Human Values from Bhagwad Gita(7-10)

HUMAN VALUES FROM BHAGWAD GITA(Contnd . from previous posts)

VALUE 7: “SAUCAM”: INTERNAL AND EXTERNAL CLEANLINESS:

According to Swami(Dr.) Parthasarthy, Saucam is cleanliness in a two-fold sense: Bahya, outer cleanliness, and antara, inner cleanliness. The former is a well-understood universal value. It is easy to see the benefit that comes to me and to others from external cleanliness. Clean body, clean clothes and clean dwelling place make the life more pleasant. In addition, the daily discipline of maintaining cleanliness brings about a certain attentiveness and alertness of mind.
Antara saucam, internal cleanliness, which means cleanliness of antahkarana , is less easily recognized. What makes the mind asaucam or unclean? Jealousy, anger, hatred, fear, selfishness, self-condemnation, guilt, pride, possessiveness, all these negative reactions and the climate of despair and resentment which comes in their wake , are the unseemliness, the asaucam, of the mind. Like my body gets daily asaucam in my transactions with people and circumstances, similarly linked to my ragas and dweshas ( likes and dislikes, which produce desires and aversions), smudges of envy settle, a spot of exasperation lands, streaks of possessiveness appear, and overall, the fine dust of self-criticism, guilt and self-condemnation spreads into my mind. Like I maintain daily external cleanliness, each day, my mind must be cleaned until my false identification with the mind goes, in the knowledge of the Self. When there is no daily cleaning outside or inside, the accumulation makes the task much more difficult..

We can clean the mind through pratipaksa bhavana, which means by being proactive and deliberately taking the ‘ opposite point of view’ and to willingly think the opposite of the unclean thought. Suppose,, someone may do an improper action which insults or injures me. A resentment settles in my mind, which is my asaucam of the mind. Allowed to remain, this resentment can build up to hatred, a painful, disturbing mental state. Seeing, therefore, the personal consequences of allowing asaucam to remain, when the object of resentment comes to my attention, I summon the will to think thoughts opposite to the negative thoughts that first came to my mind. By analysis I see that the person I resent is not disliked by every one. Deliberately I search for reasons why others like him. I think of positive facts and call to mind whatever good things I know of him. Therefore, to clean the mind of resentment and dislikes which solidify into hatred, it is essential for a deliberate search for those things in another person which indicate his humaneness, his saintliness, which are there in every one. Saintly qualities are the qualities of the Self, the qualities which really constitute human nature. Negative qualities are incidental; they come and go . Seeing the person behind the action from such pratipaksa bhavna(opposite view point) will discover an attitude of ksanti, accommodation towards him as well. Pratipaksa bhavna is a daily act for mind. A mind kept clean in this manner will be quiet and alert mind. A clean, quiet, alert mind is comfortable with itself and ready to learn, to be taught.

In the case of Selfishness, the pratipaksa bhavana thoughts can often be reinforced by action as well. When I see in myself non-consideration for the wants, needs, happiness of others, I can deliberately program myself to overdo in the opposite direction, by making myself alert to the needs and happiness of those around me.

Self-condemnation can be called subtle asaucam of the mind. Universal ethical values , consciously or unconsciously, remain as a matrix for self-judgment for any thought or action which transgress their standards. Whenever I fail to abide by a general value, some conflict usually registers in my mind. Conflict becomes guilt and guilt turns into an underground chorus of self-condemnation, which becomes a subtle asaucam pervading my mind. It can no more be justified than condemnation of others, as both rest upon the faulty understanding of the Self. Both produce turmoil in the mind. Self-condemnation can be controlled by pratipaksa bhavana, by refusing to condemn myself, while at the same time deliberately thinking non-self-condemnation thought. Upon analysis it is found that our body-mind package cannot be condemned. From Sruti (scriptures) I know that Atma illuminates the mind But Atma is satcit-ananda: boundless, timeless, full of awareness, form-free, action-free; neither karta(doer) nor bhukta(enjoyer).Thus, Atma cannot be blamed, and, no condemnation of Self is required. Clearing away self-condemnation leaves the mind free to discover, as a personal value, the ethical norm, which has been transgressed.

Of all the asaucam, Jealousy is the most illegitimate of attitudes because even by the standards of the relative world it is “unreal.” Jealousy is a reaction of sorrow over a lack , which I conclude exists, when I compare myself with some other human being, who is seen as superior. This supposed superiority, when examined , will always be found as partial and incomplete. I will never be jealous of all the aspects of another person – nor will anyone jealous of me ever find me totally superior.. Thus, there can be no real locus of jealousy for me . A jnani is not jealous because no second person exists, others, of course, seeing themselves as separate entities will indulge in self-demeaning comparative judgments of excellence, followed by the pain of matsarya (jealousy). When the illegitimacy of jealousy has been seen, it will readily be susceptible to pratipaksa bhavana by deliberately thinking: “I am happy to see someone with such excellence. I am happy to see the happiness of this person. I admire the person. I appreciate the person”. By such thought I nip the jealousy in the bud."

A Manager, who imbibes the value of asaucam, including internal cleanliness, will be more proactive and adequately sensitized to appreciate the others point of view, and therefore, shorn of selfishness, jealousy, self-condemnation , and be more effective in dealing with conflict situations and ethical dilemmas. presently being faced in the corporate environment.

VALUE 8: “STHAIRYATM” Steadfastness:

Sthairyath is nistha, ‘firmness’ or ‘steadiness’. Derived from the Sanskrit root ‘stha’ ‘to stand’, Sthairyath indicates constancy or perseverance. Sthairyath is: Karma nistha, swadharma nistha i.e. “ steadfastness in action, steadfastness in one’s duty.” Thus, a steady effort on one’s part toward committed goals or toward duties or responsibilities imposed upon one, is Sthairyath. Swami(Dr.) Parthasarthy has candidly pointed out that "When it comes to applying effort towards a goal, most of us find ourselves to be arathbhasurahs, i.e.‘heroes at the beginning’. We start any undertaking very bravely; we are lions of resolution at first, but then enthusiasm wanes. The energy of the ‘heroic beginner’ dwindles when the total effort required becomes clear. Then, some pretext is found to escape completion of the job. Lack of steadiness towards a commitment results in goals not being achieved. This brings a build-up of guilt over failure to complete what was started. Sthairyath means there should be steady effort towards whatever you have committed yourself to achieve until it is achieved. Thus, it is a steadiness that neither yields to laziness nor is disturbed by distraction."
In the management context , Sthairyath highlighted is nistha or firmness not only in seeking the total content of all knowledge, in which all other goals resolve, but also total commitment and steadfastness in one’s duty through appropriate and timely action, in which Sthairyath steadiness is a prerequisite. Without this golden value the manager simply can not survive. He need imbibe the value of Sthairyath constancy or perseverance and be steadfast in both planning and action for the mission, objectives and goals set forth for achievement.

VALUE 9: “ATMAVINIGRAHA”: Mastery over the Mind

Atmavinigraha, according to Swami (Dr.) Parthasarthy, means mastery over the mind. The Sanskrit word ‘atma’ signifies the first person singular ‘I’. It can be used for the physical body or its vital functions; mind or its ‘ego’ sense can also be called atma. Atma is also saccdanada, the timeless, limitless awareness that is truth of ‘I.’ Here, in the context of Lord Krisna’s instructions to Arjuna, atma simply means the mind of the antahkarna. Vinigraha means ‘restraint’ or ‘curbing’, which, with reference to this value of Atmavinigraha, is ‘mastery’ of the mind. What must be mastered is one’s way of thinking. Here , Swami(Dr.) Pathasarthy has beautifully stated that "The mind is colourful kaleidoscope of fanciful thoughts which come and go, as the mind is whimsical by nature But I, the thinker, need not fulfill the fancies or yield to the caprices, as I am the sanctioning authority. "

In general, thinking of mind is of three types: Impulsive, in which unexamined thoughts born of instinct hold sway; mechanical, in which prior conditioning is the dictator; and, deliberative, wherein my budhi, the evaluating function of mind, consciously examines my thoughts, accepting or dismissing them in accordance with my value structure. There is a fourth way of thinking – spontaneous, in which my thoughts without deliberation, conform to the highest universal values. Spontaneous thinking of this kind manifests at an absolute level only in one who has Self-knowledge. At a relative level, spontaneous thinking reflects the degree to which universal values have become my personal and assimilated values. In essence, spontaneous thinking is complete atmavinigraha. It is only knowledge of Self that can completely destroy the hold of the likes and dislikes that compel and condition the way of thinking. Complete mastery is characterized by spontaneity, which leads to the knoledge of Self.

Sama, dama, and samadhana are Sanskrit terms often used to indicate different aspects of atmavinigraha. Sama is understood to mean discipline over thinking at the level where the thoughts arise, dama indicates choice exercised over thoughts and actions at the level of sense organ expression. Samadhana. means cittaikagrata, which literally indicates single pointed -ness of the mind. Cittaikagrata is the art of applying the mind consistently to a given pursuit for a length of time. The art of Samadhana. , or cittaikagrata can then be learned by beginning to apply the mind with a sharpened awareness of distractions. The whole of atmavinigraha is a matter of alertness and awareness. If I am alert and conscious of what my mind is doing, I always have choice over my way of thinking . With choice, I can change and can conform my behaviour to values, learn from mistakes, and can hold to commitments in the face of distraction.

A Manager should necessarily have the complete mastery of his/her mind by imbibing this golden value of atmavinigraha. Being endowed with spontaneous thinking (where universal values become personal and assimilated values) he/she is shorn of personal likes and dislikes to have a dispassionate view of all the emerging situations and deal with the problems effectively. If his judgment is clouded with personal prejudices without atmavinigraha, his decisions may become arbitrary, affecting the overall functioning of the organization adversely. Aatmavinigraha may be candidly relevant to the manager at corporate level while facing ethical dilemmas of modern times.

VALUE 10: “INDRIYARTHESU VAIRAGYAM: State of Dispassion towards the Object of Sense Organs:

As explained by Dr. Parthasarthy INDRIYARTHESU VAIRAGYAM means a ‘state of dispassion towards the objects of sense organs’ or the absence of compelling drive for worldly pleasures and possessions’. Raga is more than just a fancy or preference; it is craving for something. One who is free from such cravings is called vairagi and his bhava – the state of mind – is called vairagyam. Dispassion is, however, not a state of inner suppression. It is (rather) a serene state of mind characterized by total objectivity towards the things of the world, the objects of the senses. Dispassion is gained by clearly seeing objects for just what they are: by seeing, without subjective distortion, just how objects relate to me , to my happiness and welfare.

Basically, a human being seems to find himself to be a wanting person, with all compelling desires turn upon this human sense of want. That I want to be a complete person and which, I am not(as I am), is the common human experience. Seeing myself as incomplete, unfulfilled, inadequate, insecure, I try to bring completeness to myself by the pursuit of pleasures and acquisition of things. I devote myself to two of the fundamental human pursuits – the struggle for kama and that for artha. . Kama in Sanskrit stands for all forms of sense pleasures. Kama indicates not just eating, but gourmet eating; not just drinking, but drinking as a compelling pleasure. Artha stands for all the things which I think will bring security in life to me: wealth, power, influence, fame and name.
As a human being, there will be no end to my longing and struggle for artha and kama, so long as I feel both insecure and incomplete and think that artha and kama can make me complete and end my insecurity. Till then I will not be able to gain Indriyarthesu vairagyam, dispassion for sense objects. To become free from the compelling drive of raga, the desire for artha things, and kama pleasures, I must by analysis and discernment recognize that no number of things would ever make me secure nor could any amount of pleasure fill my sense of emptiness. I must discover that my struggle to fulfill my sense of want is endless. No accumulation of wealth is ever enough to silence the inner anxiety, no pleasure sufficient to bring lasting fulfillment. Moreover, gain of any kind of wealth also involves loss: a loss through the expenditure of time and effort required; a loss through responsibility assumed; a loss through some other alternative abandoned. No gain I obtain through effort is ever absolute. A lasting sense of security is never achieved through artha.
Similar is the result when I analyze kama or pleasure. Human struggle for pleasure does not produce lasting contentment. In the subjective world I see objects as desirable, undesirable or neutral (neither desired nor undesired). What I desire, what brings me pleasure, is subject to constant change, depending upon three factors: availability of object of pleasure, availability of the appropriate effective instrument for enjoying the object, and presence of the proper frame of mind for enjoying the object. Analysis of pleasure shows that it , like other possessions, fails me in my effort to find fullness and completeness. Pleasures proves to be momentary and capricious, while possessions, no matter how many, do not equate with security, and I clearly see that the best I can hope for in the aggregation of wealth is the exchange of one kind of anxiety for another.When I don’t place my security, my fullness, my happiness in these things, they gain an objective disposition for me. I quit giving them extra capacity which they do not have in reality. Then, I am objective about them. I am dispassionate. This is the mental state of vairagya, which is an important value. Vairagya is a state of mind brought about by understanding, not compelled by a commitment to self-denial or deprivation. Things do not catch and hold me. I catch them. When I see the things as they are; that state of seeing is called indriyarthesu vairgyam.
In the management context, a manager with a serene state of mind characterized by total objectivity towards the things of the world, including the objects of the senses, can have the dispassionate view through non-attachment with artha and kama, to steer clear of all the ethical dilemmas faced by him. If he/she get swayed by the worldly objects of the senses, disregarding indriyarthesu vairgyam, there is no end to his ethical dilemmas, as recently faced by Mr. Paul Wolfowitz, who had to resign as the World Bank President, having favoured his companion lady employee for her high paying promotion. Such examples at the corporate level, both within India and abroad, abound to show how passions of the senses have brought bad name both to the individuals and the institutions concerned.
CONCLUSION
Thus, the attitudes and ways of thinking called jnanam values, as specified above, have relevance for every one, including the present day manager. Reflecting upon them will certainly provide a keen insight and a profound grasp of the working of the mind, to make it more contemplative and steady. These basic values, if sincerely developed, shall usher a mind, which is beautiful, proactive as objective instrument, quiet alert, and effective. It is a mind ready for any study or pursuit. Such a mind unsplit by internal conflict, undismayed by external adversity, has the best possible preparation for daily life as well as for facing the ethical dilemmas faced by the manager. Such values enhance the quality of life , whatever one’s activities may be. Daily life gains efficiency and cheerfulness-even radiance- when these values are personally assimilated norms. One becomes a cheerful person, both saintly and effective. True saintliness makes one the most effective person possible in any situation or transaction, as he/she is totally objective. His /her appreciation of given circumstances is not clouded by subjective conditioning. Like a saint, such a manger sadhak clearly sees the facts for what they are and can make and act upon a fact-based judgment free from subjective interpretation or need. We may conclude this humble attempt with:
Vihaya kaman yah sarvan pumams carati nihsprha
nirmamo nirahankarah sa santim adhigacchati (BG 2.71)
“A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego – he alone can attain real peace.”

Ved prakash

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Human Values from Bhagwad Gita(4- 6)

HUMAN VALUES FROM BHAGWAD GITA (contnd. from previous posts)
VALUE 4: KSANTI: Attitude of Accommodation:
According to Swami(Dr.) Parthasarthy, Ksanti is a positive attitude (and not painful resignation) signifying ‘accommodation.’ The attitude of ksanti means that ' I cheerfully, calmly accept the extraction or demand that another person(or situation) should make, in order to conform to what I think would be pleasing to me. I accommodate situations and people happily.' All relationships require accommodation. The value must be built upon an understanding of the nature of people and relationships between them. I will never find in one person all qualities which I like, or all qualities which I dislike, having a mixture of things which I find appealing and others which I find non-appealing. Similarly, I am also both appealing and non-appealing. No one is going to find me totally likeable.
When I recognize these facts, I will see that every relationship is going to require some accommodation from me. I am not going to be willing or, perhaps, be able to change and meet all expectations other people have of me, nor are they for themselves. In particular, relationships with such things which I strongly dislike, require accommodation from me. If I can change the person or can put distance between him/her and me without avoiding duty, that is fine. But if I can not, I simply must accommodate happily, taking the person as he/she is. I can expect neither the world nor the people to change in order that I may be happy. It is just not possible to compel people to change to meet my image of what they should be like. More often than not, when I want change from others, they will just as strongly want change from me. It will be a stand –off. Hence, the need for an attitude of ksanti or accommodation.

For an attitude of accommodation(ksanti) I should lessen my expectations from others and place every one, whether a friend or a fool, in the same category. No one should ever be able to disappoint me but should only be able to surprise me. And my attitude should be that I am prepared to accommodate all surprises! I should accommodate people and take them as they are. Swami (Dr.) Parthasarthy has very beautifully stated that : 'I do not ask the sun to quit shining and appreciate the mixed blessing of hot shining sun, nor do I hate honey bees for the fear of receiving a sting and appreciate the place of honey bee and enjoy honey'. Anyway, the world is wide. Variety makes it more interesting. Thus, there is room enough to accommodate all.
To be free to respond to a person I must be free of mechanical reactions and choose the actions deliberately. A reaction is a mechanical non-deliberative behaviour on my part, being rather a conditioned response borrowed from previous experience, which response I measure against the value structure which I am trying to assimilate but which I just allow to happen. Reactions can go against all my wisdom and learning and prior experiences. I may have read all the scriptures of the world, may be a great student of ethical systems, or may be professional counselor to others, but when it comes to a reaction, mine may be just as mechanical as that of every one else. Therefore, until my ethical values become thoroughly assimilated and comprise a ground out of which right attitudes and actions spontaneously arise, I must, through alertness, avoid reactions and, instead, deliberately, reflectively choose my attitudes and actions. When I avoid reactions, I am free to choose my actions and attitudes - I can choose to be accommodative in my thoughts, words and deeds.

Ksanti (accommodation) is a beautiful and saintly quality. Among all the qualities, ahimsa and ksanti constitute the qualities of a saint. One need not have wisdom, one need not have scriptural learning to be saint, but one must have these two values. A saint is a person who never consciously hurts another person by action, word or thought, and who accepts people – good or bad –just as they are. He is the one who has endless capacity to be accommodative, forgiving, merciful, which are included in the quality (or value) called ksanti, which attitude expands one’s heart. Through ksanti, the heart becomes so commodious, it accommodates all people and circumstances just as they are , without desire or demand that they be different.

As a Manager, in order to discover within myself a value for accommodation, I should look at the person behind the act, and respond to the person, not to the action. Usually, when I am responding to the behaviour of the person, or to his action, that I find it difficult to be accommodative. But when I try to understand the cause behind the action(e.g. what is behind the fit of anger or outburst of jealousy or domineering manner) and respond to the person( not to his actions) I find it easy to be accommodative, and the potential conflict situations are minimized.


VALUE 5: “ARJAVAM”: Straight-forwardness:

Arjavam means ‘straightness.’ When used as a value, ‘straightness’ or arjavam is like the English word rectitude (from the Latin word rectus, straight), which means ‘conduct in accordance with one’s thought and words.’ When there is rjubhava (arrow-like straightness) between a physical action and the word, or between the word and the thought, the alignment is called arjavam . When I think of one thing and say another, or when I say one thing and do another, or when I think about one thing and do yet another third thing, all of these constitute a non-alignment of thought, words and deeds on my part. Avoidance of this gap, this division between word and action, word and thought, and action and thought, is arjavam . Arjavam can be considered to be extension of satya vacanam, truthful speech. .Arjavam includes not just speech but thoughts and actions also. For arjavam, my actions must be true to my words and my words true to my thoughts.

Non-alignment ( of thoughts, words and deed) results in a splintered personality. By such non-alignment I become disintegrated, being no longer a whole person. When there is conflict between my values and myself I become splintered. I am not ‘together’. If there is a gulf between me the thinker, and me the speaker or actor, the result will be a restless mind troubled by guilt and conflict. For such a mind, Self-knowledge is a far cry. To be prepared to listen to the teaching of Vedanta, one needs to be ‘together’, not split. Therefore, arjavam, the alignment of thought, word and deed is included as one of the values of jnanam.

A Manager shorn of this value with the splintered and disintegrated personality can not perform the leadership role, as no body will trust and respect him and a crisis of confidence may emerge, where both his seniors and juniors may find him a suspect and unreliable. In contrast, if he sincerely imbibes the Arjavam value, he will certainly be a honourable person to be reliable and worthy enough to become a leader of his team in his/her own right.

VALUE6: ACARYOPASANAM: Service to the Teacher:

Acaryopasanam, which primarily means ‘service to the teacher’, is a value which is deeply embedded in Hindu culture. Its intensity and universality within the culture show the high regard for knowledge and for the teacher who imparts it. It is also used to indicate specific aspects of the student-teacher relationship, including Gurukula vasa. ‘Meditation upon the teacher’, which means meditation upon the teachings by keeping the teacher(acarya), who stands for the vision of the teaching in one’s heart. ‘Service and surrender’ is, however, the general meaning of acaryopasanam, in which sense Lord Krishna uses the term when talking to Arjuna. However, it requires a certain discrimination in its exercise and care must be taken in choosing, as it can lead to exploitation of the value holder, if the teacher is not a responsible person.
Service to the teacher implies a whole frame of mind, characterized by surrender of personal ego, subordination of personal likes and dislikes, a willingness to give without demanding any return, and a general attitude of respect and devotion, towards the teacher. Thus, acaryopasanam ,is a great personal surrender made only to such a person who has no need of this kind of surrender, or service., to be the beneficiary of the attitude of acaryopasanam. Only a person who has clear steady knowledge of the truth of Self is without needs.In acaryopasanam, willingness to serve is the most significant, rather than the particular act of service done. Through such an attitude of unquestioning , complete service the student becomes blessed. When the teacher is true to his name and the nature of service is understood, the surrender of acaryopasanam is a beautiful value, blessing the student and making his mind receptive to the knowledge to be unfolded. In gaining any discipline of knowledge, respect for the teacher is an essential element, and this value is equally essential for the knowledge of Self.

In the management scenario , both the manager and his subordinates need inculcate this value by respecting their seniors from whom they have learnt many professional aspects of management. Such a spirit of service paves way not only to teach and learn more but also better understanding and communication among them. Service to the teacher (acaryopasanam) is a beautiful value as it inculcates a spirit of gratitude towards the teacher /person from whom the particular knowledge or skill has been acquired.

Ved Prakash

Human Values From Bhagwad Gita(2-3)

Human Values From Bhagwad Gita(2-3)
VALUE 2: ADAMBHITVAM: Absence of Self-Glorification:
According to Swami Dr. Pathasarthy, Adambhitvam is the mental attitude in which damba is absent. Dambha is a expression quite similar to the manitvam, namely, manifestation of self-glorification, although the foundation of the expression differs. While manitvam’s conceit is an expression based on real achievements and abilities, the claim to fame caused by dambha stems from pretended or fabricated accomplishment and abilities. Thus, a dambhi is one who claims achievements that are not his or pretends to possess abilities which he does not have. It is called dambha when 'I trumpet my glory for what is not there, when by design I give the impression that I am something, which I know I am not'. 'Dambhitvam( self-glorification) brings with it the need to be ever alert and to have a long memory, while truth does not require any special remembering.
Such expression to dambhitvam manifests because I think that through my pretences I will impress others who will then respond to me in a way that will make me feel good, as I do not feel good about myself. I do not accept myself as I am. I find myself unacceptable. So, I present myself as I think I would like to be or in a way which I think will impress others. It is particularly absurd because it brings even less comfort than manitvam to the mind which harbours it. Self-glorification is a big problem for the mind. Any dambhitvam is commitment to falsehood. This attitude is not conducive to the frame of mind which is receptive to the teaching of Vedanta, which stresses on owning up and seeing myself as I am. The truth of the Self that Vedanta reveals to me is that I lack nothing., with the non-dual reality of myself being limitless. I should be free from self-condemnation. Through Dambhitvam, my commitment to falsity and outright rejection of my relative self, falsify even a desire for freedom. When Dambhitvam (self-glorification) goes away, the mind will enjoy the sate of adambhitvam, the absence of phoniness, hypocrisy and pretence. With such a mind I become a real person., who is a simple person. The complex person is a false person, for whom there is no learning , but only hiding and tension. Neither any scripture nor any master can help a person with a mind ruled by pride and pretence.
When I truly see the futility and absurdity of the attitude of manitvam and dambhitvam, these negative values will drop off, leaving me with a mind reflecting amanitvam and adamhitvam, the absence of pride and pretence. A mind which is simple and factual is the kind of mind which is ready to discover the truth of Self .
A manager inspired with the value of adambhitvam, will have spontaneous respect from his/her colleagues and subordinates to elicit the best of cooperation from them. In contrast , the one who has the disvalue of dambhitvam (self-glorification) will not be able to inspire adequate confidence to be an effective manager/leader, as his/her very attitude based on falsehood, which pretence does not long last, will expose him/her in the eyes of the concerned person and slur his image. After all, for how long his so called camaflagued abilities(which are not real) shall remain hidden, and when finally exposed , his/her leadership as a Manager gets shattered, both in the eyes of his seniors as well as subordinates.

VALUE 3: “AHIMSA”: Non-Harmfulness:
According to Swami(Dr.) Parthasarthy, Ahimsa means ‘non-injury or non-harmfulness,’ and reflects one’s desire to live free of hurt or pain or threat of any sort (for others). If I know that someone holds hurtful thoughts about me , I feel hurt, despite such thoughts being not expressed in deeds or words. Ahimsa means not causing harm by any means: by deeds kayena, by words, vaca, or by thought, manasa. The moot point that why should I not hurt other beings is because I do not want to be hurt myself. Commonsense ethics dictates that I can not do unto another what I do not want to be done to me. So, Ahimsa, non-injury becomes a value for me . Ahimsa is a simple commonsense dharma, confirmed by the Vedas, and by all scriptures but subject to interpretation. If an act which is literally injurious is otherwise meant for the benefit of another, such as the cut of the surgeon’s knife, it is not himsa. In a relative world absolute ahimsa is not possible.

Vegetarianism is an example of the application of the value of ahimsa. In India, where there are more vegetarians than anywhere else in the world, vegetarianism is squarely based on the Vedic mandate: Himsam na kuryat: Do not harm. For the man, unlike animals, whose self-consciousness brings into play a will that is free to choose many means to meet life’s ends, including the basic need, food. Being not pre-programmed, man must choose the kind of food he eats There is also evidence that human dental and digestive systems are more suitable for a fruit grain vegetable diet than for meat. They have fewer degenerative diseases and live longer, and enjoy a more vigorous old age than do their meat eating neighbours. Moreover, all living beings have a value for life and seek to live harm-free. Animals, birds, fish- all mobile creatures- run away when they know I am trying to catch them for the stew pot. When I do catch them, they struggle and cry. Therefore, it is evident that they do not want to be hurt, that they want to live. Since I have been given free will to choose the food to sustain myself, I must find some norm to guide me in choosing that food. The gift of free will carries with it a responsibility to follow an ethical norm in the exercise of that will. My commonsense dharmic norm for choice of food tells me that I should not make ‘somebody’ my dinner since I do not want to be somebody’s dinner. Those who cry in protest or struggle against me are more ‘somebody’ than plants rooted in one place, which quietly give up their fruits for my food, normally without even surrendering their lives. Thus, plant food is the rational/ethical choice for human diet.

The value for ahimsa requires daily alertness and sensitivity in all areas of life It is a value that finds expression in my attitude towards plants also, besides toward human beings and animals. Wanton destruction of plant life indicates a lack of sensitivity for the value of ahimsa. Ahimsa is a value for not destroying or damaging any part of creation., of which I too, am part. With regard to my fellow human beings, I watch out those words or acts or even thoughts which may be hurtful. I develop a finer appreciation of the feelings of others. I come to see beyond my own needs, to the needs of those around me. I treat all things and beings with sensitivity and appreciation of their common existence with me. With such an attitude I become alert , observant person with a sensitive saintly mind which is ready to hear and appreciate the truth of Vedanta. Ahimsa is an important value among the values that constitute the jnanam for gaining Self-knowledge.

With such finer appreciation of feelings of others by inculcating this golden values of Ahimsa, a Manager becomes adequately sensitized to handle human element in the enterprise more effectively, minimizing the conflict situations adequately. Through Ahimsa by causing no harm by any means: by deeds , by words, or by thought, the manager becomes proactive enough to have more friends, both within the organization and outside, to build more and more bridges of understanding (than misunderstanding) and reap full advantage through this positive endeavour, both for himself and his organization.

Ved Prakash

Human Values from Bhagvad Gita

HUMAN VALUES FROM BHAGWAD GITA: RELEVANCE FOR MODERN MANAGEMENT

Human and ethical values have been the very foundation of Indian scriptures, including Bhagwad Gita. Here, attempt is being made to provide some insights into the qualities ( values) for jnanam (knowledge) espoused by Lord Krisna to Arjuna, as enshrined in Chapter 13 of the Bhagwad Gita. While explaining these values, it has also been endeavoured to provide their relevance to the modern management. It is hoped that these values, if sincerely put into practice, will manifest attitudinal change in the mind of the modern day managers. Each of the total twenty values are proposed to be covered in 20 posts(one in each post) to facilitate better assimilation of these values.
Values are the deeply held beliefs of individuals and groups what they cherish as desirable or good. Rokeach (1973) defines value as an “enduring belief that is personally or socially preferable to opposite or converse mode of conduct or a state of existence.In essence, values are our bedrock conception of what we want (or want to avoid). Indian philosophical studies, both in the past and present , have emphasized the significance of value in the human life –situation. Indian Philosophical tradition has been value-centric within the background of deep religio-spiritual foundation, with dharma being deeply ingrained in its cultural heritage. Dharma is intrinsically ethical. Right from the Vedic period four main values of life have been highlighted in Purushartha, which incorporates Dharma(righteousness), Artha(wealth), Kama(enjoyment) and Moksa (salvation or liberation). Three main ways (margas) of Indian life are closely associated with the trio Satyam (truth), Shivam(good) and Sundram (beauty). These have been considered as basic values of the Indian ethos.

The present alarming erosion of human values in management practices leading to ethical dilemmas could prove a threatening factors for all round development of a nation. India has the eternal wealth of human values which were taught in the cosmic science of Bhagwat Gita and Upanishads. One has to inculcate and develop these human values for leading a peaceful integrated life, as also for reorientation of various management practices for the achievement of managerial goals . Such transformation would not only better ones own life but also help to attain peace and prosperity in the practice of business in the world of corporate management. Today, the essence of human values is the nourishing factor for 'the management capability' of a manager, who is the leading figure of the management scenario.

The Bhagwad Gita is considered as the essence of the Vedas and Upanishads. One of the greatest contributions of India to the world is the Holy Bhagwad Gita .Today the ancient Indian philosophy of Bhagwad Gita , which has entered inter alia in the managerial domain of the world, has found its place not only as an alternative to the theory of modern management, but also as an inspirational source to individuals by bringing them back the right path of peace and prosperity . The management lessons from Bhagwad Gita have been illumined to the world by many Indian saints including Swami Chinmayananda, Swami (Dr.) Parthasarthy, and Maharishi Mahesh Yogi, who has called the Bhagavad-Gita as the essence of Vedic Literature and a complete guide to practical life., as it provides “all that is needed to raise the consciousness of man to the highest possible level..” It reveals the deep, universal truths of life that speak to the needs and aspirations of everyone. To motivate Arjuna to do his duty, the Bhagavad Gita was preached in the battlefield of Kurukshetra by Lord Krishna . For the present day managers , who are also facing similar ethical dilemmas, albeit in a bit different scenario, Bhagwad Gita has got all the management tools to provide the mental equilibrium and to overcome any crisis situations through inspirational messages gleaned from it. The Bhagavad Gita can be experienced as a powerful catalyst for transformation. This divine book will contribute to self -reflection, finer feeling and deepen one's inner process, making the worldly life more dynamic, full of joy—no matter what the circumstances might be- through attitudinal changes in the individuals. What makes the Holy Gita a practical psychology of transformation is that it offers us the tools to connect with our deepest intangible essence , leading us to participate in the battle of life with right knowledge.
In Chapter 13 of the Bhagwad Gita , Lord Krishna , in response to a question by Arjuna about jnanam ( knowledge) and jneyam (that which is to be known), lists 20 qualities of the mind (values) which must be present before the mind of the seeker. The values to be personally valuable must be discovered through knowledge (seen as valuable by the value-holder) and not simply impressed upon from without. Although the list of values constituting jnanam is long, yet the qualities(values) stated therein are inter-related , defining a harmonious frame of mind in which knowledge can occur. Each of the them highlights a certain attitude, the value for which must be discovered personally, in order that attitude becomes a natural aspect of the seeker’s frame of mind . Lord Krisna declares all these to be knowledge, and anything beyond these as ignorance.

These qualities or human values have been stated in the Bhagwad Gita as follows:

Amanitvam adambhitavam ahimsa ksantir arjavam
Acaryopasanam saucam sthairyam atma-vinigraha (BG:13.8)

Indriyarthesu vairagyam anahankara eva ca
Janma-mryyu-jara-vyadhi- dukha-dosanudarsanam (BG:13.9)

Asaktir anabhisvangah putra-dara-grhadisu
Nityam ca sama-cittatvam istanistopapattisu(BG: 13.10)

Mayi cananya-yogena bhaktir avyabhicarini
Vivikta-desa-swevitvam aratir jana-samsadi (BG:13.11)

Adhyatma-jnana-nityat vam tattva-jnanartha-darsanam
Etaj jananam iti proktam ajnanam yad ato ‘nyatha.(BG 13.12).

Let us discuss these twenty values (one by one) for jnana (knowledge) advised by Lord Krishna to Arjuna, to ascertain their relevance in assisting the modern management for efficient and effective performance of various functions by the managers and guide them for ethical dilemmas faced by them. It may be added/acknowledged that the these series of posts on'Human Values fron Bhagwad Gita' is the outcome of my research-based endeavour on Vedic Ethics and Values, and based on the study of various books on Management, and Bhagwad Gita, especially "Bhagwad Gita: As It Is" by Prabhupada Bhagtivedanta, and "Human Values and Management: 20 Key Principles for Modern Management" by Swami(Dr.) Parthasarthy, who is a monk of Ramakrishna Mission, and an eminent Management Academic.
VALUE 1: “AMANITVAM”: Absence of Self-Worship-fullness

According to Swami(Dr.) Parthasarthy, Amanitvam originates from Sanskrit word manitvam , which means extending to conceit or haughtiness. It is an exaggerated opinion about oneself. ' Manah' implies that whatever qualification one has looms large in one’s mind as worthy of respect and regards from others. Thus, manitvam stands for exaggerated self -respectfulness or self worshipfulness. Amanitvam indicates the absence of such self-worshipfulness. A simple , factual self-respectfulnesss , in fact, is a good quality of mind. The problem arises only when self-respectfulness is exaggerated into self-worshipfulness, which undesirably incites others 'to show me the respect that I feel is my due.' But,' when I demand respect, rarely will it be given to me on my terms'. The person upon whom I make such a demand may not respond. Or, he/she may be suffering from his own manitvam, and respond with hostility or make a demand upon me for greater respect. The result can be mutual hurt, friction between each other, troubled minds.
The basis/cause of self-worshipfulness is found in a deep underlying doubt in my own mind about my own qualifications. When I am completely certain that I have, in full measure, the qualifications that I claim, I have no need to demand from others respect for them. Manitvam arises because I do not seem to accept myself as one who is qualified. The demand from others for recognition shows that I need some support so that I can feel that I am somebody. This demand comes from an inner sense of emptiness, a lack of readiness to accept myself as I am, because I secretly fear that what I am not good enough.. ' I assert not just my qualifications, but my qualification in the glorified light in which I view them.'

Hurt is possible when there is a ‘bloated ego’ or pride. Inflated ego is disproportionate, with excessive significance attached to what I know, what I feel, what I possess, what I do, how I look. With this over emphasis on a ‘knower-doer-I’ comes the expectation of a certain response from others recognizing my importance. When response does not come, then comes hurt. A hurt -deflated ego tends to spend a lot of time planning how to teach a lesson to the one who brought about the hurt, and… with lot of hurts, the list of those who have to be taught a lesson is likely to be long. For such a person, sitting quietly in meditation is not possible. In such a firmament of the mind the luminaries are all the people who caused hurt; and it is upon them that he dwells in meditation. 'A hurt mind is like a monkey’s wound, which does not heal but only gets reopened.'

It is fine to have abilities and to use them; but abilities should be allowed to speak for themselves . 'My attitude towards my accomplishments should be like a flowering bush towards its blossoms. It blooms because it must bloom'. And this is the way I should be about my gifts and skills. I should simply use them as best I can because that seems to be what I am supposed to do. People who have a value for these particular abilities may give me some respect for them, (while) others who have no value for these particular abilities, no doubt, will ignore them. I should let my actions themselves command respect from those who are able and willing to extend it, but I should never demand the respect.

Manitvam (Self-worshipfulness) is displaced when its foolishness is realized. It will cease to be a value for me when I clearly see for myself that its very basis is false, and, that it does not work. My concern with the respectful attitudes of others is a tremendous squandering
of my mind’s time. Moreover, self-worshipfulness is never justified by accomplishment. I
claim the honour for my accomplishments because I consider myself the author of the acts,
the producer of my skills or gifts, for which there must be a body to wield them. But I did
not author the body that houses me, which came to me with certain inherent potential or predisposition. Even if I subscribe to the belief in reincarnation and my karmas, I can claim neither authorship nor knowledge of the particular laws that ordained this body. My jivatav (apparent separate individuality) housed for the moment in this particular upadh i(body) is anadi (beginningless) like creation itself, of which it is a part. 'I am neither the author of creation, nor am I the author of my body. '
Therefore, I can exploit the abilities provided to me but I did not create them. Moreover, even in the exploitation of my skills, sheer ability is not the determinant of success or failure, which are because of certain opportunities I had, as well as because of my personal effort. I can not claim to have created or commanded the opportunities, which were given to me as I happened to find myself in the right circumstances, grow and learn what I needed to learn, happen to meet the right persons, and someone provided me right guidance at the right time. There is, thus, no place for manitvam. I should rather be grateful for whatever abilities I seem to have.
Every time manitvam pops up , assume the position of a dispassionate analyst and try to understand its foolishness under the particular circumstances. To be effective, I must conduct my analysis of manitvam without self-condemnation or regret and try to see things as they are. From the position of an observer I can see the senseless of my expectations in all their absurdity. I should see that my real problem(in seeking self-worshipfulness) is my basic feeling of inadequacy and self-doubt, which is made worse, not better, by harbouring manitvam. In contrast, when I enjoy amanitvam I become a simple person, who does not have any complexities.However, a prideful ego, despite being irrational, is very common problem, especially in Western society, where individualism has come to be so highly prized. It will be noticed that amanitvam is a quality of mind conducive to discovery of Self.

A Manager, who is imbibed with the quality of mind (value) of amanitvam ( Absence of Self-Worship-fullness), will be shorn of complexities, and, therefore, have lesser conflict situations, as people will respect him for his /her qualities of their own and extend cooperation towards achievement of organizational goals. On the contrary, if he/she seeks Manitvam (Self-worshipfulness) the concerned persons shall start doubting his credentials and not respect him spontaneously. Moreover, if he/she could imbibe this value by constant reinforcement/ practice, this will also give him the advantage of quality of mind that is conducive to discovery of Self, making him a perfect Manager and a perfect man.
Let us, therefore, ponder over this value of amanitvam ( Absence of Self-Worship-fullness), and inculcate it to the best of our endeavour, to become perfect individuals and effective Managers.

Ved Prakash