receive knowledge and offer responsibility and receive trust. This is the crux of all people related transactions and the key to all unions related agreements. Love and dedication is Bhakti yoga. Value and work is Karma yoga. Knowledge and learning is Gnaana yoga. Trust and responsibility is the spirit of human relations and is Ddhyaana yoga. Wonderful! Bhagavad Gita precisely propagates this optimal and effective yoga way in an integrated manner. Interestingly love and dedication is mother’s management. Work and value is father’s management. Knowledge and learning is teacher’s management. Trust and responsibility is the grandfather’s management. This is the perfect way of a leader being mother, father, teacher and grandfather for child, youth, adult and elder in each of his people. Krishna as a supreme Guru has said:

“Pitahamasya Jagato Maataa Dhaata Pitamahaa” B.G.IX.17

66


Spirit and System CONTEMPLATION World

Growth

N O I S S A P M O C

t n e m h c i r n E

IV (Dhyaana Yoga) Responsibility & Trust (Mukti)

III (Gnaana Yoga) Learning Knowlrdge (Yukti) SELF

I (Bhakti Yoga) Devotion Love (Bhakti)

II (Karma Yoga) Work & Value (Shakti)

t n e m p o l e v e D

N O I S N E H E R P M O C

Progress

CONTRIBUTION

1. 2. 3. II 4. 5. III 6. 7. IV 8. I

Offer Offer Offer Offer Offer Offer Offer Offer

Devotion Love Work Value Learning Knowlrdge Responsibility Trust

— — — —

Receive Receive Receive Receive Receive Receive Receive Receive

Love Devotion Value Work Knowledge Learning Trust Responsibility

I II III IV

Bhagavad Gita

67

e

c c n i l e h l t e E c x E p i k h r s r o e W d d a n a e L i p h d s n r e a d c a i e h n t L o E i t a k z r i o n a W g r O

n n a o h t t i r a g e l e g r e a L D

t s u r T

t n e m r e w o p m E

t n d e n m o e y g e a B n a M

g n i k a m h t a P

g n i d a e L

n a h t k r o e r W o M

e c n e l l e c x E

n o i t u b i r t n o C

k r o W

y t s e n o H

y t i r e c n i S

n a y h t t i r r e e c t n a i e S r G

68

y t i l i b o N


n o i t a g e l e D

e v o L

y g r e n E

g n i g a n a M

g n i r u t r u N

p i h s r e d a e L

r u o v a e d n E

k r o W

c i h t E p i h s r e d a e L

c i h t E k r o W n o i t a c i d e D

e d u t i t t A

“I am the mother, father, teacher and grandfather of the whole world”. When one is mother, father, teacher and grandfather of people, he will be nurturer like mother, manager like father, leader like teacher and pathmaker like a grandfather. Then this is a system of loving nurturer, delegating manager, empowering leader and trusting pathmaker. This is also a system for dedicated endeavour, sincere work, honest contributions and noble excellence. Thus dedication, sincerity, honesty and nobility are attitude ethics, which is larger than sincerity. Endeavour, work, contribution and excellence are work ethics, which is more than work. Nurturing, managing, leading and pathmaking are leadership ethics, which is beyond management. Love, authority, empowerment and trust are empowering ethics, which is higher than authority. Thus Bhagavad Gita is the path showing, teaching offering Bhakti yoga, Karma yoga, Gnaana yoga and Dhyaana yoga which are not only for spirituality but are for all walks of life including leadership, management, industry, business, education, government and corporate management. Krishna himself was a divine example of a nurturing mother, a managing father, a leading teacher and a trusting grandfather for entire Gopalas, Yadavas, Pandavas and for whole India and the world. Can present day Gurus, advisors, consultants, industrialists, leaders, managers and officers excel with care, delegation, empowerment and trust? When it is so, we see the yogic way of management.

Bhagavad Gita

69

7. Krishna’s Teachings in Gita as a Management Guru

K

rishna as a Management Guru excels in Bhagavad Gita. Actually each verse in the Gita is a shining insightful gem for both management and self improvement. However, let us see some of the wonderful bright gems. SHINING GUIDELIGHTS FROM KRISHNA THE MANAGEMENT AND LEADERSHIP GURU

Let us see the splendour of knowledge and wisdom of the 18 most precious gems applicable to management and leadership situations. Readers are invited to find their own gems and utilize them for their own life enrichment. Here Krishna is a path making teacher and a responsible leader. Krishna is an example of an outstanding teacher and Arjuna is an example of an excellent learner and a value adding leader. Here are the 18 very valuable and value-adding aspects of the teachings of Lord Krishna as a Management Guru — covering encouraging leadership, present reality, work is the way, seeing the unseen, work and knowledge, mutual support, leadership by example, chaos and emerging leadership, protecting the right, learning organization, self empowerment, value adding leadership, roles and relations, vision, conduct and character, inner power and final point, empowering freedom and responsible leader and successful team. 70


1. Encouraging Leadership – II.3

“Klaibyam Maa Sma Gamah Paartha Naitattva Yyupa Padyate Ksudram Hridaya Daurbalyam Tyaktvottishta Parantapah”. “Yield not , Partha, to weakness; this It is not fit to be feeble like this. Weakness of heart is low, unwise, Terror of enemies! Get up and rise”. A responsible teacher and Guru boosts the morale of the learner-leaders, encourages and inspires them to get up and rise to meet the challenges and transform them into opportunities.

Encouragement engergises even during depression 2. Present Reality – II.11

“Ashochyaan Anva Shochastvam Pragnaa Vadaanscha Bhaashase Gataa Sun Agataa Sunscha Naanu Shochanti Panditah” “You grieve for which none should grieve On the top of that logic you give ! For those who left and didn’t leave See my friend! Wise never grieve”. When leaders and managers are in distress, indecision prevails and they tend to escape into either the past or the future by worrying about what has happened and what is yet to happen. A responsible teacher brings back the leader concerned to the present reality beyond belief and logic.


71

Accepting what has happened and not worrying about what has not happened is wisdom 3. Work Is The Way – II.47

“Karmaniyeva Adhikaaraste Maaphaleshu Kadaachana Maa Karma Phala Heturbhu Maa Te Sangotsva Akarmani” “Only for work you have the right Fruits of work are not your right Cause for fruits you become not, In not doing the work be interested not”. Work is the way to transform ones own skills and abilities to results and realities. Craving for selfish gains from the work can drive a person to cut the corners and give priority to ends rather than means. Therefore, let us do our work. That is our right. Do not drive for selfish gains but intensely endeavour for contributions of work by being never inclined to avoiding the work. What you get from the work is the grace. Leave the evaluation of your work rewards to those who have to evaluate. Accept the grace gracefully. A wise Guru guides the learner-managers to apply full efforts in the right direction to attain noble goals for “Seva” and excellence.

Work excellence adds worth There was an interesting dialogue between Shri Rohit Desai and the author regarding the approaches of modern management and the Gita regarding work, objectives and results through “Samanvaya,” the newsletter of Baroda Management Assocaition, in 1995. The same is reproduced in the box.

72


4. Seeing The Unseen – II-69

“Yaa Nishaa Sarva Bhootaanaam Tasyaam Jagarti Samyami Yasyam Jagruti Bhootaani Saa Nishaa pashyato Muneh”. “What is darkness to living beings all That sees the controller, the knower of all In which is wakeful, living beings all Sees as darkness, thinker, knower of all”. The inspired and inspiring visionary Guru sees beyond physical, emotional and thought levels to see the whole reality as-it-is. A responsible guide himself is such a seer and trains the leaders, managers and contributors to travel beyond appearances, feelings and thoughts. A responsible Guru and corporate mentor is awake, alert, aware and conscious. When whole world is sleeping he is wakeful to find solutions for the learners and institutions. The master-teacher-leader sleeps well and is not a sleepless guide but a wakeful coach.

See all in small See edge of knowledge 5. Work and Knowledge – III.3

“Lokeshmin Dvividhaa Nishtaa Puraa Proktaa Mayaanagha Gnaana Yogena Saankhyaa Naam Karma Yogena Yoginaam”. “For this world in ancient times By me were shown, paths, two kinds For seekers of self, the knowledge path For endeavouring ones, the action path”.


73

74



75

A successful guide and a successful achiever are both knowledgeable and practical and have two well defined abilities. One ability is to work and another ability is to think and reason it out. The shining management Guru inspires the managers and leaders to do and achieve and also to know and visualize. Then the achievers not only perform the work with excellent quality but also they know what, where, when, who, how and why of the work.

Knowledge and skill are sense and essence of excellence 6. Mutual Support – III.11

“Devaan Bhaavaya Taanena Te Devaa Bhaavayantu Vah Parasparam Bhaavayantah Shreyah Param Avaapsyathah”. “Let the divine wish you well Let you wish the divine well Mutually wish you each other well Reap then the best and you live well” Mutual acceptance, support, goodwill and endeavours are the hallmarks of responsible leadership. Sharing and caring amongst all the interacting groups ensure continued overall well being. It is essential that successful leaders and teams in their achievements, remember the Gurus, guides and stake holders who supported them and express their gratitudes in tangible and intangible manner. Then the supporters will continue their help and cooperation. This ensures sustained relationship of offering respect and receiving grace.

Offer and receive

76


7. Leadership By Example – III.21

“Yad Yad Aacharti Shreshtah Tad Tad Eva Itaro Janah Sa Yat Pramaanam Kurute Lokastad Anuvartate” “How behaves the best men So behave the rest of men His example. They will show Saying He did so! We do so!”. People follow the example of leaders and Gurus. The behaviour, conduct and practice of the leaders influence the behaviour of people. Therefore people at senior level have great responsibility and duty to set examples and standards regarding values, principles, results, relations, contributions and excellence. Then people themselves will behave in a noble manner and contribute excellently. Excellence begets more excellence.

Leadership is showing the way by one’s own example 8. Chaos And Emerging Leadership – IV.7

“Yadaa Yadaahi Dharmasya Glaanir Bhavati Bhaarata Abhyutthanam Adharmasya Tadaatmaanam Shrujaamyaham” “Whenever, wherever the right is harmed Whenever, wherever the wrong has formed When wrong is up and right is down Then Bhaarta! I come on my own”.


77

When wrong is up and right is down, it is chaos. During chaos, order is destroyed and disorder is on the rise and rise. During chaos a responsible leader has to emerge on his own initiative. During chaos nobody delegates but one person takes up total responsibility to correct the wrong and re-establish the right. This, the leader has to do on his own initiative without looking for any external delegation or direction. Thus during chaos an emerging leader is self created. Once responsible leadership emergers, all positive forces will rally round it and gain strength rapidly.

In chaos a leader emerges by assuming responsibility 9. Proteching Right – IV.8

“Paritraanaaya Saadhunaam Vinaashaya Cha Dushkritaam Dharma Samsthaapana Arthaaya Sambhavaami Yugeyuge”. “To protect the good and right men To destroy the evil and wrong men To establish the right at each stage I occur at right time, age by age”. The vision and mission of an Inspiring Management Guru and a contributing manager-leader is to remove the evil and to protect the right. Right is that which harms no stakeholder and benefits all, some or even one of the stake holders. Right is that which does no harm. When situation deteriorates, disorder rises, indiscipline prevails, aggression rides, corruption grows and tensions permeate, whoever stands up and assumes responsibility to correct the wrong and establish better order from 78


time to time, will be an honoured path maker. When such a thing occurs, it is the beginning of a new age, a new paradigm.

A responsible guru and an inspired leader corrects the wrong and protects the right. 10. Learning Organisation – IV.34

“Tadviddhi Pranipaatena Pariprashnena Sevayaa Upadekshyanti Te Gnaanam Gnaaninaah Tattva Darshinah” “You may know that from seeing ones Knowledgeable and experienced ones By approaching and serving them And with respect enquiring them”. The three qualities of a Guru, a master and a coach is knowledge, experience and communication ability. Knowledge without experience is a theory. Experience without knowledge cannot be improved and enriched. Knowledge and experience without communication capability cannot be passed on and shared. Knowledge, experience and communication can ensure sustained flow. The three qualities of a learner is respect towards teacher, discussions and service to teacher in the form of receiving, practicing and improving.

With knowledge you know the words With experience you know the meanings With communcation you attain communion With offer and receive you enjoy the value 11. Self Improvement – VI.5

“Uddhared Atmanaa Tmaanam Naatmanam Avasaadayet Krishna’s Teachings in Gita as a Management Guru

79

Aatmaiva Hi Aatmano Bandhur Aatmaiva Ripuraatmanah” “Let one lift self by self Let down not self by self Self is best friend of self Self is worst enemy of self”. A self realized management guru does not believe in developing others. He believes and knows that the self development by leaders and managers is the real development. No one can develop any one. One has to develop oneself. Masters can only extend support, help and empower. Self is best friend when one is in full control of one’s own mind. When one is controlled by own mind, he becomes his own enemy. Control your mind and be your own best friend. Concentrating mind is a beneficient and friendly mind. Loving mind is a best friend. Positiveness is one’s own friendliness and negativeness is enmity.

Mind the mind and be one’s own friend Self improvement leads to self realisation 12. Value Adding Leadership – VII-7

“Mattahparataram Naasti Kinchidasti Dhananjaya Mai Sarvamidm Protam Sootre Mani Ganaa Iva” “There is nothing greater than me There is nothing higher than me All these worlds are strung by me Like a diamond on string, now you see!”. An outstanding management guru trains his leader-managers in such a way that they know that leadership is the connecting consciousness of team, 80


family, company, society, country and world like a thread connects the flowers and transforms the low value individual flowers into a high value beautiful garland. We see the flowers, garland and beauty but the connecting thread is hidden. The value adding leadership is the hidden value enhancing leadership, integrating individual efforts into everlasting contributions.

Leadership is transforming the group into a valuable team 13. Roles And Relations – IX. 17

“Pitaahamasya Jagato Maataa Dhaata Pitaamaha” “Father of the world is me Mother, teacher, grandfather, me” An inspiring Guru and responsible leader is multifaceted. He performs many roles as situation demands. Sometimes the teacher becomes a father, sometimes a mother, sometimes a teacher and a Guru and sometimes a grandfather or a grandmother. Mother offers love and care, Father offers recognition and value, Teacher offers knowledge and empowerment and Grandfather offers trust and confidence. The learner then responds with dedication, work, learning and responsibility. Thus Mother, Father, Teacher, Grandfather combination creates the spirit of dedicated, knowledgeable, responsible work. This is an interpreted development of mind, body, intellect and spirit creating the process of Bhakti yoga of dedication and love, Karma yoga of work and value, Gnaana yoga of teaching and learning and Dhyana yoga of Trust and Responsibility.


81

Love and dedication is more than HRD, value and work is more than personnel management, teaching and learning is more than training and development, trust and responsibility is more than empowerment. A Guru becomes an outstanding teacher by offering love, value, teaching and trust and a learner becomes an outstanding achiever through dedication, work, knowledge and responsibility.

Job is what is assigned Roles are what are required Relation is what is attained 14. Vision – XI.5

“Pashya Me Paartha Rupaani Shatshotha Sahastrashah Naanaa Vidhaani Divyaani Naanaa Varna Akrutinicha” “Partha see forms of me! Hundreds see! thousands see! Different different ones! Multishaped, coloured ones!” The imaginative leader or Guru inspires the learners and the team members through thousands of visions. Not only he has the visions of totality but he helps his learners and colleagues to develop and see them. Vision inspires. Vision creates a mission. Then the team has to take actions to fulfil the mission which realizes the vision. The vision is nothing but seeing thousand possible combinations and scenarios. A leader and a team combine like a vision and a mission to ensure contributive results through effective actions.

The visionary conceives impossible The missionary makes it possible 82


15. Conduct and Character – XIV.5,6,7,8,18,20

1. Sattvam Rajastama Iti Gunaa Prakruti Sambhavaa Nibadhnanti Mahaabaaho Dehe Dehinam Avyayam 2. Tatra Satvam Nirmalatvaat Prakaashakam Manaamyam Sukha Sangena Badhnaati Gnaana Sangena Cha Anagha 3. Rajo Raagaatmakam Viddhi Trishnaa Sanga Samudbhavam Tannibadhnaati Kaunteya Karma Sangena Dehinam 4. Tamastva Agnaanajam Viddhi Mohanam Sarva Dehinaam Pramaada Alasya Nidraabhih Tannibadhnaati Bhaarata 5. Urdhvam Gacchhanti Satvasthaa Madhye Tishtanti Raajasaah Jaghanya Gunavrittishthaa Adho Gacchhanti Taamasaah 6. Gunaan etaan ateetya treen Dehee deha Samudbhavaan Janma mrityu jaraa dukhair Vimukto amruta mashnute (1) Sattva, Rajas and Tamas, these three Are character born Gunas, you see


83

Mighty armed one! They bind see Imperishable self, in body, see! (2) Sattva, you know, is pure defectless Shines in men, being stainless It binds a person with happiness With knowledge too, oh Sinless! (3) Rajas, you know, is passion-ness Acts in men, with biasedness It binds a person with busy-ness Makes men fast in speedy-ness (4) Tamas, you hear, is knowledgeless Binds men with darkness It binds a person with sleepy-ness Makes men slow with lazy-ness (5) To top most places, Sattvik ever grows To middle places, Rajasik ever stays To lower places, Tamasik ever goes Because of “Gunas” so is the case. (6) Crosses he, who, those “Gunas” three Body is formed from which three From birth, death, decay and pain, see He becomes immortal and also free Krishna the management Guru is par excellent here and transcends to give us an outstanding management system, a super HRD approach, a practical way to interact, manage, relate and inspire human beings. Every person is identified by his nature which reflects in his conduct, character and behaviour. Basically there are three kinds of people known as Sattvik, Rajasik and Tamasik. Sattva, Rajas and Tamas are three “Gunas”, the characteristic natures. Sattva is light, Rajas is action and Tamas is 84


darkness. Sattvik is oriented towards thinking and one can appeal to his intelligence. He operates at intelligence and knowledge level. Rajasik is oriented towards action and one has to appeal to his ego. He operates at the mind level. Tamasik can be oriented towards physical work and one has to appeal to his body needs. He operates at the body level. Actions of Sattvik are measured and appropriate. Actions of Rajasik are forceful and excessive. Actions of Tamasik are forced and limited. Sattvik sees and does. Rajasik does without seeing far. Tamasik sees little and does little. Sattvik deserves little supervision. Rajasik requires key point supervision. Tamasik needs constant supervision. Then there is a fourth level which is beyond the three characters. Beyond Sattvik, Rajasik and Tamasik is the Seer (Gunaatheetha), who is a visionary, pure respectable and honourable. Such a seer becomes a super mentor, wonderful coach, an outstanding management Guru and the very personification of Divinity. Now let us remember our opening prayer of how Lord Krishna, the Jagadguru related and dealt with Seer Devaki, Sattvik Vasudeva, Rajasik Kamsa and Tamasik Chaanura. In any management situation it is necessary to appropriately relate with all the four kinds of people.

Honour the seer Suggest to sattvik Guide the rajasik Instruct the tamasik 16. Inner Power And Final Point — XVIII.61/66

1. Eeshvarah Sarva Bhootaanaam Hriddeshe Arjuna Tihtati Bhraamayan Sarva Bhootaani Yantraa Roodhaani Mayayaa Krishna’s Teachings in Gita as a Management Guru

85

2. Sarva Dharmaan Parityajya Maamekam Sharanam Vraja Aham Tvaa Sarva Paapebhyo Mokshaishyaami Maa Shuchah (1) In the hearts of beings all Arjuna! Is seated the Lord of all By his magic he moves them all As if on a machine, they move all (2) Leaving all other ways ye Take shelter only in me Removing difficulties all, whole lot Freedom gives me, you grieve not. An exemplary Guru, teacher or an advisor shows two winning ways to his learner leader who has undertaken to accomplish a mission. First is the way to realization of mission by self effort and persevering self endeavour. Second way is appealing, requesting, praying and surrendering to God, Guru, Teacher or senior leader. When you appeal to God, Guru, Teacher or Senior, you will be granted with the grace of a kind and useful response. This response will not come just by appealing. Before appealing, one has to first attempt the first way, which is endeavouring with self effort. For that, we are already blessed with the Lord residing inside us in the form of self energy at Body, Mind, Intellect and Spirit levels. Only after applying fully our actions, feelings, thoughts and spirit upto a stretching limit, we can lift our hands and surrender. Then the divine response will be showered. Self effort and surrender are the two wonderful ways to success. 86


Strive, struggle, stretch And then surrender 17. Empowering Freedom – XVIII.63

“Iti Te Gnaanam Aakhyaataam Guhyad Guhya Taram Mayaa Vimrushaitad Asheshena Yathecchasi Tathaa Kuru” “This knowledge was declared to you Secret of secrets by me to you Reflect upon it now fully you As per your choice then may act you”. An inspiring Guru assures freedom of choice to his members. Though he gives full knowledge, information and ideas about what is to be done and how, he finally leaves the options to the implementing manager himself. A real Guru does not impose his own opinions and views, but after exposing various angles of the situation, leaves the learner-leaders to act as they choose. Empowerment is the right to choose the work itself along with the right to decide how to do it. A responsible, loving and trusting Guru empowers freedom.

Empowerment and trust transforms dedicated learner-leaders to inspired pathmakers 18. Inspiring Path Shower and Inspired Path Walker – XVIII.78

“Yatra Yogeshwarah Krishno Yatra Partho Dhanurdharah Tatra Sreer Vijayo Bhoothi Dhruvaneetir Matirmama”


87

“Where there is Krishna the great master Where there is Arjuna the great achiever There is, prosperity, success, policy, right There is also growth that is my sight”. The combination of right guide and right achiever, the combination of right pathshower and right pathwalker is the optimal combination which will ensure prosperity, success, growth and right policy. A Guru without a learner has no means to transform his vision into mission and action. A learner without a Guru has no direction. Best is the combination of direction and dynamism and vision and mission. When the Guru is visionary, the learner-leader will be a missionary. A responsible teacher is like the head light and contributing achiever is like an engine. The powerful engine along with bright head light will make outstanding progress. The guide and the learner-leader have to ensure not only success and prosperity but also sound growth and sound policy. Sound growth is overall growth including progress, development, growth and enrichment of each part and also the whole. Sound policy is the guide line which takes care of all combinations and which ensures that all the thinking is directed towards fulfilment of vision and mission through unity and clarity. Unity and clarity are essential elements, which will ensure overall well being with foresight and insight.

Direction + dynamism = joyful progress These are the glimpses of outstanding leadership lessons taught by Krishna in the Bhagavad Gita.

88


SHINING GUIDELEIGHTS FROM KRISHNA

There are many inspiring guidelines, which are guidelights for management and leadership: 1.

Klaibyam Maasmagamah Paartha! — II.3 - Do not be weak.

2.

Kshudram Hridaya Daurbalyam – II.3 - Weakness of heart is low, unsuitable.

3.

Dheerastatra Namuhyati – II.13 - The brave one is never deluded.

4.

Staam Stitikshasva Bhaarata – II.14 - Meet the change with patience and forbearance

5.

Naanu Shochitumarhasi – II.25 - It is unfit to grieve.

6.

Naanu Shochanti Panditaah – II.11 - Wise never grieve.

7.

Maate Sangostva Akarmani – II.47 - Never be inclined not to do the work.

8.

Buddhau Sharanam Anvicchha – II.49 - Take refuge in intellect and thoughtfulness.

9.

Krupanaa Phala Hetavah – II. 49 - Petty are those who crave for returns.

10. Yogah Karmasu Kaushalam – II.50 - Skill in work is yoga. 11. Yogastha Kuru Karmaani – II.48 - Perform your work with total commitment and concentration.


89

12. Samatvam Yoga Yuchyate – II.48 - Equanimity is yoga. 13. Stithadhee Muniruchyate – II.56 - Stable thinker is a sage. 14. Krodhaadbhavati Sammoha – II.63 - Anger causes delusion. 15. Buddhi Naashaad Pranashyati – II.63 - Thoughtlessness causes downfall. 16. Naasti Budhirayuktasya – II.66 - Unstable one is thoughtless. 17. Ashaantasya Kutah Sukham – II.66 - Where is the happiness for peaceless one? 18. Gnaana Yogena Saaknhyanaam – III.3 - Knowledge path for thinkers. 19. Karmayogena Yoginaam - Path of work for endeavouring ones. 20. Niyatam Kuru Karmatvam – III.8 - Assigned work, you must do 21. Muktasanga Samaachara – III.9 - Being free from attachment, behave well. 22. Parasparam Bhaavayantah – III.11 - Be with a feeling of mutuality. 23. Yagnah Karma Sambhava – III.14 - From work, offering occurs. 24. Lokasangrah Mevaapi-sampashyan Kartu Marhasi – III.20 - Considering the good of people do your work. 90


25. Yadyad Achaarti Shrestah; Tattadeva Itaro Janaa – III.21 - How behave the best of men, so behave the rest of men. 26. Yuddhasva Vigata Jvarah – III.30 - Fight your battle without dis-ease. 27. Shreyaan Swadharmo Vigunah – III.35 - Your own duty is preferable even though it has errors. 28. Paradharmo Bhayaavah – III.35 - Alien ways are fearful. 29. Abhyutthaanam Adharmasya; Tadaatmaanam Srujaamya Ham – IV.7 - When disorder arises, I create myself by assuming responsibility. 30. Dharma Samsthaapanaarthaya; Sambhami Yuge Yuge – V.8 - To establish right I occur from time to time. 31. Karmanohi Api Boddhavyam – IV.17 - One should know about work. 32

Boddhavyam Cha Vikarmanah – IV.17 - One should know about ill works.

33. Gnaanagni Daghdha Karmaanam; Tamaahu Panditam Budhaah – IV.19 - Wise call that one as Knower, whose works are heat treated in knowledge fire. 34. Shraddhavaan Labhate Gnaanam – IV.39 - Dedicated ones gain knowledge. 35. Na Sukham Samshayuaatmanah – IV.40 - There is no happiness for doubting ones. 36. Padmapatra Mivaambhasaa – V.10 - Be nonstickable like a lotus leaf. Krishna’s Teachings in Gita as a Management Guru

91

37. Panditaah Sama Darshinah – V.18 - Wise is that who treats all with equity and equality. 38. Yataatmanah Sarva Bhoota Hite Rataah – V.25 - Self fulfilled one is for well being of all. 39. Uddhared Atmanaatmaanam – VI.5 - Improve self by self. 40. Aatmaanam Avasaadayet – VI.5 - Let down not self by self. 41. Aatmaivahi Aaatmano Bandhuh – VI.5 - Self is best friend of self. 42. Chanchalam Hi Manah Krishna – VI.34 - Mind is wavering. 43. Na Hi Kalyaankrit Kaschid; Durgatim Taata Gacchati – VI.40 - The doer of good never falls down. 44. Sutre Mani Ganaa Iva – VII.7 - Like thread in a diamond necklace. 45. Aksharam Brahma Paramam – VIII.3 - The supreme is imperishable 46. Swabhaavam Adhyaatamuchyate – VIII.3 - Spirituality is self nature. 47. Pitaahamasya Jagato – IX.17 - Me is the father of the whole world. 48. Yoga Kshemam Vahamyaham – IX.22 - I take responsibility for gain and well being of people. 49. Na Me Bhakta Pranashyati – IX.31 - The devoted one is never lost. 92


50. Tyaagat Shaanti Ranantaram – XII.12 - Leaving own interest for others, become immortal. 51. Bhakti Maan Yassame Priyah – XII.17 - Devoted one is very dear to deity. Love is the link. 52. Rajo Raagaatmikam Viddh – XIV.7 - Aggression craves. 53. Urdhvam Gacchanti Satvastaa – XIV.18 - A knowledgeable and gentle one goes up. 54. Madhye Tishtanti Tamasaa – XIV.18 - An aggressive and selfish one stays in the middle. 55. Adho Gacchhanti Tamasaa – XIV.18 - An ignorant and lazy one goes down. 56. Shraddha Mayoyam Purusho - A person is known by his dedication and commitment. 57. Gnaanam Gneyam Parignaata Trividhaa Karma Chodanaa – XVIII.18 - Knowledge, knowable and knower are the inspirers of work. 58. Karanam Karma Karteti

Trividhah Karma Sangrah – XVIII.18 - Equipment, work and performer are the summary of work.

59. Vimrushaitad Asheshena Yadechhasi Tadaa Kuru – XVIII.63 - Analyse and evaluate this completely And do as you choose. 60. Karishye Vachanam Tava – XVIII.73 - I will do as per your teachings and words. Krishna’s Teachings in Gita as a Management Guru

93

These are the pointers to optimality, values, principles and towards overall victory and self victory in life. MANAGEMENT SYSTEMS FROM BHAGAVAD GITA

The Gita is a river of management and leadership education. Some of the outstanding systems are the following: 1. 2. 3. 4. 5. 6. 7. 8.

Transactional Analysis Revisited Growing to Knowing – Four Facets of Personality Appropriate Internal Management Appropriate Integrated Management Perfect Perception Decision Process System and Spirit of Management Three Leaders – Three Teachers.

The following pages present the summaries of these learnings:

94


8. Krishna’s Teachings in Anu Gita

A

rjuna, after the war, requested Krishna to tell him about the supreme knowledge which he had taught before the war because he had forgotten what he listened to then. Krishna as a Guru was sad that Arjuna did not retain what he had learned but as a good teacher taught him Anu Gita in the form of discussion between a preceptor and his wife and between a Guru and a Shishya. Anu Gita contains many aspects of Gita in terms of supreme being, self, the three Gunas, field and field knower, non hurting, advantage of knowledge and many other aspects of spirituality including an interesting spiritual dialogue between a “Guru” and his “Shishya”. The glimpses of the teaching of Anu Gita can be seen below:

“Ahimsa Sarva Bhootaanaam Etat Kritya Tamam Matam Etat Padam Anudvignam Varishtam Dharma Lakshanam” M.B. XIV.49.2

“For all human beings non hurting is the best approach. There is no doubt that being harmless and aggressionless is the highest responsibility and duty.”

“Gnaanam Nishreya Ityaahur Vriddhaa Nischaya Darshinah Krishna’s Teachings in Anu Gita

95

Tasmaad Gnaanena Shuddhena Muchyeta Sarva Paathakkai” M.B..XIV.49.3

“The wise sages who have visualized the reality have said that knowledge and education are most beneficient causes of goodness and wellness. Thus pure knowledge and wisdom liberates one from all difficulties and defects” At the conclusion of his teaching of Anu Gita, Arjuna with insight asked Krishna, the Vaasudeva who was the “Guru” and who was the “Shishya” in the teaching. Vaasudeva said:

“Aham Guru Mahaa Baho Manah: Shishyam Cha Me Tvat Preetyaa Guhyametachha Kathitham Te Dhananjaya”. M.B. XIV.51.49

“I am the Guru, oh Mighty armed! And the mind is my shisya. Because of my love for you I have described the mystery of life, nature and conduct in the form of a story”. How Wonderful! Krishna was a loving Guru. That made Arjuna a dedicated learner. It will be a matter of joy when the modern management, Gurus and corporate teachers include love as an important process of development and growth. Love your learners, deputies, colleagues and seniors. Let us remember that Jesus advised people to love their neighbours and also enemies. Anu Gita is a discussion between own self and own mind. It is a self talk and inner dialogue. What an excellent value it will be for all of us to introspect and have an inner dialogue with our own mind. 96


This will help the wavering minds to become wise, winning, wealthy and wonderful. Krishna in the conclusion said:

“Poorva Mapi Etad Evoktam Yuddha Kaalam Upasthithe Mayaa Eva Maahabaho Taasmaad Atra Manah Kuru” M.B.XIV.51.49

“Oh Mighty armed! This very wisdom was taught by me to you at the time of war. Therefore, (at least now!) keep your mind on it!”. What a beautiful lesson to all learners. An effective Guru promptly gives a revision and also reminds the learners to mind the learning and retain it.

Krishna was more concerned about Arjuna’s learning rather than worrying about why Arjuna forgot the earlier teaching

Krishna’s Teachings in Anu Gita

97

9. Krishna’s Teachings in Uddhava Gita

T

his teaching is from ‘Sri Bhagavatam’ a wonderful saga of the graceful and divine activities of Lord Vishnu in different avatars including the wonderful avatar as Lord Krishna. Uddhava was in intensive devotion, in loving relation with Krishna. He experienced the divine vibrations of Krishna as his Guru and was greatly influenced by Krishna’s teachings from time to time. 30 years after Mahabhaarata war was over, when whole India and the world was peaceful and happy, Yadavas were becoming stronger and stronger. They were planning to overrun the whole world to rule it with power and pleasures. Yadavas were inclined towards intoxicating beverages and were also intoxicated by their strength and wealth. Krishna had perceived and anticipated all this and once again became preactive and pro-active. He concluded that the end of Yadavas was very much a neeed for the well-being of the world and prepared to leave his physical body and rise to his supreme consciousness. It was at that time when Uddhava approached Krishna with great respect and requested him to show the path to liberation. Krishna then taught him the spiritual master piece — ‘Uddhava Gita’ which also includes Avadhoota Gita —which is in the form of dialogue between King Yadu and an Avadhoota, an advanced sage without any holdings and attachments. It also includes teachings of Krishna for liberation through Devotion, Knowledge and Surrender.

98


This teaching of Krishna which is full of spiritual guidelines is his last teaching just before his departure. The lessons learned from 24 teachers, the three Gunas and their effects, being beyond Gunas, the divinity which shines in all living beings, the paths of devotion, knowledge and renunciation, the nobility of surrendering with full dedication, the state of egolessness and the state of complete liberation and freedom are covered in this. In this teaching Krishna becomes two-in-one personification of Guru and Govinda like he was when he taught the Bhagavad Gita. He is once again Sri Bhagavan. “Let us now see some light rays of his teachings. Sri Bhagavan said:

“Aatmano Guru Raatmaiva Purushasya Visheshatah Yat Pratyaksha Anumaanaabhyaam Shreeyo Saavanuvindate”. U.G. II.20

“The self alone is the teacher of all beings, specially for human beings, for it ensures and conduces to well-being through direct perception and inference”. In Uddhava Gita the great Guru again emphasises the Guna dynamics inherent in human nature. Wonderful! Self is the readily available Guru. More wonderful is that a Guru is the one who ensures well being of his learners. Lord Krishna was an example for all Gurus because he always endeavoured and ensured the well-being of his learners and devotees.


99

Let us recall what Krishna said in Bhagavad Gita.

“Yogakshemam Vahaamyaham” B.G. IX. 22

“I take responsibility for gain and well-being of people” Krishna then teaches different aspects of Guna dynamics of Sattva, Rajas and Tamas to Uddhava. Sri Bhagavan said:“Oh the Best of men! Let me now tell you how man is affected by each of the Gunas unmixed with others”.

“Shamo Dama Stitikshekshaa Tapah Satyam Dayaa Smriti Tushtis Tyaago Aspruhaa Shraddhaa Hreer Dayaadih Sva Nirvruti’ U.G. XX-2

“Control of mind and senses, fortitude, discrimination, penance, truth, kindness, memory, contentment, giving and offering, dispassion, dedication, humbleness, empathy and self happiness are the qualities of Sattvik”.

“Kaama Eehaa Madah Trishnaa Stambha Ashirbhidaa Sukham Madotsaho Yashah Preetir Haasyam Veeryam Balodyamah” U.G. XX.3

“Desire, activity, pride, covetousness, haughtiness, praying for comforts, seeing of difference, sense-pleasure, a militant disposition due to pride, love of fame, making of fun, display of powers and aggressive enterprise are the qualities of Rajasik”. 100


“Krodho Lobho Anrutam Himsaa Yaacchha Dambhah Klamah Kalih Shoka Mohai Vishaadaarti Nidraashaa Bhiranudyaamah”. U.G. XX. 4

“Anger, greed, falsehood, cruelty, begging, showing off, quarreling, grief, infatuation, dejection, miserable feeling, sleep, expectation, fear and nonactivity are the qualities of Tamasik”. Thus in Uddhava Gita Krishna deals with Guna dynamics in an interesting manner and reveals how to transcend the nature of Gunas. Finally, Krishna the Guru shows the way to spiritual height:

“Iti Sarvaani Bhootaani Mad Bhaavena Mahaa Dhyute Sabhaajayan Maanya Maano Gnaanam Kevalam Aashritah” U.G. XXIV. 13

Oh Bright one! Whoever takes shelter in pure knowledge, regards and honours all beings as Myself is considered a sage” Thus equality, equity and oneness of all is the straight way to spirituality. Thus teaching Uddhava about the presence of divinity all over and within everyone the Supreme Guru advises Uddhava to proceed to Badarivan for penance.


101

10. Krishna in Gopala Sahasranaam

G

opala Sahasranaam is the display of thousand glorious names of Lord Krishna and is of only 18 pages and 200 verses.

It is a brilliant short bullet point summary of Lord Krishna and his avatars and forms. It illustrates the wonderful activities of Lord Krishna at Brindavan, Mathura, Hastinapur, Dwaaraka and other places. It covers Krishna’s childhood, youth, adulthood and advanced age. It is an album of 1000 poetic photographs of Krishna showing the journey, love, spirit and essence of Krishna’s divine personality. Gopala Sahasrnaam includes aspects of Krishna in terms of Gokul, Radhakrishna, Vishnu, Avataars, Keshavanaamaas, Rivers, Shiva, Gods, Beauty, Vedapurusha, Parabrahma and Bhaktarakshaka — the saviour of the devoted. In Gopala Sahasrnaam Lord Krishna is Master strategist as Mahaamaayi, Vijayee, Bahuvikrama, Kamsaaraati, Govardhanadhara and Sthambhajaata. He is a Management Guru as Gouriguru, Guru, Jagadguru, Praagna, Sarvagna and Veda Vedaanga Paaragah. He is a Mystic lover as Radhamohana tatpara, Jaganmohana vigraha, Brindavana janapriya, Priya, Shringara moorti, kotimanmatha soundarya and Bhakta tatpara. Krishna is a Yogic philosopher as Aatmaarama, Yogi, Hamsa and Yogeshwara. He is a Visionary leader as Gopala, Mahaapala, Yaadevendra, Ganaashraya and Jagatpati. As a Divine artist he is Kokilaa svara

102


bhooshana, Vanshi, Vanshidhara, Venuvaadya visharada and Jagannaatka vaibhava. Thus Gopala Sahasrnaam is a brilliant projector of different facets of Lord Krishna. While these 1000 names themselves are summary of Krishna’s life in this world, the very essence of Krishna can be seen in the first and the last verses of the Sahasrnaam. The first verse is:-

“Sri Gopalo Maahapaalo Veda Vedanga Paaragah Krishnah Kamala Patraaksha Pundarika Sanaatana” G.S.1.

The last verse is:-

“Bhakta Abheeshta Prada Sarva Bhakta Aghougha Nikruntanah Apaara Karunaa Sindhur Bhagavaan Bhakta Tatparah” G.S.141

Put together it says; “Sri Gopal (caretaker of cows) the Mahaapal (great leader), the knower par excellence of Vedas (worldly wisdom) and Vedaangas (spiritual wisdom), and Who is Krishna with eyes like lotus leaves and is beautiful like a lotus and who is ancient”. “Graceful fulfiller of all wishes of the devotees, remover of difficulties and defects of devotees, ocean of unlimited kindness and the God himself is ever committed to devotees”. Krishna in Gopala Sahasranaam

103

The first verse is about the unlimited abilities and capabilities of Lord Krishna as an exemplary divine being, deity and ancient one. The second verse is about how that deity, by removing their difficulties and by fulfilling their needs and requirements with unlimited compassion, is committed to the devotees. Wonderful! Now, let us see the shorter essence of the first line and the last line:

“Gopalo Mahaapalo Veda Vedaanga Paaraga” “Apaara Karana Sindhur Bhagavan Bhakta Tatparah” Which means that “Gopal (caretaker of cows) as Mahaapal (great leader) who transcends Vedas (worldly wisdom) and Vedaangas (spiritual wisdom) is an ocean of compassion and is the God who is ever committed to devotees” Great! Great! Now, let us see the very very short essence by noticing the first half line and the last half line: “Gopalo Mahaapalo” “Bhagavaan Bhakta Ttparah” Superb! It says “Gopal who is Mahaapal (great leader) is the God ever committed to devotees”. The name plate outside the office of Sri Gopal will be:

SRI GOPAL MAHAAPAAL, BHAGAVAAN, BHAKTATATPARAH

104


Wonder! Wonder! Let us finally see the essence of essence of essences:

“Sri Gopalo Bhakta Tatparah” Great! Devotees are dedicated to the Deity and the Deity is dedicated to Devotees. In that mutual complete dedication, Deity and Devotee merge together to become the blissful unity of oneness. Can we as leaders and gurus be committed to take care of our people like Lord Krishna – the Bhagavan? Can we as members of a team, family, company, state, country and humanity and as learners become like the devotees of lord Krishna – the Bhaktas? With that divinity and devotion, we can contribute for humanity to transcend and become that divinity.

This is That This (Devotion) is That (Divinity)

Krishna in Gopala Sahasranaam

105

106


II Krishna’s Teachings: Management and Leadership Applications

108


1. Grief to Liberation – The Story of Gita

A

rjun Reddy was the third amongst the five brothers Dharma Reddy, Bhim Reddy, Arjun Reddy, Nakul Reddy and Sahadev Reddy.

Dharma Reddy and brothers had a serious family rift about the company shares with their cousins Suyodhan Reddy and his many brothers. Actually Dharma brothers were almost driven away from the original company ‘Bharat Industries Ltd,’ by Suyodhan brothers. Dhritarashtra Reddy, the father of Suyodhan brothers gave a small amount with which Dharma brothers built the new wonderful company Indraprastha Industries Ltd. Krishna Rao who was their relative and who was a close and intimate friend of Arjun Reddy, was their Corporate Advisor. Suyodhan Reddy in jealousy, developed a strategy to take over Indraprastha Industries Limited along with his brother Dushasan Reddy, his old friend and marketing director Karan Raju and his cunning uncle Shakuni Saha, who was an expert in business games. During this corporate fight Arjun Reddy and Krishna Rao were going to the solicitor firm. Krishna was driving the car. Whenever they drove together Krishna was on the driving seat. After parking the car they were walking to go to the office of the solicitor firm. Arjun was worried and in serious thought about the fight between the brothers. His mind was wavering and he tripped while walking and fell down. He was hit and hurt. NOTE: The Story of Gita is the essence and spirit of Gita as applied to modern corporate management.

Grief to Liberation — The Story of Gita

109

Krishna went near Arjun, lifted him and made him sit. He patted him, went to the car and brought water from the flask and gave him. Krishna slowly took Arjun to a bench in the park which was nearby. After some time when Arjun was depressed, Krishna put his hand on Arjun’s shoulder and started speaking, “Come on! Rise! What is this weakness at this critical juncture?” Arjun said, “Krishna! I won’t fight with my own brothers. Who to fight? Let us give the entire company to Suyodhan brothers.” Krishna smiled and said, “Arjun! When man faces a crisis because of a conflict every thing appears gloomy and he feels depressed. In this state he experiences GRIEF. You are in grief. Come on! Collect your courage and spirit. You have great spirit in yourself. Self has unlimited capability. Self is the source. Self is the resource. Self is the force. Self is course. Get up and walk on the course of self achievement. Arjun! Gain self stability. Being stable and able is being on the path of excellence. ‘Will’ provides stability and ‘skill’ provides ability. Be wilful and skilful and be stable and able. That is SPIRIT OF SELF.” Arjun Reddy became stable. He was already able. He looked bright. He said, “What next?” Krishna continued with a smile. “When you come out of GRIEF and regain your SPIRIT OF SELF the next step is WORK. Work is the way. Work is medicine. Work is the answer. Work is the solution. Work adds value. Work is the boat for the journey of life. Skill in work is YOGA. Arjun! Work, work, work and work. Endeavour, work, contribute and achieve excellence.” Arjun said, “O.K. But is work alone sufficient? Do I have to become just a work horse? Is working like a machine the destiny of man?” Krishna Rao said, “Good! Work alone is not sufficient. In addition to work one must acquire KNOWLEDGE. Knowledge has the edge of intelligence. Knowledge clarifies, purifies and improves. Knowledge is the basis of creativity. When you know – you grow, flow and glow. Real knowledge is to know the unlimited potential of self. When work is heat-treated it becomes a wise contribution. Work plus knowledge is excellence. When you do, you experience. When you know, you can explain.” Arjun Reddy 110



111

was now bright with knowledge of knowledge. He said, “Krishna! What is better? Work or knowledge?” “Arjun! Knowledge and work are both good. White collar people, eager to know more and more, take the path of knowledge. Blue collar people, enthusiastic to acquire excellence take the path of work. When white collar people work with their own hands and learn from the blue collar people and when the blue collar people think and acquire knowledge learning from the white collar people it becomes integrated knowledgeable work and working knowledge. Actually when you know what, where, when, who, how and why of work you get detached to self interest. Superior is work without selfish interest. Then work is elevated to contribution, excellence and offering. Life itself is an offering. Work as offering and WORK WITH DETACHMENT is wonderful.” Krishna Rao stopped briefly to let Arjun absorb. After a while Arjun said, “Yes! Work without selfish interest gives concentration.” Krishna said, “Excellent! Concentration of mind is the key. Self CONTROL is actually mind control. Self is best friend of self. Self is worst enemy of self. When your mind is in your control you lift yourself up but when you are in control of the mind you lower yourself. Concentration is the key to stabilise the wavering mind. Concentration is meditation. In meditation your body, mind, intellect and spirit are aligned. When your actions, feelings, thoughts and spirit are aligned and work or action becomes meditation. In meditation, equanimity is attained. Equanimity is YOGA.” Arjun was listening with total concentration. Krishna Rao continued, ”Arjun! Now let us proceed to WISDOM. Wisdom is superior knowledge. Knowing and seeing the essence of things is wisdom. Essence of garland is thread. We see the flowers, their colours and their beauty – but do not see the thread. But individual flowers are transformed into garland through thread and great value is added. 112


When individuals are transformed into a team through responsible leadership great value is added. Flowers shine with the help of hidden but supporting and connecting thread. Members shine with the help of supporting and egoless leadership. See the essence. See the edge of knowledge, end in trend, all in small and “it” in spirit. This is wisdom”. Arjun was admiring Krishna Rao for his profound wisdom and said, “Thanks.” Krishna Rao continued. “Arjun! Connecting is the key. Actually cosmic consciousness connects all components for completeness. On the other hand when components are connected for completeness, consciousness is attained. When individual bricks are connected through cement home appears where well being is attained. When individuals are connected through feeling of togetherness, team arises where team spirit is attained. This spirit is COSMIC CONSCIOUSNESS representing ultimate spirit.” Arjun said “how cosmic consciousness exists in this physical and material world?” Krishna Rao said, “Arjun! Wonderful! The cosmic consciousness is inside you! Self consciousness represents cosmic consciousness!! This is ROYAL SECRET. Consciousness is nothing but responsibility. When you are responsible you are conscious. Be responsible to yourself, your family, your team, your organisation, your country, whole world and cosmos! That way you become a universal being. Be responsible towards all – mother, father, teacher and grand father rolled into one. The cosmos is in individual and the individual is in cosmos like tree is in seed and seed is in tree.” Arjun said, “Where you can see universal being in this world?” Krishna said, “You can see the universal spirit in excellence of things. All excellences are glories of universal spirit. The self in people, the strategy of winner, the flight of a swift eagle, the running of a speedy horse, the power regal elephant, the purity of air, the flow of river, the depths of ocean, the Grief to Liberation — The Story of Gita

113

contribution of people, the responsibility of a leader, the success of a team and many other excellences are DIVINE GLORIES. Man has a habit of getting attracted by negative. People are eager to find faults of others. That is why newspapers are full of negative reports. Actually there is plenty of good in this world. Look for the positive; it is there. Look for excellence and you can find. Excellences are divine glories. Arjun was astounded. He said, “Krishna! Master! I feel you and the universal spirit are one and the same. Please show the super form of yourself.” Krishna stood up and raised his hand. He spoke with vibrating energy with such a sound like that of music flowing like magic. Krishna said, “Arjun! Look at me! What do you think I am? I am body, mind, intellect and self! What is universal being? Universal being is world, nature, light and lord whom we call God. See, physical body with five organs is physical world with five elements. Mind of man is the nature of the world. The intellect of man is the light in the world. The self in man is the “God” of the universe. Body is world, mind is nature, intellect is light and self is God. This is downside up. World is body, nature is mind, light is intellect and God is self. This is upside down. Thus man is universe and universe is man! That way I am universe. This is SUPER UNIVERSAL VISION.” Arjun was electrified and shocked by this revelation and said, “Krishna! You are fast! You are bright! You are roaring like the ocean! Please calm down and gently explain with the usual smile on your face.” Krishna calmed down and said with a wonderful smile, “Arjun! You have seen and experienced cosmic vision. Actually every person contains universe within him. Actually you become universal when you know that you are universal. This vision experienced by you is because of your DEVOTION. Devotion makes devotee dear to the devoted. Devotee is dear to the devoted. Offer love. Receive devotion. Offer devotion and receive love”. Arjuna realised the power of devotion. 114


Universal Man

GOD

=

SELF

LIGHT

=

INTELLECT

NATURE

=

MIND

WORLD

=

BODY

UNIVERSE

=

MAN


115

Universe and Human Reflection and Reality

GOD

LIGHT

NATURE

WORLD

BODY

MIND

INTELLECT

SELF

116


Super Universal Vision

G

L

N

S S E N S U O I C S N O C

T H G U O H T

E V O L

K R O W

W

B

T C N I T S N I

N O I T I U T N I

T C E L L E T N I

N O I T A R I P S N I

M

I

S

RESPONSIBILITY ACTIONS THOUGHTS

FEELINGS


117

An ice cream vendor was passing by. Krishna took two vanilla ice cream bars and gave one to Arjun. Both enjoyed the ice creams silently together. Arjun was contented with devotion and ice cream. Krishna lovingly said, “Dear Arjun! When one sees the vision and is completely devoted to that vision it makes him a missionary and charged. A charged person generates an attractive FIELD around him and he knows that a field is emanating from himself. He becomes FIELD KNOWER. That field can extend across time and space. That field gets integrated with universal cosmic field. Thus that field is in and out, near and far, dynamic and potential. The universe connects individual fields in such a way that the cosmic person is with infinite heads, infinite eyes and infinite hands and legs. In such a field the dualities of past and present, truth and untruth, man and woman get merged and all become one and one becomes all.” Arjun asked, “What is the journey from physical personality to cosmic personality?” “This is transcending beyond the CHARACTERS of gentle, aggressive and ignorant personality. Gentle does his work with quantity and quality and is balanced. Aggressive does quantity with less quality and is biased. Ignorant does neither quantity nor quality and is blind to reality. Gentle respects others and is respected by others. Aggressive is liked by some and disliked by others. Ignorant neglects others and is avoided by others. Gentle works with knowledge and purity. Aggressive works with emotion and ego. Ignorant works with ignorance and force. Transcendental is responsible beyond actions, feelings and thoughts and is noble towards all. He is beyond likes and dislikes. He has mastery over himself. He is a self winner. Self winner is winner of all. Arjun! Let your actions, feelings and thoughts merge and transcend towards conscious responsibility of what is right and what is duty.” Arjun asked, “What is the status of the person who transcends?” Krishna smiled and said, “The person who transcends is the SUPER PERSON. There are two aspects of nature and person, the objective and 118


subjective, the body and mind and matter and spirit. Beyond these two aspects of matter and spirit is the super person with super spirit, who is both subjective and objective and is a person of total enlightment. That super person is divine.” Krishna continued, “At the stage of super personality the aspects of DIVINITY AND DEVILITY get completely identified, separated and devility gets mitigated and eliminated and divinity shines fully. Divinity is helping others and devility is hurting others. A positive person is a helpful person. A negative person is a harmful person. Arjun! Since you are positive and active to help others, you are divine.” Arjun was now shining and vibrating as bright as Krishna. Krishna said, “When one achieves super personality, transcends characters and is divine people become dedicated to him. He receives DEDICATION. Dedication is total commitment with mind, thought, heart and spirit. Dedication of gentle is pure, total and complete without any expectations. Dedication of aggressive is intensive, biased and is in self interest. Dedication of ignorant is blind and binding. Dedication of total purity is the result of penance in life. Contributions, work as a service to teachers, elders and society and excellence and continuous endeavour are the penance of body. The pleasant, truthful, transparent and right speech are the penance of speech. Positive thoughts, noble intentions, harmonious feelings, right perception, thoughtful ideas and useful creative contemplation are the penance of mind and intellect. These penances make the dedication spirited. Dedication of spirit is dedication for well being of all. Arjun, you re spiritually dedicated.” Arjun was in complete harmony with himself. Krishna said, “Be liberated. LIBERATION involves complete renunciation of selfish motives and selfish interest. Being without any like dislike and being beyond elation and depression is being liberated. Finding optimal


119

solutions for every situation is being liberated. There are two ways of finding solutions. First is surrendering. Surrendering your whole being to supreme consciousness is the way to receive cosmic grace and all solutions will occur naturally. Whatever you do, do as an offering to the supreme divinity. The second way is siphoning the sea of inner spirit. The supreme divinity is inside all of us. Time, love, truth and responsibility are the means to siphon out inner divinity. Be in time and be master of physical world. Be in love and be master of mind world. Be with truth and be master of thought world. Be responsible and be master of consciousness which is being master of three worlds. Master of all worlds fulfils all responsibility and duties. Come on! Fulfil your responsibility.” Arjun stood up, bowed down to Krishna Rao and said with complete devotion, “Krishna! Wonderful. Thanks. Thanks. Thousand thanks. Now I shall perform as per your guidance and direction with full spirit and dynamism.” Both stood up and walked together hand in hand enthusiastically and energetically towards the car. When they were thus moving together, they were the combination of great path shower and great path walker – great master and great achiever. They were personifications of direction and dynamism, light and engine and spirit and energy. When direction and dynamism are together then prosperity, success, growth and right policy flourish.

Grief to light of self to work to knowledge to detachment to self control to wisdom to cosmic ultimate to royal secret to divine glories to super vision to devotion to field and field knower to beyond the characters to super person to dedication to liberation is the journey to enlightenment. This is that These (story) are that (supreme) 120


2. Glories of Excellence in Gita

K

rishna the universal Guru knows that excellence is to be acknowledged, accepted, appreciated and admired. In the 10th chapter of Vibhuti Yoga, Krishna identifies and glorifies the example of excellence. Gita goes beyond searching for excellence in seeking the excellence and in glorifying the excellence. Some of the prominent examples of excellence in work, management and life as identified by Gita are: Brightest of bright, pleasant breeze, shining amongst twinkling, mind amongst senses, songs and poetry as learnings, consciousness of living beings, peace maker amongst the angry, richest in wealth generation, highest amongst the peaks, chief of well wishers, victorious amongst generals, ocean among lakes, wisest amongst learned, insightful amongst seers, A of alphabets, Aum amongst letters, remembering amongst offerings, Himalayas amongst the stable, wittiest amongst divine seers, wonderful amongst flying ones, teacher amongst the realized ones, best breed amongst horses, amongst the vehicle owners the surprising one, amongst moving ones strongest, the leader amongst people, amongst the elephants the beautiful one, amongst the weapons most potent, amongst the cows the most productive one, among the creators love, amongst the ropes the strongest, amongst water sources the rain, amongst the controls

NOTE: Gita declares that excellence is the glorious aspect of divinity. Excellence is that which is to be acknowledged, accepted, appreciated and admired.

Glories of Excellence in Gita

121

the inner control, amongst the terrible gentle one, amongst the animals lion, amongst birds the eagle, amongst the rivers Ganges, amongst the knowledges self knowledge, amongst the debates discussion, amongst the combination the pair, amongst the songs longest, amongst the months pleasant one, amongst the advisors the all-knower, amongst the achievers wealth-winner, amongst the secrets the silence, amongst knowledge of knowers, amongst the silent perfect one, amongst the poets the brightest and victory, industry, accuracy, winning, strategy, fame, wealth, speech, memory, intellect, foreberance and forgiveness and other valuable, qualitative and enriching entities. Thus as per Krishna and Gita, the excellence is verily a divine aspect.

122


3. Transactional Analysis: Revisited and Revised Dedicated to Dr. Eric Berne

INTRODUCTION

E

very person, during his life time, passes through 4 stages of childhood, youth, adulthood, and old age. Every person has in him four personalities viz. child, youth, adult and parent representing starter, adventurer, reasoner and judge. Classical transactional analysis has included only three personalities of child, adult and parent ignoring the “doer”, “risk taker” and “adventurer” and “Action oriented” aspect (i.e. youth) of the personality. This small article, rewrites the fundamental aspect of T.A. i.e. “the human personality” to clearly show how this personality called “youth” or Y fits into classical T.A. The portion “The Human Personality” from the book “Human Loving” by Dr. Eric Berne, the propounder of T.A. and the famous author of “Games people play” is re-written including the missing personality part. Dr. Eric Berne is a great author, visionary and has influenced thinking of thinkers, managers, teachers, students and practitioners in the field of human relations. This article is no disrespect to T.A. or Dr. Eric Berne’s ideas.

NOTE: The new way of looking at Transactional Analysis is related to four aspects of Tamas, Rajas, Sattva and Transcendental (Gunaathetha) propounded in Gita. Child, Youth, Adult and Elder are the personality states with above four aspects.

Transactional Analysis: Revisited and Revised

123

It is in fact a small step forward in making T.A. more realistic. January 1987

Narayana

THE HUMAN PERSONALITY: DR. ERIC BERNE’S CONCEPT

It is most fruitful to think of the human personality as being divided into three parts, or even better, to realize that each individual is three different persons, all pulling in different directions, so that it is a wonder that anything ever gets done. We can represent this very simply by drawing three circles, one below the other, as in Figure 1. These represent the three people that everyone carries around in his or her head. At the top are his parents, who are really two different people, but in this diagram we show them as one circle, marked Parent or P. This represents someone in his head telling him what he ought to do and how to behave and how good he is and how bad he is and how much better or worse other people are. In short, the Parent is a voice in his head making comments, as parents often do, on everything he undertakes. You can tell when your Parent, or Parental ego state, is talking because it uses words like ‘ridiculous’, ‘immature’, ‘childish’, and ‘wicked’. Your parent may talk to you that way in your head, and it may also talk out loud to other people in the same way. The Parent has another side, however. It can also be affectionate and sympathetic, just like a real parent and say things like ‘You’re the apple of my eye’, ‘Let me take care of it’, and ‘Poor girl’. The middle circle, marked Adult, or A, represents the voice of reason. It works like a computer, taking in information from the outside world, and deciding on the basis of reasonable possibilities what course of action to take and when to take it. It does not have anything to do with being “mature”, since even babies can make such decisions, nor with being sincere, since many thieves and conmen are very good at deciding what to do and when to do it. The Adult tells you when and how fast to cross the street, when to take the cake out of the oven, and how to focus a telescope. In crossing the street, for example, it works like a very accurate and very 124


complicated computer, estimating the speeds of all the cars for blocks on each side, and then picking up the earliest possible moment for starting across without being killed, or running without having to lose your dignity by running. The Adult ego state is careful whenever possible to preserve your dignity, unless it is your fate to be a clown. All good computers are like that: they choose the most elegant solutions, and try to avoid makeshift or sloppy ones whenever they can. You can tell when your Adult is talking because it uses expression like ‘Ready?’. ‘Now!’ ‘Too much!’ ‘Not enough!’ and ‘Here, not there.’ The bottom circle, marked Child, or C, indicates that every man has a little boy inside of him and every woman carries a little girl in her head. This is the Child part of the personality, the child he or she once was. But every child is different, and the Child ego state in each person is different, since it is the Child he once was at a definite time in his life. When the Child takes over, the person acts in a childlike way, like a child of a certain age: in one person it might be four years and three months old, in another two years and six months, and it is doubtful if it is ever older than six years. We do not call this Child ego state ‘childish’, we simply say it is like a child, or childlike. The age of the Child part of the personality in each person is determined by special factors which you can read about in another book if you want to take the trouble. It is important to realize that the Child is not there to be scolded or reprimanded, since it is actually the best part of the personality, the part that is, or can be properly approached, creative, spontaneous, clever, and loving, just as real children are. Unfortunately, children can also be sulky, demanding, and inconsiderate or even cruel, so this part of the personality is not always easy to deal with. Since your Child ego state is going to be with you for the rest of you life, it is best to acknowledge it and try to get along with it, and it will do more harm than good to pretend that if you ignore it or deal harshly with it, it will go away. You will have noticed that I referred to these three parts of the personality - Parent, Adult and Child - as ego states, and that is the scientific name for them. These ego states determine what happens to people and what they Transactional Analysis: Revisited and Revised

125

do to and for each other. The best way, and so far the neatest and most scientific way, to analyse human social and sexual relationships is to find out which ego states are involved. Each ego state has to be looked at separately if the person wants to understand his feelings and behaviour in such situations. Some people try to become ‘a whole person’ by denying that there are different parts to the personality. A better way is to find out as much as possible about each aspect, since they are all there to stay, and then get them to work together in the best possible way. Figure 1: Original ego states as conceived by Dr. Berne

P

=

Parents

A

=

Adult

C

=

Child

HUMAN PERSONALITY: NARAYANA’S MODERATION

It is most fruitful to think of human personality as being divided into four parts, or even better, to realise that each individual is four different persons, all pulling in different directions (Figure 2). These represent the four people that everyone carries in his or her head. At the top are his parents, who are really two different people, but in this diagram we show them as one circle, marked Parent or P. This represents someone in his head telling him what he ought to do and how to do and how to behave and how good he is and how bad he is and how much 126


Gunas and Personality States As per Gita human nature has four aspects of Tamas, Rajas, Sattvik and Transcendental (Gunateeta). Thus Tamasik, Rajasik, Sattvik and Seer are four kinds of nature which together constitute the human personality. Tamasik is ignorant, Rajasik is aggressive, Adult is wise and Seer is visionary. These four correspond to Child, Youth, Adult and Elder characters present in each one of us. Thus Transactional analysis becomes integrated and all covering with four ego states of Child, Youth, Adult and Elder. Thus “Transactional Analysis Revisited and Revised” is the shine of the light called “Guna System” of Humanity as propounded in Gita.

better or worse other people are (A voice of observations and making judgements on his action). In short, the parent is a voice in his head making editorial comments, as parents often do, on everything he undertakes. You can tell when your parent, or parental ego state, is talking because it uses words like “ridiculous”, “immature”, “childish” and “wicked”. Your parent may talk to you that way in your head and it may talk out loud to other people in the same way. The parent has another side, however. It can also be affectionate and sympathetic just like a real parent, and say things like “you are the apple of my eye”, “Let me take care of it” and “poor girl”. The second circle, marked Adult or A, represents the voice of reason. It works like a computer taking in information from the outside world, and deciding on the basis of reasonable probabilities what course of action to take and when to take it. It does not have anything to do with being Transactional Analysis: Revisited and Revised

127

Figure 2: Modified ego states as perceived by the author

P

Parents

A

Adult

Y

Youth

C

Child

“mature”, since even babies can make such decisions, nor with being sincere, since many thieves and conmen are good at deciding what to do and when to do it. The adult tells you when and how fast to cross the street, when to take the cake out of the oven and how to focus a telescope. In crossing the street, for example, it works like a very accurate and very complicated computer, estimating speeds of all cars for blocks on each side, and then picking up the earliest moment for starting across without having to lose your dignity by running. The adult ego state is careful whenever possible to preserve your dignity, unless it is your fate to be a clown. All good computers are like that : they choose the most elegant solutions and try to avoid makeshift or sloppy ones whenever they can. You can tell when your adult is talking because it uses expressions like “Ready?” “Now!” “Too much” and “Here, not there”.

128


The third circle, marked Youth or Y, represents the urge for action and adventure. Every person has inside him an adventurer, explorer and a person with drive without consideration for consequences. This person is like teenage elder brother / elder youth who is doing exciting things. This part of elder youth personality is imploring you to “do” things. Youth is an urge making you to do new things and take risks. This part of personality is not interested in the repercussions and is responsible for “leap before you look”. Without this aspect of personality, it will be a wonder if anything ever gets done! Youth makes you to swim in dangerous waters, take bold decisions in business, try unchartered waters and carry out experiments. This personality is also responsible for the errors and mistakes occurring in course of action. When new things are undertaken, mistakes are bound to happen. This aspect of human personality is responsible for many activity oriented achievements of human race. The tug of war between ‘Adult’ and ‘Youth’ will often result in pull and push of ‘No’ and ‘Yes’ for action. Youth is action oriented whereas Adult is for vision before action. You can tell when your youth is talking because it uses expressions like “Go Ahead”, “Fantastic!”, “Do it”, “I want the job done, come what may!”, “I do not care for difficulties”, “Conquer!”, “I shall achieve it” and “Rush!”. The bottom circle, marked child, or C, indicates that every man has a little boy inside him and every woman carries a little girl in her head. This is the child part of the personality, the child he or she once was. But every child is different and the child ego state in each person is different, since it is the child he once was at a definite time in his life. When the child takes over, the person acts in a childlike way, like a child of certain age. In one person it might be four years and three months old, in another two years and six months and it is doubtful if it is ever older than six years. We do not call this child ego state “childish”. We simply say it is like child or childlike. The age of child part of the personality in each person is determined by special factors. It is important to realise that the child is not there to be scolded or reprimanded, since it is actually the best part of the personality, the part that is, or can be, if properly approached, creative, spontaneous, Transactional Analysis: Revisited and Revised

129

clever and loving, just as real children are. Unfortunately, children can also be guilty, demanding, inconsiderate or even cruel, so this part of the personality is not always easy to deal with. Since your child ego state is going to be with you for the rest of your life, it is best to acknowledge it and try to get along with it. It will do more harm than good to pretend that if you ignore it or deal harshly with it, it will go away. You will have noticed that these four parts of personality Parent, Adult, Youth and Child are referred to as ego state, and that is the scientific name for them. These ego states determine what happens to people and what they do to, and, for each other. The best way, and so far the most scientific way to analyse human social relationships is to find out which ego states are involved. Each ego state has to be looked at separately if the person wants to understand his feelings and behaviour in such situations. Some people try to become “a whole person” by denying that there are different parts to personality. A better way about each aspect, since they all are there to stay, and then get them to work together in the best possible way.

130


4. Growing to Knowing: Four Facets of Personality

HUMAN — A PROGRESSING WONDER

E

very person has four personalities within him. These are four faces, four phases, four paces and four spaces of humanity. Child, Youth, Adult and Elder are four personalities which provide different attitudes, abilities, approaches and awareness to human beings. Though there are four stages in life, all the four abilities are ever-ready to be availed by us. Come let us see them the glimpses of Four Faces (Chaturmukhas) of each one of us to bring them into action suitably in life, for progress development, growth and enrichment in our life journey. 1.

Emerging Child Surging Youth Verging Adult Merging Elder

2.

Growing Child Flowing Youth Glowing Adult Knowing Elder

NOTE: “Growing to Knowing: Four Facets of Personality” shows how the four aspects of nature propounded in Gita interact, interplay, interdepend and integrate to create the drama of human life.


131

3.

Child Starts Youth Involves Adult Completes Elder Concludes

4.

Learning Child Churning Youth Earning Adult Discerning Elder

5. A - Body - Ness of Child Some - Body - Ness of Youth Every - Body - Ness of Adult No - Body - Ness of Elder 6.

Child - Care Youth - Dare Adult - Share Elder - Aware

7.

Walking Child Running Youth Striding Adult Staying Elder

8.

Tell the Child Sell to Youth Buy from Adult Listen to Elder

9.

Learner - Child Achiever - Youth Attainer - Adult Teacher - Elder

132


Human Nature — Four Way Personality GROWTH INTELLECT

T N E M H C I R N E

N O I T A R I P S N I

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.

IV. ELDER Merging Knowing Conclude Discerning No-body-ness Aware Staying Listen Teacher Tapovan Light without engine Wise Give “All Can”

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.

I. CHILD Emerging Growing Start Learning A-body-ness Care Walking Tell Learner Brindavan No engine — No light Wondering Ask “You Can”

1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. HUMAN 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14.

III. ADULT Verging Glowing Complete Ensuring Every-bodyness Share Striding Buy Attainer Nandanvan Engine with light Winning Share “We Can” II. YOUTH Surging Flowing Involve Churning Some-body-ness Dare Running Sell Achiever Dandakaranya Engine without light Wandering Take “I Can”

N O I T I U T N I

T N E M P O L E V E D

INSTINCT

PROGRESS


133

10. Brin Brinda dava van n of of Chi Child ld Dandakarayana of Youth Nandanvan of Adult Tapovan of Elder 11. Lear Learni ning ng to to win win - Chi Child ld Private win - Youth Public win - Adult Teaching to win - Elder 12.. Guid 12 Guidee for for Chi Child ld Teacher for Youth Friend for Adult Philosopher for Elder 13. No engi engine ne - No ligh lightt : Chi Child ld Engine without light : Youth Engine with light : Adult Light without engine : Elder 14. “You “You can can”” - to Ch Chil ild d “I can” - Youth “We can” - Adult “All can” - Elder 15. Hold Holdin ing g han hand d - Chi Child ld Free hand - Youth Joining Joinin g hands - Adult Giving a hand - Elder 16. Look Look befo before re you you leap leap - Chil Child d Leap before you look - Youth Leap after you look - Adult Look after you leap - Elder

134


17. Know Know wh what at - Chi Child ld Know how - Youth Know why - Adult Know whole - Elder 18. Wond Wonder erin ing g Ch Chil ild d Wandering Youth Winning Adult Wise Elder These are four differently interesting characters of child, youth, adult and elder in each one of us which are keys for insightful and successful management and leadership.

This is that This (Appropriateness) is that (Almighty)


135

5. Ap Appr propr opria iate te Inte Integra grate ted d Manage Manageme ment nt (Executive Summary)

A

ppropriate Integrated Management shows the way to relate with people at four levels of Tamasik, Rajasik, Sattvik and Seer.

1.

Managementt is Managemen is the the proce process ss of of Managin Managing g busin business, ess, Manag Managing ing Mana Managers gers and Managing workmen and work.

2.

Managing Managin g Busine Business ss involv involves es the the ability ability to deal deal with with conce concepts pts and and abilit ability y to deal with people.

3.

Managing Managi ng Mana Manager gerss involv involves es the the abilit ability y to real realise ise the the plans plans and and the the ability to deal with people.

4. Managi Managing ng workm workmen en and and work work involv involves es abili ability ty to deal deal with with work work processes and ability to deal with people. 5.

Conceptual Concep tual skil skilll is abili ability ty to deal deal with with conc concepts epts,, percep perception tions, s, ideas, ideas, visions and ability to conceive the whole from parts and perceive the effects on parts within the overall situation.

6.

Human Hum an rel relati ations ons ski skill ll is is abili ability ty to to deal deal wit with h peop people. le.

7.

Techni Tec hnical cal skil skilll is abil ability ity to to deal deal with with thin things gs and and proce processes sses..

8.

Managing Managi ng peopl peoplee is essent essential ial and and unavo unavoida idable ble at at all leve levels ls of Management.

9.

People are People are key key to manag manageme ement. nt. No No single single meth method od of man manage agemen mentt can be effect effective ive in case of all peopl peoplee as peop people le are differ different ent and same peopl peoplee behave differentl differently y at different times times and also in different different situations. situations.

NOTE: Appropriate Integrated Management (AIM) shows how to interact, relate, connect and behave NOTE: Appropriate with the four aspects of Tamasik, Tamasik, Rajasik, Rajasik, Sattvik and Seer of Guna dynamics

136


N

Negative

Positive

Emotional

Emotional

Discrimination BHEDA III (N-W)

9

11 5

7 3

1

Persuasion SAMA I (N-E) E

W

Punishment DANDA IV (S-W)

2

4 8

6

12

10

Reward DANA II (S-E)

Material

Material Negative

Positive S

The outer circle represents Body - Tamasik plane (black). The second circle represents Mind - Rajasik plane (orange) the third circle represents intellect - Sattvik plane (white bounded), the Inner space represents Self - Atman (white-unbounded) North East repres North represent entss Positive Positive - Emotio Emotional nal aspect aspect of Sama Sama (persu (persuasio asion) n) for 1. Sattviks, 5. Rajasik, 9. Tamasiks II. South East II. East represents represents Positive - Material Material aspect aspect of Dana (Reward) (Reward) for 2. Sattviks, 6. Rajasiks, 10. Tamasiks. III.. North West III West represents Negative - Emotional aspect of Bheda (Discrimination) for 3. Sattviks, 7. Rajasiks, 11. Tamasiks. IV.. South West IV West represents represents Negative Negative - Material aspect aspect of Danda (punishment) (punishment) for for 4. Sattviks, 8. Rajasiks, 12. Tamasiks. I.

The unbounded inner space and the background of all characteristics is Self-Atman in unbounded white. This self is untainted and self managed. When all characteristics characteristics and colours disappear what remains is pure white representing Self - Atman.

(Important Note: This will be more clear after studying and understanding the inner book. Please skip this at first reading at come back after after studying the book.)

Appropriate Appropria te Integra Integrated ted Manage Management ment

137

) — ( s r e h t o f o d m o s i h t c t i e t n i m r e c t m c e s e r e c r r i i o t r u S r c s r o T q a e c n d E r e ) k n p C e s r g I g i o g v i e U i e y n T t i n n I M e t c g i i t s i R n i I a i L c m i e t e n I d l T r i n e C w e A v m i r w S o v o o c ( m o e c o h d o N n o a h a A t T A C G I I F F M M F S C S ) + (

) — (

) + (

d e t n E e l e i S v r I t e e o l C c h g r I i i s k r n e r y T I n t a g R u s e h n o d o b C P R C A W

n e m e g e l a y l d p t i o n e r r t m t a E o a n n n n x o h e G e t M i o i o n e n t c e s r l g u N o C o g i a A n g i / n e i r E e d k i M t t R a i n e / e s c o n s R c v a L t e e r i E i n e g i n r e e s o l L e e p m t s l l k e l a r n l i n o r s u a O w g u l r A i i a a W t p a m a t o i d s H a h n o g F p w r j a p a p o a r t e e c o O h o f x u h N n m g R E S S I A P P S I P C C I D C W C P R A g e e t n I e d t e r t a i o e n t r i c e N d i t n e p n r l n a o O a o e o a t I c n i i r s n v M T e o m e g d d I o i e T p g i c / t g i l r n n L t n N n i i p a E d i p i t e t t g C m t a G e t e t l U s n e c v c c A k l e n o r S r e r u g i n i e s c e e k o N e w l i o O n l v s u s t d p l u d p N o l s e t E t g n o l p a q c s C e e e n s t i e b L a r m E l e i e I i e e o O e e t n t i a n S R R C C R R S F I R S N D K S H M O K I

) N O I S d A o A U S h t R e M E A M S P (

138

) D R A A N W A E D R (


) N O I T A N I M I A R C D E S H I B D (

) T N E M H S D I N N A U D P (

10. Identify each person and treat him/her as he/she deserves. 11. Man/woman is identified by predominant characteristic which he/ she possesses. 12. The three characteristics (Gunas) which constitute human nature are Sattva, Rajas and Tamas. 13. Sattva is light. Rajas is action. Tamas is darkness. 14. Three kinds of people are Sattvik, Rajasik, Tamasik. 15. Sattvik is oriented towards knowledge and one can appeal to his intelligence. Operates at intelligence level. 16. Rajasik is oriented towards Action and one has to appeal to his ego. Operates at mind level. 17. Tamasik can be oriented towards physical work and one has to appeal to his body needs. Operates at body level. 18. Actions of Sattvik are measured and appropriate. Actions of Rajasik are forceful and excessive. 19. Actions of Tamasik are forced and limited. 20. Sattvik sees and does. Rajasik does. Tamasik sees little and does little. 21. Sattvik works independently. Plans his own work. Completes the work in all respects. Completes without errors. Observes, analyses and does. 22. Rajasik works for appreciation, exceeds targets, exceeds budgets, corrects mistakes by rework. 23. Tamasik tries to do just required work, moves as far as he is pushed, counts instant returns and does not own mistakes. 24. Sattvik requires little supervision. Rajasik requires key point (milestone) supervision. Tamasik needs constant supervision.

Appropriate Integrated Management

139

25. Please give appropriate names in English in your own words. Sattvik . Rajasik . Tamasik . 26. Four methods of managing people are Sama - Persuasion. Dana Reward. Bheda - Discrimination. Dand - Punishment. 27. Persuasion (Sama) is treatment as equal, discussions, reasoning, reflection of goodwill and friendly approach. 28. Reward (Dana) is appreciation, awards, doing good deeds, giving material benefits, giving money and developing skills. 29. Discrimination (Bheda) is challenge, comparison, unequal treatment, harsh talk, silence and showing dislike. 30. Punishment (Dand) is reprimand, criticism, imposing fines, taking away things, restrictions, rough talk, and anger (showing displeasure). 31. A good reward occurs when a right thing is given to right person in right time at right place. 32. Purpose of discrimination is to focus on shortfalls of a person in critical light. 33. Persuasion and rewards are like staple food to be given regularly. 34. Discrimination and punishment are like medicines to be given judiciously. 35. Persuasion and rewards are positive steps. Go ahead. 36. Discrimination and punishment are negative steps. Go slow. 37. Persuasion lifts up. Discrimination pushes down. 38. Reward results in happiness (for giver and receiver). 39. Punishment results in grief (for giver and receiver) 40. Persuasion lifts up and is an upward move. Reward results in moving ahead and is a forward move. Discrimination puts down and is a downward move. Punishment results in moving back and is reverse move. 41. Appropriate Management is right management. 140


42. For persuasion persuasion Sattvik deserve deservess consulting consulting and partic participatio ipation. n. Rajasik Rajasik requires information and guidance. Tamasik needs instruction and indication. 43. For reward reward Sattvik Sattvik deserves deserves recogniti recognition on and respect. respect. Rajasik requir requires es appreciation and power. Tamasik needs incentives and facilities. 44. For discrimin discrimination ation Sattvik Sattvik deserves deserves silence. silence. Rajasik Rajasik requires requires challenge. challenge. Tamasik needs criticism. 45. For punishmen punishmentt Sattvik deserves deserves only only reprimand reprimand and and monitoring monitoring.. Rajasik requires warning and control. Tamasik needs restriction. 46. In a nutshell, nutshell, for Appr Appropriat opriatee Integrated Integrated Manageme Management nt identify identify your person and manage appropriately. Examine for yourself whether you are Sattvik, Rajasik or Tamasik. Effective leadership has to conform to situations of Sattvik and sometimes to the situations of Rajasik and avoid the behaviour of Tamasik. Anger should s hould be a rare phenomenon. It is to be applied only in case of Tamasiks as punishment, i.e. it is applicable in case of one out of 12 approaches. Every top manager who is Sattvik requires an observer representing pure quality, judgement judgem ent and overseeing. overseeing. Sometimes, Sometimes, a top manager has to himself becomee this separate becom separate identity identity of witness witness and observer. observer. Bulk Bulk of work/ work/ action is done by Rajasiks. They are to be managed appropriately. Tamasiks need close supervision Do not closely supervise Sattviks and leave them as self managed. 47. Sattvik manager manager uses persuasion persuasion and reward reward regularly regularly and discrimination and punishment judiciously. He achieves results and is liked. 48. Rajasik manage managerr uses reward reward and punishm punishment ent and achiev achieves es results. results. He is liked by some and disliked by some. 49. Tamasik Tamasik manager manager uses punishm punishment ent and discrim discriminatio ination n regularly. regularly. He He does not get results and is disliked and feared. 50. There is is one more more personality personality beyon beyond d Tamasik, Tamasik, Rajasik Rajasik and Sattvik. That personality is “Gnaani” - the seer. Appropriate Appropria te Integra Integrated ted Manage Management ment

141

Tamasik does not see and does not do, Rajasik does without seeing, Sattvik sees and does. The Gnaani - the Seer witnesses, observes and visualizes. The “Seer” is self realised and beyond Management. Thus, Appropriate Integrated Management facilitates relating and dealing with people in optimal manner as per person, behaviour and situation.

This is that This (Appropriateness) is that (Almighty)

142


6. Ap Appro propri priat atee Int Intern ernal al Man Manage ageme ment nt

A

ppropriate Internal Management shows the way to self-management at four levels — endeavour, work, contribution and excellence.

1.

There are There are four four spaces spaces.. The four four spac spaces es are are Physica Physicall Space, Space, Mind Mind Spac Space, e, Thought Space and Inner Space, which is same as Cosmic Space. Physical space is Tamasik space at Material, Body and Action level. Mind space is Rajasik space at Emotional, Mind and Feeling level. Thought space is Sattvik space at Intellectual, Knowledge and Thinking level. Inner and cosmic space is “Seer”, Inspirational, Spirit at Conscious and Responsibility level.

2. In Physi Physical cal Spac Space, e, ther theree are three three dim dimens ension ionss of X, Y and and Z. ‘X’ ‘X’ represents forward and reverse directions. ‘Y’ represents sideways of right and left directions. ‘Z’ represents upward and downward directions. 3.

Three dimen Three dimensio sions ns of Mind Mind Spac Spacee are Hope Hope/Ho /Hopel pelessn essness ess (X), (X), Like/ Like/ Dislike (Y) and Elation/ Depression (Z)

4. Three Three dimen dimension sionss of Thou Thought ght Spac Spacee are favo favourab urable le evalu evaluatio ation/ n/ unfavourable evaluation (X), More/Less (Y) and Approval/ Disapproval (Z) NOTE: As we have seen in Appropriate Integrated Management (AIM), how to relate with four kinds of NOTE: As personalities in terms of external relations management. Now let us see about self management in terms of physical, emotional, emotional, intellectual and spiritual spiritual planes which are within each one of us. Gita has clearly propounded about the Body, Mind, Intellect and Spirit at physical, emotional and Intellectual levels.

Appropriate Appropria te Internal Management

143

5.

The three three Spac Spaces es are are linked linked and and are influ influenc enced ed by each each other other.. Though Thoughtt Space influences Mind Space and Mind Space influences Physical Space.

6.

When there When there is is favourab favourable le evalua evaluation tion ther theree is hope hope and and there there is a forwa forward rd movement. When there is unfavourable evaluation there is hopelessness and there is a backward movement.

7.

When the esti When estimat matee of retu returns rns/ga /gains ins are are more more ther theree is liki liking ng and and man man leans towards the subject. Where the estimate of returns/gains is less there is disliking for the subject and man moves away from the subject.

8.

When there When there is appr approva ovall there there is elat elation ion and and man man rises rises up. up. When When ther theree is disapproval there is depression and man sinks downwards.

9.

Thoughtt space Though space includ includes es and infl influen uences ces mind mind space space whic which h includ includes es and influences physical space.

10. Motion is the key aspect of of physical physical space. space. Emotion Emotion is is key aspect aspect of mind space. Vision is the key aspect of thought space. 11. Thoug Thought ht space is the drawing drawing board of physical physical and mind spaces. spaces. 12. Thoughts form judgemen judgements. ts. Judgements Judgements create feelings. Feelings initiate actions. 13. Physical Physical space space is the visible visible picture picture of mind mind space. space. Mind space is the blue print print of thought space. space. Trials and errors are experiments in mind space. Alternatives and what if situations are experiments in thought space. 14. Physical experiments help in optimising optimising results. Mind experiments help in optimising relations. Thought experiments help in optimising ideas. 15. Commitment Commitment occur occurss at thought thought space. Owning Owning occur occurss at mind space. space. Actions occur at physical space. 16. Physical space is is the expression of impressions impressions of mind mind space. space. The impressions in mind space are caused by stampings of conclusions in thought space. 144


17. Physical Physical space is the space space of visible visible results results (visible (visible results results are seen seen by physical “EYE”). Mind space is the space of invisible relations (invisible relations are seen by mind’s “I”). Thought space is the space of Envisagable realities. (Envisagable realities are seen by intellect’s “EYE”). 18. Aspects Aspects of Thought Thought Space are Analysi Analysis, s, Thought Thought experiments experiments,, logic, reason, contemplation, perceiving, perceiving , conceiving, knowledge inputs study and judgements. 19. Aspects Aspects of mind space space are feelings, feelings, emotions, emotions, relation relations, s, dreams, dreams, hopes, depressions, happiness and unhappiness and like and dislike. 20.. Aspects 20 Aspects of physical physical space is actions, actions, movements, movements, work work results, results, quantities, schedules, plans, projects and plans. If you give time, an activity gets attended. In time things are born, continue and perish. Manage time and manage physical space. A leader-Manager has to apply adequate “force” of time to ensure prompt progress. Large and complicated projects require high degree of managerial “force” and time. Time and timing ensure effectiveness and progress and synchronisation of actions and responses. Avoid wasting time, passing time and spending time. Ensure saving time, utilising time and investing time. When time is in your hand physical space is in your hand. Past is time, present is time and future is time. Therefore, time is supreme physical space. 21. Physical Physical space is is the space space of to and fro. fro. Mind space is the the space of of push and pull. Thought space is the space yes and no. 22. Physic Physical al space space is is the seat seat of of work. work. Mind space is the seat of conflict. Thought space is the seat of solution.

Appropriate Appropria te Internal Management

145

Four Spaces Within Indriyaani Paraanyaahur Indriebhyo Param Manah Manasastu Paraa Buddhir Yo Buddhe Paratastu Sah. B.G. III. 42

Organs, it is said, are much great More than organn, mind is great More than mind, intellect great Greater than intellect, that ultimate Thus with in each of us there are physical, emotional, intellectual and spiritual planes with differnt kinds of energy and spirit

23. Instinct is the force in physical space. Intuition is the force in mind space. Intellect is the force in thought space. 24. Instinct results in physical force. Intuition results in emotional force. Intellect results in rational force. 25. Motion is the result in physical space. Emotion is the result in mind space. Vision is the result in thought space. 26. Man moves in physical space. Man feels in mind space. Man visualises in thought space. 27. Time is the fourth dimension in physical space. Time is the master key to success in physical space. An event is some thing that happens at a Particular Point at a particular time. A leader-manager moves and 146


accelerates an activity by giving his time. Time is the key to manage things in physical space. 28. Love is the fourth dimension in mind space. Love is the universal emotion of friendship and closeness, sympathy and empathy, compassion and consideration and soothing and healing. Love is the feeling of healing. Love is beyond language and speech. Love is not possessing. Love is surrendering. Love is not scaring. Love is caring and sharing. Love nourishes, love supports, love makes life. All feelings emerge from love.

Appropriate Internal Management: 4-Way Approach


147

All feelings surge in love. All feelings merge in love. Love is supreme in mind space. 29. Truth is fourth dimension of thought space. Truth is what is; what is not is not truth. When truth directs thinking clarity comes. When clarity comes, peace comes. When peace comes, man is in tranquillity. Truth prevails. Purpose of all thought-fullness is truth. When Truth is seen all is light. Candidness and transparency lead to truth. Discrimination is the key to find truth from illusion. Separate truth from non-truth like grain from husk. Truth was, Truth is and Truth will ever be. Therefore, Truth is Supreme in Thought Space. 30. All thinking concludes in Truth. All feelings merge in Love. All objects dissolve in Time. 31. Time harmonises movements in physical space. Love harmonises emotions in mind space. Truth harmonises visions in thought space. 32. Inner space is Cosmic Space. Inner space is higher than Thought Space, which is higher than Mind Space which is higher than Physical Space. Inner space is space of pure quality and supreme energy. Inner space or Cosmic Space is the space because of which thought, mind and physical spaces exist. 33. Motion is the key factor in physical space. Emotion is the key factor in mind space. Vision is the key factor in thought space. Inspiration is key factor in inner space. 34. When actions of physical space, feelings of mind space and ideas of thought space are aligned with inner space they become spirited. Enthusiasm is the expression of inner space. 148


t s n e e s s m e e c g o a r n P a y M a l W a r n r u e t o F n I — e t s a e c i r a p p o r S p r p u A o F

e c n a d r o c n o C

n o i t a c i n u m m o C

n o i t a r e p o o C

n o i t a n i d r o o C

n o i t a s i l a e R

y t i l a e R

s n o i t a l e R

s t l u s e R

y t i l i b i s n o p s e R

h t u r T

e v o L

e m i T

s s e n s u o i c s n o C

s t h g u o h T

s g n i l e e F

s n o i t c A

n o i t a r i p s n I

n o i s i V

n o i t o m E

n o i t o M

t i r i p S

t c e l l e t n I

d n i M

y d o B

e c a p S r e n n I

e c a p S t h g u o h T

e c a p S d n i M

e c a p S l a c i s y h P


149

n o l i t a l a n h n i I d t r i o w o C

y l n l o A n h I m t r a i H w

s s e l l n r a e h n I h t t i e g w o T

s l l s e a n n I e h i n t O w

g n s i t h i s e u t n b w t i r s n t l a n t s o u a C s e e l r R P o F

l a h t i i s n w s e e g s i n n n o o p p t C i a a r l H e o R F

g n i d n s y a i e t o s J t r i l e h d a i e t n R U w r o F

g n i c s s s n i e n l i o i B r e t a h l p t i e x E R w r o F

e r p a i e r p & u q u e r E t P u F r o F

d d n n e e & t t x n I E

t c n i d a & l e r P P

r u o v a e d n E

t n e m e g a n a M l a n r e t n I e t a i r p o r p p A

e m i T t n e s e r P n I

e t u k r b i r o & t W n o C

t e v & e i G G

e k t n a v i h & o T n n I

d t n r s r a a & o P e c e r L R o F

e v t e i g g r & r o o F F

e t w e a i u & l v e a v R E

) e v e o c a L p h t S i d w n g i n i M e B (

) h t e c u r a T p S h t t i h g w u g o n h i e T B (

t n e s e r P r o F

g n i t a t i d e M

150

) e e c a i m p T S l n i a c g i s i y n e h B P (


e l b i s n o p s e R e B

) s u o e i c a c p s n S o r C e n g n n i I e B (

e c a e P l a s r e v i n U r o f n o i t c A t c e f r e P n i a t t A

35. It is the electricity of inner space or cosmic space which flows through the conductor of thought space which creates magnetism of mind space which moves iron of physical space. 36. Cosmic space is the churning energy in the think tank of thought space in which eddies of thoughts churn waters of mind space which move the waves of physical space. 37. Physical space is the body of lamp. Mind space is the oil. Thought space is the wick. Inner space or cosmic space is flame. 38. While there are three dimensions in physical space, mind space and thought space, there is only one dimension in inner space. That dimension is master dimension of consciousness, which takes the form of responsibility and trust. Responsibility is the highest form of nobility. 39. Love is higher than time. When one loves one gives time. Truth is higher than love. When one sees the reality one extends love. Responsibility is higher than truth. With responsibility one establishes the right and truth. 40. Be responsible. See truth. Extend love. Be in time. 41. With responsibility one is all and all is one. 42. Past, present, future are three aspects of time. For love and truth also there are aspects of past, present and future. Responsibility is beyond past, present and future. 43. In physical space, be in time and in present time learn and record for past, work and contribute in present and prepare and equip for future. Thus get Satisfied at Tamasik and Action plane. 44. In mind space, being responsible, be with love and in present time forgive and forget for past, give and get in present and prepare and equip for future. Thus get Fulfilled at Rajasik and Emotional plane. 45. In thought space, being responsible, be truthful and review and evaluate for past, think and innovate in the present and predict and plan for future. Thus get Actualised at Sattvik and Thought plane. Appropriate Internal Management

151

46. Be responsible and for past learn and record, forgive and forget and review and evaluate. Thus be Realised at ‘Seer’ and Conscious Level. 47. Be responsible and for present work and contribute, give & get and think & innovate. 48. Be responsible and for future prepare & equip, intend & extend and predict & plan. 49. Being responsible in present assures golden past, real present and bright future - now ! 50. Be responsible to all Be responsible to self. In this way Appropriate Internal Management shows the way for self management in insightful way.

This is That This (Responsibility) is That (Reality)

152


7. Beyond Management

M

”

anagement” as propounded by standard model of “Management is getting things done by others” etc. is inadequate both as concept and practice. There are facets of “Vision-Mission-Aim-Goal” matrix and complete picture is both simple and beautiful. Of this total picture “Management” is only one facet. Management involves aspects like planning, organizing, directing, controlling and goal, work motivating and getting. In place of planning, organizing, directing, controlling, goal, work motivating and getting, think the set of preparing, building, guiding, ensuring, aim, serving, encouraging and accepting. Again consider the set of anticipating, relating, supporting, assuring, mission contribution, lifting and receiving. Once again consider another set of visualising, facilitating, backing, trusting, vision, responsibility, inspiring and giving. Now, instead of process of “Management” we have three more processes. What are these processes? NOTE: Beyond management is about integrating the different 4-way aspects of Physical, Emotional, Intellectual and Spiritual planes and Body, Mind, Intellect and Spirit and Child, Youth, Adult and Elder and four yogas of Karma, Bhakti, Gnaana and Dhyana to develop a systematic process interlinking and integrating Attitude ethic, Work ethic, Leadership ethic and Empowerment ethic to realise the four way excellence within all human kinds.

Beyond Management

153

III. Nurturing is a complete, continuous process of development and accepting achievements made by people, learning as persons and members through preparing, building, guiding and ensuring for progress towards “family” aims. II. Managing is a total dynamic process of getting work done through others, working as individuals and group, through planning, organizing, directing and controlling to achieve the organization’s goals. III Leading is fully responsible process of showing the way to success by receiving the performance given by participants, interacting as colleagues and teams through anticipating, relating, supporting and assuring to fulfil the mission of the company and community. IV Path making is complete, total, full and overall continuous, dynamic, responsible and constant state of giving examples of excellence for multiplication by contributors for further contributions by being a source of visualising, facilitating, backing and trusting for journey on the course towards vision of future as a whole including humanity, community and company. V. Thus, we have Nurturing, Managing, Leading and Path making as the process available to an effective complete responsible person. The integrated picture includes all the four approaches which are to be utilised in different situations at different times or even simultaneously. Now let us see the glimpse of all the four processes. 1.

Nurturing is developing for achievements. Management is getting thing done. Leading is showing the way to success. Path making is giving examples of excellence.

2.

Nurturing is protecting the right to grow. Managing is delegating the authority. Leading is showing responsibility. Path making is empowering freedom.

154


3.

Mother nurtures. Manager manages. Leader leads. Mentor makes the path.

4.

Nurture tenderness of dependence. Manage the force of independence. Lead through thread of interdependence. Make the path through supporting.

5.

Aim is for growing to achieve. Goal is for hitting to score. Mission is for fulfilling to establish standards. Vision is for illuminating to highlight the opportunities.

6.

Preparation is for child like growth. Planning is for youthful action. Anticipation is for adult like options. Vision is for elder-like glimpses of future.

7.

Preparing is making ready for future achievements. Planning is blue print for future action. Anticipating is sensing future problems and needs. Visualising is perceiving future possibilities and solutions.

8.

Building is brick-by-brick construction for strength. Organising is arranging the things and people. Relating is developing links of mutual progress. Facilitating is creating an environment of overall homogeneity.

9.

Guiding is giving a hand towards aim. Directing is aligning efforts towards goal. Supporting is lifting towards mission. Backing is being solidly behind the progress.

10. Ensuring is making sure that growth is as per standards. Controlling is making sure that output is as per specifications. Beyond Management

155

Assuring is making sure that progress towards mission is very best. Trusting is expressing total confidence. 11. Service is divine. Work is worship. Contribution is offering. Responsibility is supreme. 12. Encouraging is emotional. Motivation is external. Lifting is relational. Inspiring is internal. 13. Nurturing involves encouraging decisions. Managing involves making decisions. Leading involves generating decisions. Path making involves enriching decisions. 14. Learning is the key in nurturing. Training is the key in managing. Experimenting is the key in leading. Experiencing is the key in path making. 15. Nurture love. Manage materials Lead to results. Make path towards harmony. 16. Nurture people. Manage things. Lead teams. Make paths for all. 17. Nurture people with caring. Manage things with daring. Lead teams with sharing. Make paths with responsibility. 156


18. Systematic planning. Scientific organisation. Efficient direction. Effective control. 19. Faithful preparing. Careful building. Helpful guiding. Watchful ensuring. 20. Sensitive anticipating. Harmoniously relating. Mutually supporting. Totally assuring. 21. Imaginative visualising. Helpful facilitating. Full backing. Complete trusting. 22. Nurturing encourages endeavour. Management encourages work. Leading encourages contributions. Path making encourages examples of excellence. 23. Endeavouring is building strengths. Working is giving results. Contributing is offering achievements. Setting standards is establishing examples. 24. Endeavouring is learning. Working is doing. Contributing is sharing. Setting standards is shining. 25. Endeavour with force. Work with effort. Beyond Management

157

Contribute with power. Set standards with energy. 26. Endeavour to create capability. Work to create quality. Contribute to create performance. Set standards to create improvements. 27. Endeavour with ability. Work for quality. Contribute for value addition. Set standards for excellence. 28. Economy is important in endeavour. Cost is important in work. Value is important in contribution. Enrichment is important in setting standards. 29. Speed of endeavour. Time of work. Promptness of contribution. Timeliness of setting standards. 30. Endeavour to attain aim. Work to reach the goal. Contribute to complete mission. Set standards to fulfil vision. 31. Way to endeavour. Method to work. Direction to mission. Path to vision. 32. Endeavour with dedication. Work with determination. Lead with dynamism. Set standards with daring. 158


33. Endeavour well. Work smart. Contribute full. Set standards high. 34. Earnest endeavour. Efficient work. Effective contribution. Exemplary setting standards. 35. Interest holders do endeavour. Job holders do work. “Share” holders do contribution. Stake holders do set standards. 36. Correct capability. Correct ability. Correct economy. Correct speed for endeavouring and nurturing. (4 Cs.) Right Quantity Right Quality, Right Cost, Right Time. (4 Rs.) Appropriate Performance, Appropriate Excellence, Appropriate Value, Appropriate Promptness for contributing and leading. (4 As.) Suitable Improvement, Suitable Refinement, Suitable Enrichment, Suitable Timeliness for setting standards and path making. (4 Ss.)

Beyond Management

159

37. Aptitu Aptitude de for end endeav eavour our is “SA “SADHA DHANA” NA”.. Skill in work is “YOGA”. Dexterity in contribution is “SAMARPANA”. Expertise in setting standards is “SIDDHI” 38.. Work 38 Work wi with th Si Sinc ncer erit ity. y. Endeavour with Dedication. Contribute with Honesty. Set standards with Nobility. 39.. Sin 39 Since cerre wor orks ks.. Dedicated endeavours. Honest contribution. Noble examples of setting standards. 40. Dedication Dedication is committi committing ng oneself oneself to a person, person, progr programme amme,, project project or principle and emotionally offering oneself to fulfil that commitment. Sincerity is committing oneself to an agreement, arrangement or understanding and extending all efforts to implement to fulfil that commitment. Honesty is committing oneself to a mission, objective and goal and thoughtful offering of oneself to fulfilment of that commitment. Nobility (Nobleness) is committing oneself to well being of nature, humanity, country, community, company and team and soulful offering of oneself to fulfil that commitment. 41. Dedi Dedica catio tion n is doi doing ng wha whatt one one feels feels.. Sincerity is doing what one says. Honesty is doing what one thinks. Nobility is doing what is right. 42. Dedica Dedicated ted ende endeavo avour ur and and dedica dedicated ted nurt nurturi uring. ng. Sincere work and sincere management. 160


Honest contribution and honest leadership. Noble examples of excellence and noble path making. 43.. Love 43 Love th thee de dedi dica cate ted. d. Delegate to the sincere. Empower the honest. Trust the noble and excellent. 44.. Dedi 44 Dedica cate ted d fe feel elin ings gs.. Sincere actions. Honest thoughts. Noble soul. 45. Fait Faith h in de dedi dica cated ted pe peop ople le.. Confidence in sincere people. Belief in honest people. Trust for noble people. 46. Dedica Dedication tion is is doing doing what what one feels feels and feeli feeling ng what what one does does.. Sincerity is doing what one says and saying what one does. Honesty is doing what one thinks and thinking what one does. Nobility is doing what is correct and being correct. 47.. Dedi 47 Dedica cate ted d sur surre rend nder er.. Sincere agreement. Honest concern. Noble consent. 48.. Rel 48 ely y on on ded dedic icat ated ed.. Relate with sincere. Respect honest. Reverence for noble. 49. Dedi Dedica cated ted “S “Shr hrad addh dhaa Vaan Vaan”. ”. Sincere “Karya Vaan”. Beyond Management

161

Honest “Satya Vaan”. Noble “Atma Vaan” 50.. Offe 50 Offerr Lov Lovee to De Dedi dica cate ted. d. Offer Delegation to Sincere. Offer Empowerment to Honest. Offer Trust to Excellent and Noble. 51. Love Love is is nurt nurtur urin ing g the the righ rightt to gro grow. w. Delegation is the authorisation of power to decide. Empowering is authentication of freedom to choose. Trust is relationship of total acceptance. 52.. Love is the distrib 52 distribution ution of care, care, concern concern and attention attention so that that “Learners” can be guided to choose their t heir own alternatives and exercise their right to grow to build themselves and endeavour to make achievements in the process of development. 53. Delegation Delegation is decentr decentralisat alisation ion of of authority authority so that that people people can can take take decisions at the level where they belong and exercise their right to play their role in the progress. 54. Empower Empowering ing is is the authen authentica tication tion of an atmosp atmospher heree of freedom freedom so that participants can opt for their own choices and exercise their t heir right to contribute in the process of overall growth. 55. Trust is total total acceptanc acceptancee of member member parti participan cipantt – contrib contributors utors so that that they are inspired to set standards and offer examples of excellence. 56.. Love 56 Love an and d giv givee sup suppo port rt.. Delegate and give resources. Empower and give freedom. Trust and give respect. 57.. Lov 57 ovee as as per per pe pers rson on.. Delegation as per job. 162


Empowerment as per role. Trust as per responsibility. 58.. Nurt 58 Nurtur urin ing g thro throug ugh h love love.. Management through delegation. Leadership through empowerment. Path making through trust. 59. Love Love str stream eamli line ness fe feel elin ings gs.. Delegation streamlines actions. Empowerment streamlines initiatives. Trust streamlines responsibilities. 60. Ende Endeavo avour ur is is enri enrich ched ed by lov love. e. Work is enriched by delegation. Contribution is enriched by empowerment. Setting standards is enriched by trust. 61. Love Love imp impro rove vess inter interest est hol holdi ding ng.. Delegation improves job holding. Empowerment improves “share” holding. Trust improves responsibility holding. 62.. Love 62 Love ge gets ts de dedi dica cati tion on.. Delegation gets sincerity. Empowerment gets honesty. Trust gets nobility. 63.. Dedi 63 Dedica cati tion on ge gets ts lo love ve.. Sincerity gets delegation. Honesty gets empowerment. Nobility gets trust. 64.. Love accep 64 epts ts.. Delegation authorises. Empowerment authenticates. Trust assures. Beyond Management

163

e c n e l l e c x E k r o W d n a p i h s r e d a e L n o i t a z i n a g r O

n n a o h t t i r a g e l e g r e a L D

t s u r T


t n d e n m o e y g e a B n a M

g n i k a m h t a P

g n i d a e L

n a h t k r o e r W o M

e c n e l l e c x E

n o i t u b i r t n o C

k r o W

y t s e n o H

y t i r e c n i S

n a y h t t i r r e e c t n a i e S r G

164

y t i l i b o N


n o i t a g e l e D

e v o L

y g r e n E

g n i g a n a M

g n i r u t r u N

p i h s r e d a e L

r u o v a e d n E

k r o W

c i h t E p i h s r e d a e L

c i h t E k r o W n o i t a c i d e D

e d u t i t t A

65. Love the “Child”. Delegate to the “Youth”. Empower the “Adult”. Trust the “Elder”. 66. Nurture the dedicated endeavour through love. Manage the sincere work through delegation. Lead the Honest contributions through empowerment. Mentor the Noble standard – setting through trust. 67. Love accepts relations. Delegation expects results. Empowerment ensures improvements. Trust assures examples. 68. Loving Nurturer is “Prema Vaan” Delegating Manager is “Dhriti Maan” Empowering leader is “Dhairya Vaan” Trusting Mentor is “Vishwaasa Vaan” 69. Beyond Management - Integration: Every person, project, programme, process or product requires nurturing, managing, leading or mentoring (path making) at different stages or sometimes simultaneously. An organisation is effective, flexible, conducive and optimal when all the approaches are dove-tailed, integrated and appropriately applied and practised. Without nurturing the potentials of people are not enhanced. Without managing potentials are not efficiently utilised. Without leading potentials are not charged and unified. Without path making energies are not in the correct direction. Overall excellence is attained when people are nurtured, managed, led and mentored appropriately. 70. More than Work – Integration Every person, project, process or product requires endeavouring, working, contributing and setting Beyond Management

165

Beyond Management NURTURING

MANAGING

LEADING

PATH MAKING

Preparing

Planning

Anticipating

Visualising

Building

Organising

Relating

Facilitating

Guiding

Directing

Supporting

Backing

Ensuring

Controlling

Assuring

Trusting.

Aim

Goal

Mission

Vision

Service

Work

Contribution

Responsibility

Encouraging

Motivating

Lifting

Inspiring

Accept

Get

Receive

Give.

examples of excellence at different stages or sometimes simultaneously. An organization is effective, flexible, conducive and optimal when all approaches are dove-tailed, integrated and appropriately applied and practised. Without endeavouring the potentials of self are not enhanced, without working potentials of self are not made useful without contributing value addition is not made and without setting standards, examples of “betterment” are not created. Overall excellence is attained where one endeavours, works, contributes and sets standards. 71. Greater Than Sincerity – Integration Every person becomes whole, complete, full and total when he is dedicated, sincere, honest and noble. A person is effective, flexible, conducive and optimal when all the approaches are dove-tailed, integrated and appropriately applied and practised. Without dedication potentials are not intensified, without sincerity potentials are not applied, without honesty potentials are not effectively aligned and without nobility examples of wholesome personalities are not created.

166


Spirit of Integrated Management

Leadership and work Excellence of Beyond Management Nurturing and love for dedication and endeavour, Management and delegation for sincerity and work, Leading and Empowerment for Honesty and Contribution, and Path making and Trust for Nobility and Setting standards are processes beyond and including Management.

Beyond Management

167

Overall excellence is attained when one is dedicated, sincere, honest and noble. 72. Larger than Delegation – Integration Every person becomes whole, complete, full and total when he is dedicated, sincere, honest and noble. A noble person is effective, flexible, conducive and optimal, when all the approaches are dove-tailed, integrated and appropriately applied and practised. Without love the potentials in people are not encouraged, without delegation potentials are not properly utilised, without empowerment potentials are not enhanced to contribute and without trust potentials are not fully realised to create shining examples. Overall example is attained when one is loving, delegating, empowering and trusting. 73. Loving nurturer and dedicated endeavour, Delegating Manager and sincere work, Empowering leader and Honest contribution, Trusting Path maker and Noble examples of excellence is the complete and total picture. 74. Dedication, Sincerity, Honesty and Nobility are facets of Attitudes. Endeavour, Work, Contribution and Excellence are facets of Usefulness. Nurturing, Managing, Leading and Path making are facets of Leadership Mastery. Love, Dedication, Empowerment and Trust are facets of energising Spirit. 75. A U M .

168

-

Attitudes Usefulness Mastery Spirit

-


at Mind level at Body level at Thought level at Conscious level

75. Thus, sixteen phases of Beyond Management are : Dedication, Sincerity, Honesty and Nobility; Endeavour, Work, Contribution and Excellence; Nurturing, Managing, Leading and Path making; Love, Delegation, Empowerment and Trust Nurturing and love for dedication and endeavour, Management and delegation for sincerity and work, Leading and Empowerment for Honesty and Contribution, and Path making and Trust for Nobility and Excellence are process beyond and including Management. Dedication, Sincerity, Honesty and Nobility are Attitude ethic, Endeavour, Work, Contribution and Excellence are Work ethic. Nurturing, Managing, Leading and Path making are leadership ethic. Love, Delegation, Empowerment and Trust are inspiration ethic. Thus, there are 16 glories of Beyond Management for progress, prosperity, peace and perfection. Out of these 16 glories, trust is the most glorious. When one imbibes Trust, Empowering, Delegating and Loving become natural. Then the person achieves the Quantum state and all other states become readily available.

This is That This (Integration) is That (Inspiration)

Beyond Management

169

8. Imposing to Accepting – Decision Process

D

ecision is the fulcrum for achievements in the process of Discussion, Decision, Drive, Determination and Destination. Decision is the transformation point. Without Decision action is not followed and without decision, discussion will remain just as an exercise in non-reality. Decision provides direction. How decisions are made is very important. The nature and culture of organisaton is based upon the decision process. While what decisions are made is important, how decisions are made is the key to build better and better organisations and people. Decision is the link between leadership, teams and people. Decisions can be made by imposing decisions, taking decisions, making decisions, instructing decisions, giving decisions, informing decisions, sharing decisions, generating decisions, encouraging decisions, supporting decisions, facilitating decisions, appreciating decisions, backing decisions, inspiring decisions, admiring decisions and accepting decisions. Imposing Decisions packs power and the force into the decisions but fails to inspire creativity and innovation for generating alternatives. People do not own up the decisions, but grudgingly implement because there is no other way.

1.

NOTE: This chapter shows the decision processes in case of four-levels of taking work, getting results, receiving contributions and accepting excellence with leaders and also contributors operating at Tamasik, Rajasik, Sattvik and Seer stages.

170


Leaders become slave drivers People become slaves 2.

Taking Decisions is quick and short-cut way but people’s contribution is missed out. People feel small and just give their HANDS but not their HEADS.

Leaders become superiors People become subordinates 3.

Making Decisions considers data from people and involves the process of one person arriving at conclusions but people listen and do not speak. People receive decisions but do not have scope to contribute to the value of decisions.

Leaders become heads People become followers 4.

Instructing Decisions makes sure that people understand how to implement the decisions but do not know “why” of the decisions. People accept at gut level but not at intuition and intellect levels.

Leaders become bosses People become assistants 5.

Giving Decisions involves communicating with people. People are convinced at implementation level but not at innovation level. People implement decisions efficiently but overall usefulness will be less than optimal.

Leaders become chiefs People become implementors 6.

Informing Decisions involves giving information regarding what, how, why and who of the decisions made. People give re-active response but not the pro-active response.

Leaders become employers People become employees Inspiring to Accepting — The Decision Process

171

7.

Sharing Decisions involves the process where leader and team discuss the situation and arrive at conclusion. Leader plays key role and people play complementary role.

Leader becomes senior People become colleagues 8.

Generating Decisions is the process where leader and team discuss, debate and decide on the issue and arrive at common conclusion. Leader plays stimulating role and team plays creative role.

Leader becomes developer. People Become participants 9.

Encouraging Decisions is the process in which leader builds the confidence of team by encouraging them to decide on the issue. Team plays active role and leader plays positive role.

People become experimentors. Leader becomes encourager 10. Supporting Decisions involves giving consent and resources to the decision taken by people and teams. Teams play key role and leader plays supporting role.

People become endeavourers Leader becomes guide 11. Facilitating Decisions involves crating an environment where people take decisions and take responsibility for decisions and actions. People play decisive roles, leader plays resource role.

People become contributors Leader becomes facilitator 12. Appreciating Decisions means giving values to decisions by teams and adding value to team decisions. People perform primary role. Leader plays complementary role.

172


e l p o e P

s s e c o r P n o i s i c e D

s s e c o r P

r e d a e L

t i r i p S g n i d n e c s n a r T

t c e l l e t n I g n i m r o f s n a r T

d n i M g n i t a l s n a r T

y d o B g n i t r o p s n a r T

e c n e l l e c x E g n i n i h S r e e S

s n o i t u b i r t n o C e l b a u l a V k i v t t a S

s t l u s e R e l b a t p e c c A k i s a j a R

k r o W g n i l l i w n U k i s a m a T

s r e n t r a P

s r s r e e t d s a a e M L

s r u e n e r p e r t n E

s r o t a v o n n I

s r o t u b i r t n o C

s r u o v a e d n E

s r e t s n t e n a m i p i r i e c t r p x a E P

s e u g a e l l o C

s r t s e s e n e t e y m n o e a t l s i p l p s m m s E I A

s e t a s n r i e d w r o o b l l o u F S

s e v a l S

s n s s s n s s o n n i s o n s s s i s n n s i n n n s i o o s o n i o s i i s i o o c s s c o i o i s i e i n i n e i s s s n i o i i s s c i c o i s i s n o c n c o i i s i i e D e c c c i D e o s o e c s s i i i i e e e c i D g D c e s D s c g D e c i i D D D e i n g g i e D c g e c D n g e g n D g e i g g g D t n g i n i n D D a i t n t n i i D a t n i t n i g r g i n n c a o r a t r i c g r i s g n g t n u r i e m p i i i u i e r r i r o l n p n k r o e i i k t m p p c p c n p o c a c k v a s f s c d n a p a u n e h n i n a m A A I B A F S E G S I G I M T I

r e n t r a P

r e k s r a r o o t M t s n h e e t a v n M P I

r e d l i u B

r o t a t i l i c a F

r e g a r e u d i o u c n G E

s r e p o r l o e v i e n e D S

r e y o f l e p i h m E C

s s o B

r o i d r a e e p u H S

r e v i r D e v a l S

r e k a m h t a P r e e S

r e d a e L k i v t t a S

r e g a n a M k i s a j a R

s s o B k i s a m a T

n o i s i V e c n e l l e c x E g n i t p e c c A

n o i s s i M s r o t u b i r t n o C g n i v i e c e R

s l a o G s t l u s e R g n i t t e G

s t e g r a T k r o W g n i k a T

I

I I

I I I

V I

Inspiring to Accepting — The Decision Process

173

People become innovators Leader becomes builder 13. Backing Decisions means empowering people to take decisions and initiate actions. People move forward. Leader backs people.

People become entrepreneurs Leader becomes “investor” 14. Inspiring Decisions is invoking people to be best. People fire, leaders inspire.

People become leaders Leader becomes path maker 15. Admiring Decisions is recognising people for their breakthroughs in a noble way. People shine and leaders admire.

People become masters Leader becomes mentor 16. Accepting Decisions is Oneness

People work together People feel together People think together People create together People are partners These are 16 decision processes on the way to move from slave driving to partnering and from being slaves to being partners. Out of these 16 processes, four themes emerge : I.

Imposing, Taking, Making and Instructing decisions means Taking Work as Tamasik Boss.

II.

Giving, Informing, Sharing and Generating decisions means Getting Results as Rajasik Manager.

174


I.

Encouraging, Supporting, Facilitating and Appreciating decisions means Receiving Contributions as Sattvik Leader

II.

Backing, Inspiring, Admiring and Accepting decisions means Accepting Excellence as Visionary Pathmaker. Thus, this is the journey from Taking, Getting, Receiving to Accepting and from Backing, Inspiring, Admiring to Accepting. i. Taking Work occurs at physical level through Tamasik nature. ii. Getting Results occurs at mind level through Rajasik nature. iii. Receiving Contributions occurs at thought level through Sattvik nature. iv. Accepting Work Excellence occurs at spirit level through Seer nature.

I.

At “Taking Work” level people give their Hands at Transportation level.

II.

At “Getting Results” level people extend their Hands and Heels at Translation level.

III. At “Receiving Contributions” level people contribute their Hands, Heels and Heads at Transformation level. IV. At “Accepting Excellence” level people offer their Hearts, Hands, Heels and Heads, which is offering their whole at Transcendental level. Then for people at physical level apply principles of “Taking Work”. For people at mind level apply principles of “Getting Results”. For people at thought level utilise principles of “Receiving Contributions”. For people at spiritual level offer principles of “Accepting Excellence”. In this way rise from transporting to translating to transforming to transcending and from being a boss and manager to a leader and path maker.

This is That This (decision) is That (divine) Inspiring to Accepting — The Decision Process

175

9. Perfect Perception (Executive Summary)

A

: Introduction. 1. Perception. 1. Personality. 3. Personality and Perception. 4. Perfect Perception. Z. Conclusion.

A. INTRODUCTION

A.1 Every person perceives the world and situation, conceives ideas, thoughts, deeds and acts as per perceptions. Perception is an integral aspect of life. Perceiver, perceived and perception are three aspects of perception process. Perceiver is the subject, perceived is the object and perception is the process or verb. A.2 Knowing the nature of subjective perceiver, knowing the object that is being perceived and knowing the process of perception is wisdom and consciousness. This is an invitation to you for a journey into the process of perception and for an opportunity for progress towards perfection. 1. PERCEPTION

1.1 One perceives a situation, a problem, a person, a bird, a scene, a possibility, a need, a demand, a gap and a movement. One perceives a drought situation and a changing relationship. Perception is outside world reflected in mental frame. NOTE: Perception management crucial and essential requirement for management of spirit, thoughts, feelings and actions. This innovative breakthrough approach applying Guna dynamics of Gita shows the way.

176


Perceptional Process No.

Process

Object

1.

Directing

Senses

2.

Focussing

Attention

3.

Observing

Object

4.

Receiving

Signals

5.

Registering

Data

6.

Grasping

Details

7.

Processing

Information

8.

Comprehending

Picture

9.

Interpreting

Situation

10.

Relating

Images

11.

Retaining

Impression

12.

Recalling

Memory

13.

Updating

Information

14.

Revising

Impression

1.2

Perception is a situation where outside world is the origin and mind is the mirror. One perceives reality. Perception is a picture. Perception is mental photograph. Perception leads to awareness. In a team harmony of perception leads to harmony of purpose.

1.3

Share the perceptions and clarify the situation. Perception is a personal process involving various elements.

1.4

Elements of perception are Directing, Focusing, Observing, Receiving, Registering, Grasping, Processing, Comprehending, Relating, Retaining, Recalling, Updating and Revising.

Perfect Perception

177

1.5

Perception process involves Directing the Senses, Focusing the attention, Observing the object, Receiving the Signals, Registering the data, Grasping the details, Processing the information, Comprehending the picture, Interpreting the situation, Relating other images, Retaining the impression, Recalling the memory, Updating the information and Revising the impression.

1.6

Process of perception is subjective. Perception varies from person to person. Same object is perceived differently by different people. Same situation is perceived differently by different people. Sometimes same situation or object is perceived differently by the same person. Perception varies as per person. Know the person and know how he perceives.

2. PERSONALITY

2.1

There are four kinds of people. These are Seer, Sattvik, Rajasik and Tamasik.

2.2

Tamasik can be oriented towards physical work and one has to appeal to his body needs. Operates at body level.

2.3

Rajasik is oriented towards action and one has to appeal to his ego. Operates at mind or feeling level.

2.4

Sattvik is oriented towards knowledge and one can appeal to his intelligence. Operates at thought level.

2.5

Seer is oriented towards insights and one can appeal to his consciousness level. Operates at conscious level.

2.6 Actions of seer are perfect and useful. Actions of Sattvik are measured and appropriate. Actions of Rajasik are forceful and excessive. Actions of Tamasik are forced and limited.

178


Personality 4.

SEER Personality of a seer is related to insights, consciousness perfect and useful actions, witnessing, visualising, working for all, taking responsibility, exemplary approach and anticipation requiring no supervision

3.

SATTVIK Personality of a Sattvik is related to knowledge, intelligence, measured and appropriate actions, working on own, planning, complementing, error lessness, observation and analysis requiring little supervision.

2.

RAJASIK Personality of Rajasik is related to ego, mind, feelings, forceful and excessive actions, working for appreciation, exceeding targets and costs and correcting mistakes through rework, needing key point and timely supervision.

1.

TAMASIK Personality of Tamasik is related to physical work, body level needs, forced and limited actions, works for immediate returns, doing just required work, working as far as he is pushed and not owning mistakes requiring constant supervision.

2.7

Seer witnesses and visualises. Sattvik sees and does Rajasik does and moves Tamasik sees little and does little

2.8

Tamasik tries to do just required work, moves as far as he is pushed. Counts instant returns. Does not own mistakes. Rajasik works for appreciation. Exceeds targets. Exceeds budgets. Corrects mistakes by rework. Sattvik works on own. Plans his own work. Completes the work in all respects. Completes without errors. Observes, analyses and does. Perfect Perception

179

Seer works for all. Takes responsibility. Does work worthy of examples. Creates perfect works. Visualises, anticipates and does. 2.9

Seer is respected by Supervisors. Sattvik requires little Supervision Rajasik requires key point (milestone) Supervision Tamasik needs constant Supervision.

2.10 Please give appropriate names in English in your own words. Seer : Rajasik :

. .

Sattvik : Tamasik :

. .

3. PERSONALITY AND PERCEPTION

3.1

Directing Tamasik directs senses improperly Rajasik directs senses with bias Sattvik directs senses with intelligence Seer directs senses with consciousness

3.2 Focussing Tamasik’s attention is out of focus. Rajasik’s attention is with focus on interested subjects. Sattvik’s attention is with clear focus Seer’s attention is with total focus. 3.3

Observing Tamasik observes object less Rajasik observes object “Partially” Sattvik observes objects well Seer observes objects full

3.4

Receiving Tamasik receives signals at gross level Rajasik receives signals at interest level

180


Sattvik receives signals at subtle level Seer receives signals at deep level 3.5

Registering Tamasik registers data less Rajasik registers data high Sattvik registers data properly Seer registers data usefully

3.6

Grasping Tamasik grasps details low Rajasik grasps details more of what is liked Sattvik grasps details appropriately Seer grasps details completely

3.7

Processing Tamasik processes information Inefficiently Rajasik processes information Vigorously Sattvik processes information Optimally Seer processes information Holistically

3.8

Comprehending Tamasik comprehends parts of picture Rajasik comprehends interested sectors of picture Sattvik comprehends integrated picture Seer comprehends beyond visible picture

3.9

Interpreting Tamasik interprets the situation for own convenience Rajasik interprets the situation for own benefit Sattvik interprets the situation as it is Seer interprets the situation for benefit of all

3.10 Relating Tamasik does not relate sufficiently other information Rajasik relates other information with bias Perfect Perception

181

Sattvik relates other information factually Seer relates all other information effectively 3.11 Retaining Tamasik’s impressions retain parts Rajasik’s impressions retain aspects of advantage Sattvik’s impressions retain appropriate aspects Seer’s impressions retain truths. 3.12 Recalling Tamasik’s memory forgets Rajasik’s memory remembers Sattvik’s memory recalls Seer’s memory revisualises. 3.13 Updating Tamasik’s updates less of information Rajasik updates interested parts of information Sattvik updates information correctly Seer updates information realistically 3.14 Revising Tamasik does not revise impressions sufficiently Rajasik revises impressions Sattvik revises impressions as per trend Seer revises impressions as per truth. 4. PERFECT PERCEPTION

4.1

Towards Perfection All are not seers. All are not Sattviks. All are not Rajasiks. All are not Tamasiks. There are very few Seers, some Sattviks, good number of Rajasiks and Tamasiks in the present world at the time of transition to 3rd Millennium.

But there is hope and very good hope. All of us are perfect at Core Spirit level and we can move towards perfection through endeavour, 182


s e s n e S

t a h W

r e e S

e v i t c e f f E

n o i t c e r i D s u o i c s n o C

n o i t n e t t A

s s t c l e a n j g b i O S

s u c o F l a t o T

l l u F s e v r e s b O

l e v e L p e e D t a s e v i e c e R

s s e L s e v r e s b O

L s s o r G t a s e v i e c e R

n o i t s a e l r i m u a t a r t t o c a e f i n P D D I

n o i t a u t i S

n o i t a m n n r n o o o o i f t i i y n s I s r a s o m s r e e r e r m r o p p h e f t m M I n I m O I

y l l u f e s U s r e t s i g e R

y l l y l a c e i t t s e l i p l o m H o s C e s s s p s e c a r o r G P

d n y o l y l e a u B t i r s i d p n S e s h t e r e r p p r m t e o n C I

w o L s r e t s i g e R

n e i c i f f e n I s e s s e c o r P

s i e t r n a e P v s n d o n C e s h t e r e r p p r m t e o n C I

s s e L s e t a l e R

g n g i n s i s p s e c a r o r G P

g n i d g n n e i h t e e r r p p r e m t o n C I

g n i t a l e R

l l A s e t a l e R

s e s i l a u s i v e R

y t i l a e R s e t a d p U

h t u r t r e p s a s e s i v e R

s s e L s n i a t e R

s t e g r o F

s s e L s e t a d p U

e s i v e R t o n s e o D

g n i n i a t e R

g n i l l a c e R

g n i t a d p U

g n i s i v e R

s h t u r T s n i a t e R

t h g i s n I

t h g i r B

l e v e L t i r i p S

y z a H

l e v e L y d o B

t c e f r e P

a s t c n m e o l i p e t a s v a a r y e l y r d g L l n e e o l t t e n o y i e l a t i a a y e l i l t n n r s r t t r r y i I c t m l e p i c b p a r l e t t r l s i l p e u r o e o i p d s p r r e e S o e r P r r v p e D s W t P p O n a o p o e u e c p p t a r s c s s L c s s s A e h t P a e n a n A k s t v e o r e e e e i g F v e e s s s l c e e s r s s t t s r g v t e i e i e i s n l c i p p i v l r l l e r r s p t a i s n i e l l l r i s e t a e c a c d v e a e c a t j e a s c g a o m e l t e t e e o a b t l e e e p e t e e r r o t r i n P n C b n R n l O R R G P C I R R U R I C I t S O I p t i f e e c n e r e b g e n a t d t i l P s w f e n e a e k o a v i e n l s v e r o d r e L d y s l o b a t i a t n t t s s d n c f u n y a a e i o l e e s o l t r h o n s r S w s s a s a t e i i o s o u w o t e t i c s y r e t n h g d r B c o r i g e I t c F e r e a i s o t r h i V n e f i p r n p r d P t l a H o s e s t s e i m e i l s h v D e e s s w a b s i e m e e t a k i n r t v l e t s e e s s r r s s m t v e s o d c d s e a v i t n i r e s j e n e p i e p p t e L e e i s t a s t e e i i r r i a s i e c a s a s o j b a t n o t m t u i e b c g a e l t m d v t r o r p a o i e e e e e e s u r g a a E n O R R G P n T n R R R U R I B I C I P r R S e l y l e t P y v l n t e k e i v s i t a t a m n a e T T

t c e p s A . o N

n o i t c e r s i D u r c o e F p f o o r t p u m O I

g g n n i i t c s u e r c i o D F

g g n n i i v v r i e s e b c e O R

g n i r e t s i g e R

s s e L s p s a r G

t c n i t s n I

r o o P

. . . . . . . . . . . . . 2 . 8 1 3 4 5 6 7 9 0 1 1 1 2 1 3 1 4 1

Perfect Perception

183

perseverance and determination. How to move away from Tamasik and Rajasik natures and move towards Sattvikness and state of being a Seer? The way is simple but requires tremendous determination. Come ! Let us see the path and move on that path. What is prescribed is how to relate with Tamasik, Rajasik, Sattvik and Seer so that you support them and help yourself. Remember ! This is one way of explaining the path so that you can receive the process. You can build your own ways and more effective means. 4.2

Perfection Perfect perception occurs when senses are directed towards object with complete steadiness, when focus is clear and total with full attention and concentration on the object, when observation is clear regarding form, position, motion and direction of the object, when signals are received well and full without any noise content, when all data are registered properly and usefully, when details are grasped completely, when processing of information is done optimally and holistically including different orders and combinations, when the integrated picture is comprehended and when scene beyond the picture is seen, when the interpretation is on the basis of as-it-is and on the basis of spirit and not only letter, when all other information is properly related, when memory recalls and revisualises with fidelity, when updating of information is done correctly and realistically and when the impressions do not become judgements and prejudices but are revised continuously, dynamically and as per truth and values. Perfect perception is the state when the observed and observer become one, when the object and subject get merged and when the impression inside is completely same as the object outside. The perfection is such that even sense of inside and outside vanishes.

184


4.2.I Interacting with Tamasiks

1.

Point out direction.

2.

Correct the focus.

3.

Emphasise the objects.

4.

Cross check the reception of signals.

5.

Ask for feedback of what is registered.

6.

Ask about the different aspects.

7.

Ask him to think about the object in different ways.

8.

Ask him to describe the situation.

9.

Ask him what it means to him.

10.

Ask him what other things are connected with situations.

11.

Ask him about different aspects of objects, situation, meaning and interconnection several times first, subsequently, and then at random.

12.

Expose him to new situations related to object and go through steps 1 to 12 regarding variations and new things and help him to update.

13.

Ask him about the new meanings and check whether he is revising and help him to revise.

4.2.II Interacting with Rajasik

1.

Check whether directions and focus are correct. If not, provide adjusting corrections.

2.

Check for observations and reception and fill the gaps regarding object. Draw the attention where required.

3.

Check for registering, grasping and processing by asking what he understands and moderate the overtones and complete the ignored areas.

4.

Check for total picture and point out ignored or left out sectors and areas. Perfect Perception

185

5.

Ask for what are his opinions regarding object and have discussion for reducing the biases and prejudices.

6.

Ask for relevance of other areas and help him to eliminate irrelevant areas and include left out relevant areas.

7.

Emphasise retaining and recalling the relevant areas.

8.

Have a discussion and debate for updating the developments and specially for revising the impressions, look for biases and help him smoothen them.

4.2.III Interacting with Sattvik

1.

Request for summary of impressions about object, situation and what it means.

2.

Request for thoughts about changes in perception and have interchange and exchange of ideas.

3.

Hint about the deeper and higher possibilities related to object and situations for the use of society and humanity.

4.

Listen well and speak openly, share, offer and receive.

4.2.IV From Seer

Approach with reverence and request for clarity about the object and situation. Offer full attention and receive the insights. 4.3 For you I.

If you are a Tamasik, with the help of a Sattvik go through all the guidelines from 1 to 12 in each important situation and endeavour to improve your perception.

II.

If you are a Rajasik, seek for the company of a Sattvik and guidance of a Seer and continually endeavour to eliminate biases, widen the vision and enhance the perception of practising guidelines 1 to 8.

III.

If you are a Sattvik, you might be already blessed with the grace from a Seer and are on the path towards complete witnessing and total

186


vision. Please continue. You may like to see the steps 1 to 4 related to Sattvik. IV. If you are a Seer, salutation to you. Z. CONCLUSION

Having understood the nature of Perceiver and the process of Perception and also path towards Perfection, it is a responsibility and opportunity for each one of us to contribute for transformation of self, people, teams, companies, communities and society towards harmony and happiness through improved, correct, right and perfect perception of accuracies, facts, realities and truth. Salutations to “Seer” in all of you.

This is that This (Perception) is that (Perfection)

Perfect Perception

187

10. Three Leaders and Three Teachers — Dhritarashtra, Duryodhan and Arjuna

G

ita is the jewel of Mahaabharata. The sons of Dhritarashtra, the Kauravas and the sons of Panduraj, the Pandavas assembled in Kurukshetra for the great war. The war occurred because Duryodhan, the eldest of Dhritarashtra’s 100 sons refused to share the kingdom with Pandavas, whose father King Pandu had expanded the kingdom and transformed it into an empire. Dhritarashtra was blind and was biased in favour of his own sons but had apprehension about the strength of Pandavas, specially Bheem and Arjun. Finally, when war was certain and both sides started assembling their armies, Dhritarashtra requested the great sage Vyaasa to grant him a boon to know about the proceedings of the war on a regular basis, as the events occurred, without delay (i.e. live and on-line!). Dhritarashtra was always hungry for information. The kind and compassionate Vyaasa granted telescopic vision to Sanjay, the wise, intelligent, noble and stable and able charioteer-companion-guideadviser of Dhritarashtra. Along with telescopic vision, the great sage had also granted telescopic, selective, stereophonic hearing capabilities. Thus Sanjay was equipped to see and hear what is happening at any selective spot in the war arena as it was occurring so that he could report to the king. NOTE: This story illustrates the Guna dynamics as applied to the learner and teacher.

188


The two armies consisting of large, huge and strong soldiers of Duryodhan with 11 divisions and smaller but flexible, capable and powerful army of the Pandavas with 7 divisions, faced each other and all were ready to start the historic war at the signal of Bheeshma, the great and wise grandfather of Kauravas and Pandavas, who was the Commander-general for Kauravas and also at the signal of Dhrishtadyumna, the formidable Commandergeneral of Pandavas who was the brother-in-law of the five Pandavas. When the war horns and bugles were blown great noise emerged from both the armies. Dhritarashtra heard the noise which was like sound of the ocean under a storm, the terrible sound of a cyclone and hitting and flowing sound of a water fall. Dhritarashtra got worried about what was happening like any blind man getting worried when he hears a terrible sound. Dhritarashtra was a leader, but a Tamasik one. Tamas means ignorant blindness and rigid hold of things and blind force. So the Tamasik leader Dhritarashtra got worried. When a blind person wants to know something he asks another person who is not blind and who can see. Blind Dhritarashtra approached the super-seer Sanjaya and asked “Sanjaya! What happened? Sanjaya engaged his telescopic and telepathic video and audio capabilities and started narrating and informing in detail about the happenings on the battle ground. First he started telling about the grief of Arjuna and his refusal to fight with his own brothers and his dialogue with Krishna. Then he informed about Krishna’s instruction of Gita and then gave a running commentary of battles and war. Dhritarashtra gave full attention to each word of Sanjaya and became an intent receiver of information. Thus Dhritarashtra and Sanjaya became the pair of Tamasik, blind and ignorant leader and his teacher. Even when one is ignorant, when he Three Leaders and Three Teachers ...

189

approaches a teacher, a Guru and listens to what the Guru says the ignorant one loses nothing but gains information, knowledge, ideas and insights. In the case of Dhritarashtra, he also, like Arjuna, received the supreme knowledge of Gita through Sanjaya. No harm has occurred to Dhritarashtra. He personally gained much though he lost his wicked sons. He gained the respect of Pandavas. In fact, he continued as emperor for 15 years after the war on the dedicated, sincere, honest and noble request of Yudhishthir. So even when one is ignorant, when one approaches the Guru and listens to him, he will gain much in life.

Then there was Duryodhan who was a Rajasik, egoistic leader and always considered his own interest. The Rajasik leader has strong likes and dislikes and mainly uses reward and punishment in dealing with his people rather than persuasion and discrimination. When the war horns and bugles were blown, Duryodhan, the Rajasik leader, also got worried. His worry was about what was going to happen to him, his army and his kingdom. With this selfish bias, when he saw Pandava army full of warriors of world class excellence and supreme confidence and courage, his apprehension increased and he too, like his father, went to his own teacher and guru, Guru Dronacharya. Rajasik leaders do improper things. They position their approaches on situations and advantages rather than principles and values. Actually, Duryodhan should have approached first Bheeshmacharya, the Commander-general. Instead he approached the second-in-command, Dronacharya. This he did because when he saw the great warriors in the Pandava army, he knew that all of them were disciples of Guru Dronacharya. Dronacharya surely knew the strengths and weaknesses of each of the warriors and also the ways to overcome them and defeat them. When he met Guru Dronahcarya in the battle-field, he should have greeted him, bowed down to him, respected him and then consulted him. But 190


because of his Rajasik and proud nature, instead of being humble, he was aggressive. He said, “Hey! Teacher! Have you seen the great army of Pandavas; your own disciples, Dhrishtadyumna and others. Let me describe to you the main and formidable great warriors on the side of Pandavas and on our own side”. Then he described the chief warriors on both sides and finally said, “You please fight well in your position and protect Bheeshma, the chief”. Duryodhan almost instructed his own teacher and did not even ask for his opinion. He almost raised an accusing finger about the fact that the chief warriors on the Pandavas’ side were the disciples of Dronacharya. His speech and demeanour bore a hint that Dronacharya was the cause of his troubles. When an egoistic, proud and biased Rajasik leader like Duryodhan speaks in disrespectful manner, what the teacher will do? Any noble teacher will do what great Dronacharya did. He kept quiet. Silence was the answer. When an egoistic, proud and selfish leader approaches the Guru and does not respect - the teacher does not answer and observes silence as response.

What happens to such a Rajasik leader like Duryodhan? He will lose everything and all. Then there was Arjun who was a Satvik leader, who was gentle, noble and well-wisher of all. When bugles were blown, Arjun, the Satvik leader, too got worried and concerned. He was concerned about all the Kauravas and the Pandavas and saw massive destruction and loss for every one. He came into conflict with his duty as a warrior and his responsibility as a human being and he decided to resign and withdraw. He got confused and he too approached his own Guru, the great Master Krishna. He approached him with respect and surrendered to him. When a selfless, gentle, capable and responsible leader like Arjun approaches a teacher what the teacher will do? He will do what Krishna did. Krishna not only lifted Arjun from his despondency, but offered him Three Leaders and Three Teachers ...

191

supreme knowledge of self and prepared him for super heights. He helped him to become overall winner the “Dhananjaya” - winner of wealth. When a selfless, gentle and able leader approaches the Guru and surrenders to him, the teacher will offer him supreme knowledge and path to gain Prosperity, Success, Growth and Right Policy.

Thus we have seen the combination of Tamasik, ignorant and blind leader and his teacher and Rajasik, proud, aggressive leader and his teacher and gentle and noble leader and his teacher. We have seen three teacher-leader combinations. Tamasik leader requests his Teacher. Rajasik leader defies his Teacher. Satvik leader surrenders to his Teacher. Teacher of Tamasik leader gives information. Teacher of Rajasik leader gives silence. Teacher of Satvik leader gives supreme knowledge. This is the essence of Leadership and Teachership in Gita. But the story is not over. There is another leader better than Arjun and another teacher better than Krishna. This is the fourth and supreme combination of a Teacher and Leader. That leader is beyond Tamasik, Rajasik and Satvik natures. That teacher gives beyond information, silence and supreme knowledge. This transcendental pair does not appear in Gita but will appear in Anushasan Parva of Mahaabharata. That leader, better than Arjun, is Yudhishthir, the personification of Dharma. Yudhishthir is a seer. That Teacher is Bheeshmacharya, the 192


personification of total dedication and Tyaga (life as offering), winner of supreme wealth, the material and knowledge wealth. After the war is over, the Pandavas along with Krishna, visit the great Bheeshma on his bed of arrows. At the suggestion of Krishna, Bheeshma teaches them the ways and path of governance, leadership and management and the ways of Dharma, the right conduct. At the conclusion, Yudhishthir asks Krishna what is Supreme Dharma and Supreme Path and who is the highest of high and who is the supreme being, the lord of worlds. Krishna asks Yudhishthir to approach grandsire Three Leaders and Three Teachers ...

193

Bheeshma with this query and requested Bhisma to instruct Yudhishthir and the other Pandavas on this supreme secret. Bheeshma is surprised, inspired and is thankful to Krishna for placing him on such a high pedestal. Then Bheeshma shares with Pandavas “Vishnu Sahasra Naam” - the thousand names of God, which are thousand glimpses and qualities of supreme lordship, pathmakership and leadership. Finally, he gives them the darshan - the very experience of God-head - the personification of supreme divinity by pointing out that verily Krishna himself is that super-person in whom the thousand qualities are shining. Thus when a seer-leader, a noble, knowledgeable, wise leader approaches the Guru, What the Guru will do? The Guru will do what the Great Bheeshmacharya did. Bheeshmacharya gave the experience of Divinity to Yudhishthir. When a seer, noble, knowledgeable and wise leader approaches the guru, the teacher will help him to see and realise the transcendental reality, the ultimate truth.

Thus: Tamasik leader requests his Teacher. Rajasik leader defies his Teacher. Satvik leader surrenders to his Teacher. Seer-leader invokes the inspired consciousness in his teacher. Teacher of Tamasik leader gives information. Teacher of Rajasik leader gives silence. Teacher of Satvik leader gives supreme knowledge. Teacher of Seer-leader offers divinity.

194


Approach Your Teacher and Request, Surrender and Invoke. Do not Defy Your Teacher. Teacher is the Source of Information, Knowledge and Divinity Real Teacher Punishes with Silence.

Three Leaders and Three Teachers ...

195

11. Being Divine — Man, Tiger, Monkey, Bear

O

ne man had to urgently go from his own village Achalapur to Rama Gundam at about 6.00 p.m. There was a thick jungle between them. Wonderful forests to Adilabad were thick, green, deep and dark. Mother Godavari the great river passed by the side of Rama Gundam. Man was hesitant to go through jungle at this time of dusk. But he has to catch the loan taker in Rama Gundam who owes him ten thousand rupees. If he does not meet him by 9.00 p.m. the loan taker would leave to Nagpur and he would not see him for a long time. The need and greed pulled the man to go through the risk. Jungles of Rama Gundam and Godavari Valley were full of Tigers, Chitahs, Wolves, Bears, Deer and many animals and birds. Fear of tiger was specific to jungles of Adilabad and Karimnagar. Man stepped into jungle, walked fast. When he reached 5 km inside it was 7 pm. Half moon was shining above. Things were visible and invisible at the same time. The man was somewhat fat but he moved fast. A powerful tiger spotted the man. The tiger was hungry. For the last two days he could not hit any prey. The man was fat and fleshy. Tiger ran and picked up speed. Man heard the roar and sound of tiger. Just by one back glance he knew that he was in danger. He started running with speed. He sprinted. Tiger galloped and was just about to attack and grab the neck of the man.

NOTE: This story illustrates the behaviour and approach of noble, gentle, aggressive and selfish personalities as described in Gita.

196


When the man saw the glimpse of death, the fear of death pushed him a little more ahead. He saw a large mango tree. He jumped up and caught a branch and lifted himself to the branch and climbed to the second branch. He was panting. Tiger braked himself and looked up. He saw how the cup slipped just from lips. He jumped up to catch the leg of the Man. Man in motor action lifted the leg and stood on the branch. He was moving up to go higher to third branch. That is when he saw the ferocious Black Bear on the fourth branch which was staring down at him with open jaws and long tongue. The white and sharp teeth and red long wet tongue of the Bear made the man to shiver. Man looked up and down. Bear above, Tiger below. He is caught between the Devil and the Deep Sea. What to do? “ Ki Ki, Ki” said the old monkey on the fourth branch. “Good for the Man! Is not the man capturing monkeys to take to circus?” Monkey was talking in funny voice. From the noise of monkey, man got disturbed and was further terrified. Tiger was ready to leap up with all the energy. He must move up. Man looked up to Bear and folded his hands. He said in a pleading and praying tone. “Namaste ! Bear sir! Please protect me, I surrender to you! You are my shelter. Save me from this terrific tiger. “Monkey observed the Bear. Tiger looked up at the Bear. Bear said, “Dear Man, do not worry, you asked for my shelter and you are my guest. Honouring the guests is great principle of Black Bears of this Forest. Come up! The tiger can reach you to where you are. Come to fifth branch, I am moving upto the seventh branch. This tiger is dangerous. I know him well”. Man was relieved. Monkey appreciated the Bear but thought “Man is Dirty and is unreliable, Why this Bear is welcoming him ?” But he was pleased about the kindness of Bear which moved to seventh branch. Man moved to fifth branch. Monkey jumped upto sixth branch from fourth branch. Tiger was disappointed and got disgusted with Bear. Tiger addressed the Bear. “Bear! Are you a fool? You are an animal and I am an animal why this man is to be favoured above we animals? Don’t you know that the Being Divine — Man, Tiger, Monkey, Bear

197

man hunts with gun in jungles and kills animals including bears and tigers”. Man, monkey and bear were listening. Monkey wondered whether he was close to animals or man? Monkey looked up at bear to see his responses. Tiger continued “Dear Bearji! Man is an enemy of both of us. Come on, push him down, I will kill him in one stroke. You are hungry, I am hungry. Let there be a partnership between you and me. 51% for me and 49% for you. That is a promise” Man was terrified. Monkey was eager. What Bear will do? Monkey knew that he has no place for partnership because he was not a flesh eater. Monkey pulled one Mango from branch and took one bite and looked at Bear. Tiger said to the Bear “I know man and his ways, but he took my shelter. He asked for my shelter and I gave him assurance and my word. Guest is God for we bears. Word must be kept at any cost. We bears say what we do and do what we say unlike tigers and men”. “But like Monkeys” said the old monkey holding half eaten mango in hand, “We monkeys are also committed. Remember Hanuman”! Everyone ignored him. Tiger hated the Bear, wanted the flesh of the man and neglected the monkey. Bear said to tiger “ I know you have killed my son only a week ago” and then the Bear looked at Man and said “ Man do not worry ! Sit on the fifth branch. Be comfortable. Hold the trunk of the tree. I will give you honey”. Bear gave honey on a large leaf to Man. “Take this mango” said the monkey and plucked a mango and came along and handed over the mango with its old little hand and went away. Bear loved the monkey. This monkey is better than man and tiger. Tiger looked up. Man was licking honey and ate the mango. Bear was enjoying the honey. Monkey was savouring the mango with half closed eyes. Tiger’s hunger multiplied. “Go away” said the monkey to tiger. “Never” said the tiger. “I will finish this man and then will come after you. Monkey’s flesh is sweet”. “No way, said the monkey, “Man and Bear can not go away from the tree because of you. I can jump from tree to tree and I have 198


no care for you. But you are hungry, take this mango”. Monkey dropped a mango toward tiger. “You fool !” said the tiger, “Tigers do not eat grass”. Man finished eating and sat comfortably on fifth branch and held the trunk of the tree. He was tired. Sleep came to him. He started to take a nap. Bear embraced the trunk with one hand and sat comfortably on seventh branch. Monkey circled its tail to a thick twig on the branch and was observing alertly the Bear, man and tiger. Tiger was wide awake and was looking at the man with open jaws and tongue and mouth. Hunger increased. Darkness deepened. Bear slept, Man was dozing. Monkey was alert. Tiger was awake. Man was tripping while dozing. He was uncomfortable. His thighs pained, his hands were becoming loose. He was habituated to sleep in a bed with pillows. Monkey was silently watching. Tiger looked up at distant bear and nearer man. Now it addressed the man. “Man, get up ! You are becoming weak. You will trip, slip and fall down! I will kill you in one stroke, because I am extremely hungry, I will not move from here and shall wait for you and bear for any amount of time!”. Fear struck man again. “Look”, said tiger in low and secretive voice, while monkey stretched his head to listen. “There is a way out!, Go up slowly and push the Bear down. He is sleeping carelessly with only one hand on tree. I will kill the bear and quench my thirst and hunger. This bear is big. It will be sufficient for me for a week. Then I have no need for your flesh. I will let you go freely if you push down the Bear. Otherwise your death today is certain. Man listened and thought “Good idea!” And he slowly stood up and looked at the sleeping Bear. “Bad” thought the monkey looking at the thankless man. “Very good” thought the tiger. Man slowly moved up the tree. Monkey went to other end of the sixth branch. Man slowly went up to the seventh branch, hit the tree holding right hand of Bear and pushed it down. Just when man was about to strike the bear, monkey shouted “Bhalu, take care, wake up!” Bear woke up just in time but was already pushed down. Bhalu, the bear, Being Divine — Man, Tiger, Monkey, Bear

199

lost the grip of the tree slipped down and started falling. Monkey was agitated and was shouting at the top of his voice making monkey noise. All animals and birds woke up and saw the spectacle of man, monkey, tiger and falling bear. Tiger was waiting for the bear which was seconds away from his mouth. Bear was a Yogi. He was awake, alert, aware and conscious while falling. He balanced his body in descent, stretched his hands and caught hold of third branch and steadied himself. The skillful and will full bear then bent himself up, climbed the third branch, away from jumping tiger, and quickly crawled up along the trunk to the seventh branch. “Splendid! Wonderful!, Shabhash Bhaluji” said the monkey. Assembly of animals and birds clapped. Tiger sunk to ground. Man was struck with shock and was dumbfound. He looked up at the bear and was shivering. Tiger recovered, stood up and again addressed the bear. “Bear! See! You didn’t listen to me. This man is treacherous. He harmed you who helped him. Punish him. There is no harm in harming the harmful one. Tit for Tat. Push him down. Still we can share him”. “Quid Pro quo” said the monkey. “No! It is Give and Take” said the Tiger. “No! It is Take and Take with you.” Said the Bear and continued. “You will take the man, when I push him down and then you will take me also. Yes, man behaved in bad and disgusting way and brought shame to humanity. But that is man’s nature. I know it. But my principle has not changed because of his behaviour. He is still my guest and my word still stands. My behaviour will not change because of his behaviour. My behaviour is my behaviour and his behaviour is his behaviour. Nothing has changed”. 200


Monkey was listening respectfully. All animals and birds paid rapt attention. Tiger and Man could not believe what they were hearing. Man bent his head downwards in shame and tiger closed his jaws in grasping the reality of situation. Bear continued. “It is not enough to help those who help us. What is greatness in helping the one who helped you? Helping those who harmed you is real great. There are four kinds of people. First are those who harm others without any reason, like you the tiger. Second are those who hurt others to save oneself, like this wicked poor man. Third are those who save themselves Being Divine — Man, Tiger, Monkey, Bear

201

and save others like this Sage Monkey who gave fruits to you and man and saved me by alerting”. Animals and birds clapped in appreciation of the monkey. “Then there is fourth kind” said the Bear. “Those who help those who harmed them, which I am learning to be” Bear continued, “If I will kill this man the story will end here. But if I respond with compassion in return of cruelty, he may change! Hunting in jungle will stop”. “In that way you Tiger have behaved as a Tamasik. This man has behaved as a Rajasik. This lovable Monkey is a Sattvik. Then it is my endeavour to be a Seer-witness and knower”. Animals, birds and monkey admired the Bear in silence. Man was filled with introspection and repentance. He said, “Bear! The Great Master! You have taught me lesson of my life. From now onwards, I shall not hurt any one. I shall not hurt, kill or cheat any one”. Man was transformed. Tiger was transformed. He said, “ Thanks, Bear !, I shall not kill indiscriminately. I shall endeavour to improve myself”. Animals, birds, monkey, man and the Bear clapped in recognition of Transformed Tiger. Monkey transcended to seventh branch and embraced the Bear and kissed it. “You are a Bodhi Sattva!” Said the monkey the magnificent. Love permeated in jungle.

202


Chitah brought a dead Nilgai to tiger to quench the hunger of tiger. Tiger ate little and was in no interest to eat more than what is required. It was determined to eat to live and not live to eat. Man, monkey and bear came down and joined hands with tiger. Four of them stood in a circular chain. Animals, birds and serpents made a larger outer circles. They danced in slow rhythm singing : “All is one! One is all! None is small ! Everyone Tall ! None to fall ! All is one ! One is all !” One became all and all became one in the Unity and Godwill. The moon smiled down.

Hurting is Devility. Helping is Divinity. Help those who Harmed You. Be Compassionate to those who Harmed You. Be Kind to those who Did Not Harm You. Be Empathetic to those who Helped You. Be Expectation-less to those whom You Helped. Be Loveful. Be Useful. Be Thoughtful. Be Responsible.

Being Divine — Man, Tiger, Monkey, Bear

203

12. System for Success — Siddhi Yoga

S

uccess in all undertakings is Karyasiddhi.

“Kriya Siddhi Sattve Bhavati”.

Now let us see the aspects of Siddhi Yoga - System for Success. The work realisation occurs through “Sattva” through Excellence of Actions, Feelings, Thoughts and Self. Excellence of actions is quality. Excellence of feelings is purity. Excellence of thoughts is clarity. Excellence of self is unity. Quality of work, purity of relations, clarity of ideas and unity of people is the realisation (Siddhi) for leaders and for organisations. 1) Quality of work is achieved through continuous practice and through actions and aptitude. Through this, quality becomes a habit at unconscious - instinct level. This enhances “Shakti”, the power to work. This is “Karma Siddhi” where every action leads to results. 2) Purity of mind is achieved through continuous practice and through feelings and attitudes. Through this, purity becomes a habit at subconscious - intuition level. This enhances “Bhakti”, the devotion to NOTE: This article shows the transformation process from work to realisation.

204


n o y i t t a i n s i i v l i a D e R

h t u r T y t i l a e R y t e i c o S ) a d n n a a h y s s d a n a e S p c ( c u r m S u o o C o v , t y a e m a d a e w n T h t E , a y l P i m a F

n ) o i n f a l t y t e a i h S d D e ( M

” i h d d i S “

e ” i c s u o i c s n o c r e p u S h y n d t e a i i r t h g i s n I m n e U a p S x “ E

e s t h g u o h T t g ) c d e l e n a l l e w y n o s a e R t G ( n o n I K

” i y t h h t d i r g d l a u o u C h B “ T

n ) i t i d o t k n a i o v h M e B D (

” i e h y d d t u d i r i u u t h P t t S A “

s g n i l e e F s n o i t a l e R

s n o i t c A s t l u s e R

e ) ” i y d a h t y k i u r m d l d o a t r d o i a u i t r B W K V Q p ( “ A

g n i r i m d A g n i t a i c e r p p A g n i t p e c c A g n i t a d o m m o c c A

s u o i c s n o C t c e l l e t n I

s u o i c s n o c b u S n o i t i u t n I

s u o i c s n o c n U t c n i t s n I

) n i i t o k t r u a e M b i L (

) ) n a o i n i t t k a r v a u o Y n a h n d I ( u S ( t n e ) m n e i i v t o k t o a a r c i h d p B e m D I (

) i r t e k a w h o S ( P

y t i n t r a o m f f u E H

System for Success — Siddhi Yoga

205

related subject. This in turn gives harmony towards better purity. This is “Bhakti Siddhi” where every feeling leads to better relation. 3) Clarity of ideas is achieved through continuous practice and through thoughtfulness and contemplation. Through this process, clarity becomes a habit at conscious - intellect level. This enhances “Yukti” the knowledge and innovation to generate ideas. This in turn gives creativity towards better clarity. This is “ Gnaana Siddhi” where every thought leads to reason. 4) Unity with self is achieved through continuous practice and through super conscious - insight level. This results in “Mukti” the inspired liberation. This in turn gives spirit to continue the unity. This is “Dhyaana Siddhi” where truth and reality become one and where person and spirit become one. 1. 2. 3. 4. 5.

Purity of mind is “SHUDDHI ” Quality of work is “VRIDDHI ” Clarity of thought is “BUDDHI ” Unity with self is “SAMADHI ” Attainment of Purity, Quality Clarity and Unity is “ SIDDHI ”.

The linkage, union, alignment and centering of “SHUDDHI”, “VRIDDHI”, “BUDDHI” and “SAMADHI” towards “SIDDHI” is “SIDDHI YOGA”. Realisation of this goal is “YOGA SIDDHI”.

206


III Krishna — The Universal Integrating Consciousness Guru

208


K

rishna’s teachings are excellently useful for inspired management and leadership. Further Krishna’s teachings reach to greater heights directed towards humanity, divinity, spirituality and unity of all human beings. His teachings are not just for India, “Hindus” or Indians, it is for all human beings transcending location, religion or belief, covering the core of spiritualities of all religions and practices. For me it was a great joyful occasion to present the unifying spirit of religions at Mahidol University, Bangkok in 2003 at the executive programme organised by University of Peace and United Nations where thinkers and path makers from all parts of the world participated. The prophecy of Body, Mind, Intellect and Spirit in the form of Karma Yoga, Bhakti Yoga, Gnaana Yoga and Dhyaana Yoga (work, devotion, knowledge and meditation) are the base and canvas where the essence of spiritual practices of all religions of the world can be integrated, streamlined, aligned and unified. The three matrix presentations show how Zen, Ten Commandments of the Bible, Sufi Journey, Navavidhabhakti, Patanjali Ashtanga Yoga, Buddha’s Attanga Magga, Kundalini Yoga, Human Brain Organisation, Seven Colours, Seven Days, Seven Musical Notes, Seven Worlds, Sapta Bhoomikas of Yoga Vaashishta, Seven Days of Genesis of Bible, Islamic Arc of Descence, Islamic Arc of Essence, Islamic-Biblical Roles of Prophets, Shadguna Sampatti (Six friends), Arishadvargam (six enemies), Pentagon of Peace (Jain spirituality), Elements of Creation, Five Pillars of Islam, Five Pillars of Hinduism, Spirit of Be-in-g, Four Energies, In-force, Four Yogas, Four Truths of Buddha, Trinity, Three Shaktis, Tao, Nature, Universe, Humanity, one truth and no-thing and many others can be aligned and integrated by four levels of physical, emotional, intellectual and spiritual plans in the form of Karma Yoga, Bhakti Yoga, Gnaana Yoga and Dhyaana Yoga. Krishna — The Universal Integrating Consciousness Guru

209

The three frames of spiritual ascendence - Spirit of Transformation and Transcendence are for your contemplation. In the frames, First stage, Second stage, Third stage and Final stages are at physical, emotional, intellectual and spiritual levels. This sharing has enabled leaders of all religions and spiritualities from different parts of the world to unanimously agree to the message of “Youniversal Human” which is an essence of Krishna’s teachings about four-way-nature of humanity and human endeavour (page 214). Similar declaration of “Universal Human” was unanimously endorsed by industrial and management leaders at CIRAN international conference on Spirituality in Management - at Montreal during 11-13 January 2006 (page 215). Thus the spirit of Krishna’s teachings have a sense of eternity and are applicable at all places, for all thought processes and for all times.

210


s p e 8 0 1 t S

e c n ) e d 7 t n o 0 e 1 c s ( n e c n a a r T d n c d e n s A a l a u n i t o i i t r S a p — m r h o t f o s w n r G a — r T s f s e o r g o t r i r i P p S

0 1

0 1

0 1

9

9

8

+ 8

4 7 7 4 7

7

7 7

l o p r l t n e a i n g f m i d e d l t g H d o n l a h n g r o s C g n o a a e n n d i o a n e o i e o Y 7 i t v G h S m a a i g g e r m a W n H t d r n e g a r t e r m a i u t y e e e n i m e h A e a U o a e e k n e a e n l n n a v t S H t H l e d e r i S M h h r g a O w a a o m r a t s t a a a y v v r N o o e E h p a i t r e i r h r i t V n n i u u M S h e W C b l S S a N i N l D k p S L r a g e g e a s m n l a n i s t n c p n c y g e m o n i r i r l a F a e n S i e C o s n n l i n o y a c i u r u r u t 6 a o o y h t m n a u i e e l k t S u t S r o r r t o R B C a h i e o e o F D C S p R t R t S t g l y g g n m a n e a o u n n e y a i t i i t t l g n t t n n i i E f t f f n a n o t y t l t l a n g t h h o o 5 t o p k e a i r c n a c r v a i e e e e g g o Y d t j c s n i i d S r a n r r i g g e i o S S n a M A i e a h R n R V r r F i h s a n I h F o o h D b e M S T T e e n F F C a A B g a h a n t a g s t n a n e l S G t r a a e o a g g d a r n P l v g d t m n n t i w x r a e d h o r i i t t l e n l S a h a i i a t O t t o t s i i n f e i o l l d a t h s n s r n o h u l r m a l u F a d r m o e e e W a G a o g n e e a d i T t y r r t g g u L t e h S c f t M B h c R r h r r F i g t s e N o t x t i a i T e 4 o t o h g n E r i s l K P I V F F t l A y W e t M n I n o i d t r s g x g i n u t a y r n n e O g h o t e n i i M n f a g t i l n n l d e d i m m l i a i h i e o L l e a e a n e t R t a a h o t l l c R t R h H V p t r a r p n h o m e u d t n a t i y a a h a a e n g v i e d g o h e i a i r h h T r n G s o n B o C R e n H t M c r n A Y a r C A e r o r A P a B t e i W e g k s i 3 d r H a r a e g x g i y t t i e l t h d n O i n n u n p S h h l i o h i i a B t g M c a i m e m e n d o h m e n o t R a h a i n l a t T R S r T h o m t H M P r c a n e a e i a e v l r n S o d l W l e t i m a o a w d t u s e u a n i s m l f o d t p o e t v y r r i i i a d e e i d a s s s v i L r n l m g x g d u e n n s e W r a i g t o N E a n o n A P e n i l e M i O i A Y c p g D b M S h M a A l M e h c e d t m t g r a o e H i h a r a h t h g F e H h i C t N C R s s e e s s d n s o t p x p l m g f n i t g t c a a n u i a n e m m h t a i i i n n O l S k e d v g n n l l i a a l r f n r 2 l a r t f e l G o G o o c o e a o R r e e v t l h a a k i e r n t t m S e h o r t g e s t C c r E s s S a e n i c W g v u p n a r r R a i a i i h y e T t a r e g i x o B R F F d S n R o O N E C a e Y y l B w l x a S e e e g s g m g m h B k n t O n s i a s l a c t i a f g t t n r e k t r n h r e g o i a r o h o a h S a a r c g o e n s d T t K t t i i o d t n e N a D s k i R W h d s n n c o S i n r l n a F h a r i i S t e a V P F a F r t r r c e i i a l l v e F s i a h o l d n a n r t y s k t D s i f m t e o t o c h 1 r m e n g e e a p R o a g y g x g f P l a r a a L n t l h n e M o R B n n i n t e t g Y i i O i c n a o R w l I C h e g k e k S o a e n v o g A e h e e N e t e a i e r e t e M t a t s p R S a S t S h S G i L h S r e s y s a y t y g r s n t g w i a r n g n e e n r i u y ) e y y i o s a a o ) e o n n a h h l ’ e s n W o a r n i n Y a a t n t e i a P B m n l a M s l o o j a d r t i i e r o D f t t a h E a n g g W W ’ p n u Z p n Z k i C n g o o a d a o n l d a n ( i n ( T e a J o o a r i e e n g v v a t n f d n h n h s c n e d x d l m i a n e i n e a a s u a d u C e v e f i t e m e n O i n S v m r P h e i D D d e m B t t K v S N N u u e t F F u u o S s n e D A B e H D H S C A C

Krishna — The Universal Integrating Consciousness Guru

211

s p e t S

7 7 7 7 7 7

7

a g o Y 8 e a g n a a t a y i i S h T N l D a n l i F a u t i r 7 i p S

m h a t y u t r a T S

a g o 6 a a a Y L p a D T a n e a g a a t n S G d r l i a h u T t c e l a o a n l 5 P S J a e t n I

e c n ) e d 5 n o t e 7 c s ( c n e n a a r d a T n g o e Y c d s e i t n l k A g a a a a t S h B u n i t d n l r o o a i e n p c t i o S i S t a o — m m E r h t o w f s o G n r a — r T s s a f e g r g o o o Y a r t e i P g m a r t r i S a K p t s r l S i F a

e c n a n e P

a i a v u S

3 G M

c 1 i s y a o u h S D h B P

n o i t p i r c s e D

212

h t r a E

a n t e a a r i v u y u l a h f t h a o a a b f e L - d l N h I K A i - r L e a h n f m o i t i r a W v t l i a a A d D L a P

n o i t a r i p s n I

g n i e B f o a s I

t o a m o y r i r y a d o h F b l u r a J - o d n R I - W a o f i y t m e a a l B L A

t i r i p S e h T

g n i e B f o d o o w a D

t o a o y k f n o y i a i l o t r r a d a i l n S M r i I a - o g f a i t m W m a I L a l A

s s e f n o s e u o g i d c E s n o C

i t t a p a v t t a S

a n a r a h c i V

n o a i s h n c e c t e n h I b d u o h o S G

s s s s e l d e d l t o r r n a n N o o l e l W W P v a e c n n n S i e e s e v v u v e e e S M S S

7 7

h t u r T

n o i t a e r c e R

s t h g i L

n o i a t a s n f p d a n n d a o e n i c r s e M d e v M a n - l I P a e M u r o e r - o l a H r G m u u a W u n l P a t i A r T i p S

s s e n l l a u v y F e e u k t 2 R R h S h B g u o h T

7

g n i e B f o d a m m a h o M

t s t i e r k s r e e t a s u f o n m l i I L o n a s o A C N

n o i t a t a a a a h e t 4 F a r S M M G f l e S

7

e t c a u q n i h f q a o e s s a H - d l E H I - r o e f a m W n i i t a l v a i L A D

e a t a g a m y i t r l u U T

s I t I s A

7

e c a p S

a y y i b l a Q a f i t a L

t r a e H

a t y a y i r f s u o s i f S d m a - l I - r r o N m o F a a W f i l t A a L

s e s n e S l a t i V

a t y a f y i i b o e b i a r l l l i T u a - d l t I W - r o a Q m W N f a a i l t A a L

e s c i n s e a c k i e n s e e m G D o f o s h y o B a c r a D A t p n c e i a S v e m a S l s I


e c n e c s e D f o c r A c i m a l s I

e c n e s s A f o c r A c i m a l s I

g n i e B f o d a m m a h o M

+ 6

n a i o h s t k a r o e b i M L

+ 6

5

5 5

e t c a m n i t o a e e k d h P c u e s e a a l p M e r r b S F P o N

t n f g n i e t o g i o a m n a i n n h s r h s i u u a e i n o l s B p c a M e U e s J W D t a t e t D i n h g h u y C o g a h r t i T e n h l e E a b g r f a o g a s n P a i o g i n h s N s h e s s n d n i n b i i e t k i v e i n o t t t n a B L e i i W D P T W


e s l g b n a n f i o o i g a r n e y N t a i t n h e h g i a B o l s r n i n n d g d i f e i i b o s e i a n o n a a n m A r A o B t a r m K g e s M W i a S t t o S a e r D M P

m o d e e r F

g v s n f i a n o n h e o a y t r t g e h i o b i B a e i n a r d t a l f m g i i d a n n m t e o a i i d s c d R a u i h e i n a e a r d o e W i m a q K i D h r B W e l L h b S D m a b a r o r A P N b I

l o g r t n n i f a g y i e o o a n o n r s g i B C n n a s m f h i l s e o a e i a a o B n t a r g D n h N r g W o M e r n A a t o x a N t a i E k c h a A t p e r a o l E y g l r b d i n o a n o r P o t o e f N B B o g g t a n n a i i f a o f d n m n i o c m o a e n a i a C d r B i M x l o h S e m d t u W A a n n o d I n I M A e c n e s s A f o c r A c i m a l s I

e c n e s e r P

s s l e i e l d a s m l o i c a e e l n t M b d i E o G x e i B l - M - i o c R i n S e i g l c m a i n i o J a R l n m I s n a i l s I W

s d n e i r F x i S g n i n i a G

e c a e P f ) o i n a n J o ( g a t n e P

y t i d i l o S

n o s i t t n a e i z m n e l a E g r O

s p e t S a g o Y a n a a y h D l a u t i r i p S

e g a t S l a n i F

+ 5 5 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 + 3 3 2 2 2 2 1

0

a r t s m n d s e a y l o o e g r y a 8 a h h t n t g d i n o i t l e l a n e t e e e i a i r s c a y r o m i e W i n m m i k t b P a s e t o d t r b n i i r T r a l s n s F s O e i a r e e g e i l e m l a u r u r - L b o n a i i o y M r l v - r s L e p p P e B a - i o i o r T p g o a c n h D u u s p c t - g t i N C x h i s s a U a S S n a s t I E z a e M n R k k P v a m o 7 H i o u d r C M A g M l i t e P g y i r l n a i a D p a Y S M

a g o f g f l Y n e a s i O l A i t t c v i a 6 g a t d a n - h k l g a n l n r e n a e n v n a e p S i i a o g a o g t l i t a e t t - h i y i g t a s S c m t l s a a m p t t n n r u s W h a U m t e a n a i e l e h n v n S G F t t l n t l b e C r d e o u i u g a i o h d i n n h e e c n w r r a n d S t t t I a t o L g o T e r l e o n t s g B n h n G L a i - I u g u a C I H p l a z n n h u i i o o h s c - t o t i n e T t m C h d r R s h t a k c E T o a o s u i C S r p Y e F i l V a l 5 N T e t n I

) g e n c i h n t e o d n n o t e c s 1 t n o h t a u 5 r ( r a T s T e r n a e h c y t a d n r r a a r a 4 P n d P g y a n t u o z s i e r n Y a r n c u h i e e g m o s i n s t e k P y i i s a m n t d g r a i V u n l A a g o o r l a N P e i v v n u i a a a - x o r a i t h i n l o t o i n C n i o t t n L v G e i S B e e t a d r e v k o a t e v v v r W i - D i o o a u o c l u a i t e a o a o a t v i e i - u h r L t n l d e a i t M L h L t d d x a t d e i n E a l B u n n t I B n o a r n a a u m c n a k i N r h E D y n n e a a e o M i t a r p d i t a S i D h r a K d n W o S t B a D u o o f h h C — m 3 S C s h E - y t n t t i a r a a k w a h e r t r l o C Z e t a T r n h t i g i a m Y f G e N M F — o s a i t g t s o a a i g w g y y n 2 h s d m s r e t h i r e Y n g l i a i i r l r t a l r r r g g a n i g o e a a a w e e e t o y a f a m r p o n t t f f h u i a S c i a n i r F f t k v B s h W e r n u r i g r D E t a e n S P t a a O - i l m S e - - S K r f m a g o e V h t c a i e s a i r n L a n l t - e m a n g e i c T n i t I s a h n E e i t i K a e W i o d a l s r l k a t B a S i t l n h y E M a a i D F a a e g k m v h c a h I i e a u F P S D r w s Y D y 1 C o n h K P

n o i t p i r c s e D

m s i u m d a s t s l r s s s s i n I n e t e y e h e e f H g s n y t e s h s e y l s e i w t y c s s o f - e r k u m g d r e d t g K i a e r r u l o r u o e r i P r s r o i n i - T n e e s f r o L o g o t o n o h i u e r s v - o g e - L w F i d r i a n i o l t a t v t r a a e e n c e o r i t W l c T e T a n m O n f Y n E W A l u s n i B P i n o S I U L r N U u o n a P e h n W F o H M e T e C v T i F e v i F


213

‘Youniversal Human’ presented at Bangkok Conferece endorsed by participants

214


At the Conference on Spirituality in Management at Montreal, Canada. Participants have endorsed the poem ‘Universal Human’ (January 2006)


215

216


IV Krishna — An Enabling Spirit

218


A

s we have started our journey through a prayer to “Jagadguru”, let us conclude with another verse which invokes an empowering and enabling spirit facilitating the path from Impossibility to Possibility and from Inability to Ability.

“Mookam Karoti Vaachalaalam Pangum Langhayate Girim Yatkrupa Tamaham Vande Paramaananda Maadhavam” “With whose grace the dumb can speak fluently and lame can cross over the mountains, to that Krishna who is the very personification of Supreme Joy and also the lord of all prosperity, let us salute!” Progress from crisis to advantage, inner joy and all-round affluence are the blessings and grace of the spirit of Krishna The inspiring teachings of Krishna can transform impossible to possible, crisis to advantage, challange to opportunity and gloom to hope in order to ensure all-round joy and prosperity. Krishna’s teachings guide us for creative, contributing, innovative and optimal solutions to wealth generation, all-round victory, growth and sound policy as was in the case of Arjuna and is in the case of many modern Arjunas in the form of outstanding leaders and managers with whom, for me, there was an opportunity to meet and work with. Any one of you can ignite the Spirit of Krishna within yourself and become a new Arjuna or Krishna himself, or more happily a new combination of Krishna and Arjuna, the path shower and path walker, in two-in-one fashion. Namaste

This is That This (Guru) is That (Govinda)

Krishna — An Enabling Spirit

219

Abbreviations B.G. G.S. K.A. M.B. U.G.

220

Bhagavad Gita Gopala Sahasranaam Krishnaashtakam Maha Bhaaratam Uddhava Gita


References While writing “Krishna: The Management Guru” a deep study and research was required. Many books and manuscripts were referred to. Following are the useful reference books for those who would like to study further. 1.

Sri Garga Samhita, Pandit Ramtej Pandya, Chowkhanbha Sanskrit Pratishtaan, Delhi, Samvat-2028.

2.

Srimad Bhaagavat Mahaapuran, Maharshi Veda Vyasa, Gita Press Gorakhpur, 1983.

3.

Mahaabhaarata (9 volumes), Maharshi Veda Vyaasa (English translation - M. N. Dutt), Parimal Publications, Delhi, 2001.

4. Sri Gopala Sahasranaam (Sammohana Tantra) - Telugu Version, Narayana, Sri Sita Rama Seva Sadan, 2010. 5.

A Concise Encyclopedia of Hinduism, Swami Harshananda, Rama Krishna Math, Bangalore, 2007.

6. Chaandogyopanishan, Swami Gambhirananda, Advaita Ashram, Calcutta, 1997. 7.

Responsible Leader - A Journey Through Gita, Narayana, Ahmedabad Management Association, Ahmedabad, 2008.

8.

Appropriate Integrated Management, Narayana, Ahmedabad Management Association, Ahmedabad, 2005.

9.

Appropriate Internal Management, Narayana, Ahmedabad Management Association, Ahmedabad, 2005.

10. Song Supreme, Narayana, Ahmedabad Management Association, Ahmedabad, 2004. 11. Transformation to Transcendence, Narayana, Ahmedabad Management Association, Ahmedabad, 2000.


221

12. Guru Darshan, Hasmukh Upadhyaya, Sri Sita Rama Seva Sadan, Manthani, 2008. 13. Offerings (100 stories), Narayana, Yash Papers Ltd., Faizabad, 2003. 14. Agnipuranam (Telugu), Maharshi Veda Vyasa (Pullela Ramachandrudu) Sri Venketeshwara Arsha Bharati Trust, Hyderabad, 2008. 15. Uddhava Gita, Veda Vyaas (Swami Madhavanada), Advtaita Ashrama, Kolkata, 2005. 16. Bhagavad Gita, Swami Chidbhavananda, Sri Ramakrishna Tapovanam, Tiruchirapalli, 2008. 17. Gita Makarandam, Swami Vidya Prakashanandaji, Shukha Brahmashram, 1998. 18. Gurubodh, Hasmukh Upadhyaya, Ahmedabad Management Association, Ahmedabad, 2005.

222


Gratitudes 1.

To parents Shri Gattu Ramanna and Smt. Gattu Seethamma for early teaching of Bhagavatam and Bharatam and for creating inspired interest about Lord Krishna.

2. To Guruji Shri Vidya Prakashananda Giri Swamiji whose Gita Makarandam helped to create conscious realisation. 3. To blissful life partner and great devotee Smt. G. Sujanadevi for devotion to Krishna and for joy of spiritual music. 4.

To Prof. K.V. Krishna Murty and Shri Pradeep Ghattu for going through manuscript, giving valuable suggestions and for writing wonderful Foreword and Preface.

5. To Smt. Shailaja Suvarna, Smt. Supriya Sharma and Smt. Radhika Ghattu for their interest and for their encouraging support. 6. To Shri L. Rajagopalan and Smt. M.V. Padma for going through manuscript and giving valuable suggestions and to Smt. Lalitha Vyaas for helping regarding computer script. 7. To around 200 industry and management leaders, educators and learners for going through Gita Yoga. 8. To Shri Mukeshbhai Patel and Shri K.K. Nair and Ahmedabad Management Association for asking me to address the participants of the 18th Management Week about “Lord Krishna - The Management Guru”. 9.

To Mrs. Maria Fernandez for preparing computer script with excellent promptness and dedicated endeavour.

10. To Shri Manoj Kumar for taking pains and great interest in preparing the book including the text, diagrams and improvements. 11. To Ahmedabad Management Association and N.K. Printers for arranging to print and present the book in such a beautiful manner.


223

Krishna the Management Guru

Recommend Documents