Human Values from Bhagwad Gita (11-20)

HUMAN VALUES FROM BHAGWAD GITA: RELEVANCE FOR MODERN (Contnd. from last posts)

Human and ethical values have been the very foundation of Indian scriptures, including Bhagwad Gita. This new post attempts to provide some further insights into the remaining qualities ( values) ( 11-20)for jnanam (knowledge) espoused by Lord Krisna to Arjuna, as enshrined in Chapter 13 of the Bhagwad Gita. The first ten values (1-10) have already been covered in the lasts posts. It has also been attempted 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.

Let us recapitulate these qualities or human values asstated in Chapter XIII of the Bhagwad Gita :
VALUE 1: “AMANITVAM”: Absence of Self-Worship-fullness
VALUE 2: “ADAMBHITVAM”: Absence of pretence /Self-Glorification
VALUE 3: “AHIMSA”: Non-harmfulness/injury
VALUE 4: “KSANTI”: Attitude of Accommodation
VALUE 5: “ARJAVAM”: Straight-forwardness
VALUE 6: “ACARYOPASANAM”: Service to the Teacher
VALUE 7: “SAUCAM”: Internal and External Cleanliness
VALUE 8: “STHAIRYATM”: Steadfastness
VALUE 9: “ATMAVINIGRAHA” Mastery over the Mind
VALUE 10: “INDRIYARTHESU VAIRAGYAM”: State of Dispassion towards the Objects of Sense gratification.

VALUE 11: “ANAHANKAR”A: Absence of Self-egotism
VALUE 12: “JANMAMRITYU JARAVYADHI DUHKHA DOSA ANUDARSANAM”:Repeated Review of Process of Life-Death-Old Aging- Ailments-Pain
VALUE 13: “ASAKTI”: Non-attachment
VALUE 14: “ANABHISVANGA PUTRADARAGRHADISU”: Non-excessive Attachment towards son and wife
VALUE 15: “NITYAM SAMACITTATVAM ISTANISTOPAPATTISU”: Steadfastness of Mind
VALUE 16: “MAYI CA ANANYAYOGENA BHAKTIH AVYABHICARINI” : Steady Devotion Towards Righteousness and God
VALUE 17: VIVIKTA DES’A SEVITVAM”: Love for Spending Time in Solitary
(Aspiring to live in a Solitary Place)
VALUE 18: “ARATIH JANASAMSADI”: Non-Inclination Towards People and Company (Detachment from the General Mass of People)
VALUE 19: “TATTVAJANANARTHADARSANAM”: Keeping in View the Purpose of Knowledge Truth”
VALUE 20: “ADHYATMAJNANA NITYATVAM”: Stability in the Knowledge of Truth

Let us now discuss the remaining values (from 11 to 20) to ascertain their relevance to assist the modern management for efficient performance of various functions by the managers and guide them for ethical dilemmas faced by them.



VALUE 11: ANAHANKARA: Absence of Self-egotism:

According to Dr.(Swami) Parthasarthy, Anahankara means ‘absence of the sense of ahankara, freedom from an individualized ' I-identification'. Ahankara, the Sanskrit word, indicates the conception of one’s own individuality(i.e. ‘I do’, ‘I own, ‘I enjoy’). Total nasa or destruction of ahankara means Self-knowledge, which can not be intended by Lord Krisna because Anahankara has been included here as one of the values which prepares the mind for gaining knowledge , and has a relative meaning as a means preparatory for knowledge.

Ahankara is ego. What causes the presence of ego? Presence of ego is the sheer result of ignorance.' Ego gains its status because I never think of examining its reality. When I clearly, objectively examine the claims made by ego, it cannot but quietly deflated. Ignorance is not something to which I proudly lay claim. My claim to knowledge is (also) spurious. Knowledge is not anything created by me, but only discovered in the wake of loss of ignorance. Knowledge is always there. No one owns or creates knowledge. To be knowledgeable is only a matter of shedding ignorance. I can never be author of knowledge. Nor can I assign to Ahankara personal credit for skill or speed in shedding ignorance. Certain preset factors condition my learning opportunities. Parents, teachers, neighbours, schools, various experiences, all contribute to removal of my ignorance. (After all) Ahankara, ego does not create the people or circumstances but claims the result.'

Ahankara ego , and manitvam pride, are closely related, both born out of the same cause, that is ignorance of the relationship of the individualized sense of ‘I’ with the world. The result of any act of mine occurs both as the product of materials which I have not authored. Pride and ego, when examined (thus analytically) become so silly that humility really cannot be considered a virtue. When I understand the things as they are, I will be neither proud nor will I will be self-condemning. Self-condemnation also is an expression of ahankara ego, as it is antara asaucam, an impurity of the mind, to be cleaned by understanding that there is no ;locus for condemnation other than a particular thought. In correct understanding of myself and my relationship to the world there is no room for either pride or self-condemnation.
' The world is filled with wonderful opportunities. Therefore, I make use of this vehicle of body-mind etc., as a source of learning to the best of my ability. It is my means of shedding ignorance. I see that personal credit for anything is irrelevant and cannot be substantiated. I simply enjoy the world as a field of the discovery of knowledge, without pride, without egotism'. This is the attitude of Anahankara.
A Manager endowed with such an attitude of Anahankara (absence of ego) will have quite a proactive and objective mind to take various managerial decisions. He will neither be suffering from ego nor be self-condemning, if something goes awry in his managerial functions. Consequently, he will have the least conflict situations to confront and smooth sailing in having his/her various managerial functions performed effectively.

VALUE 12: “JANMAMRITYU JARAVYADHI DUHKHA DOSA ANUDARSANAM”:Repeated Review of Process of Life-Death-Old Aging-Ailments-Pain
According to Dr.(Swami) Parthasarthy,this Sanskrit word, janma-mrityu jara-vyadhi-duhkha-dosa-anudarsanam, stands for a certain rigorously ( pursued) objective attitude towards life. Anudarsanam means ‘seeing again-and-again’ of the dosa, the ‘faults’ or ‘defects’, in life itself, from birth to death. Life begins with janma (birth), along with comes mrityu, death, the inseparable mirror-twin of birth. They are opposite sides of the same coin. In between are other dosas viz. jara, old age. The longer you elude mrityu, the more certainly a time will come when your hearing will grow dull, vision grow dim, steps unsteady, you may be comfortable while sitting, but uncomfortable while lying down, you may have eating problem, digestion problem, thinking problem. It is old age, which always jars, and it is always round the corner.
There are two other dosas, vyadhi and duhkha, which may introduce themselves to you in infancy, perhaps even before birth. Vyadhi means disease; dukha means pain. Vyadhi, disease,is some thing that goes with you all the time. It is not limited to a particular time or age. Similarly, dukha, pain, which is a life-long companion, means all forms of pain- physical or mental, small or large , including the grief over loss of a loved one. Pain, like disease, cannot be avoided. Pain or trouble coming from inside are adhyatmika, and from the outside adhibhautika, and from a heavenly source adhidavika. Aadhyatmika duhkha (internal pain) comprises the aches and pains and troubles of my individualized person, while adhibhautika dukha (external pain) is made up of the problems of the world around me, and adhidavika duhkha is the painful result of an event over which there is no control whatsoever, like a tidal wave or an erupting volcano.
Therefore, we should bear in mind the nature of life, which is uncertain, painful and swiftly moving towards old age and death. Keep your mind on your purpose of life. Don’t fritter it away. Rember time, kala, is the devourer of the world: kala jagadbhaksakah

Thus, Lord Krisna says to Arjuna: janma-mrityu jara-vyadhi-duhkha-dosa-anudarsanam,This is an important value. It is not negative but simply factual. Its purpose is to direct your attention to the need to see life objectively just as it is, so that you will be able to make (the best) use of the precious time available in your hands right now. Make use of time consciously and you won’t find one day, that time has passed over you and suddenly you are old. By making use of time alertly, consciously, you are a Swami of time , a master of time.
No Manager worth his/her salt can probably ignore such a value, while discharging his/her managerial responsibilities.Unless he/she makes the best use of the precious time available right now consciously in a planned manner, both for him/herself and for his/her team, he can not succede in achieving the organisational goals efficiently and effectively.

VALUE 13: “ASAKTI”: NON-ATTACHMENT:

Asakti means absence of attitude of ownership , particularly that anything belongs to me. While ownership is notional, possession is factual. Asakti is reduction of all the relationships involving claims of ownership to factual relationships. Analysis shows that no claim to ownership can survive close scrutiny. Nothing is really mine. I cannot claim exclusive permanent title to anything to land, to knowledge, to people, to things, or even to my own body-mind unit. For example, my house, which is made up of the materials available in an existent creation, assembled by or in accordance with the knowledge of countless human beings, is simply an aggregate structure available for my temporary possession and control. Similarly, even for my own body, to which my mother, father, society, my wife, son, etc. may claim creation or ownership , I am just an indweller of this body and its managing trustee . Even the laws of the state recognize that bodies are entrusted and prohibit suicide, reflecting the recognition that the person has no right to kill, and has the right to maintain it but not to destroy it., a possessive right only to make use of it. Thus, a possessory attitude, (whether it be towards house, money or one’s own body), rather than an ownership attitude, towards anything is a relief. A possessory attitude with factual perspective promotes dispassion and objectivity. This is the right attitude towards my mind, towards any wealth I may have, towards the people around me. To all of them I relate myself with asakti, with no clinging attachment or attitude of ownership.

Asakti, non-attachment by seeing one’s relationship to things objectively, is another example of vairagya, dispassion In asakti, the dispassion highlighted is towards the relationship between oneself and the things, by discovering that there can be no valid nor lasting attachment (or ownership) to anything.
The value of Anasakti(non-attachment), if practised consciously by the Manager will help him/her in imbibing a more balanced attitude towards ethical dilemmas. Coupled with the concepts of performance of duties with Niskama bhava and the value of Anahankara, this can prove a golden value for the modern day manager, who is presently more obsessed with results in the competitive business environment and likely to develop attachment with the associated endeavours.

VALUE 14: “ANABHISVANGA PUTRADARAGRHADISU”: NON-EXCESSIVE ATTACHMENT TOWARDS SON AND WIFE:

Abhisvanga is the kind of intense attachment or affection one feels for what is particularly beloved such as putra, a son, dara, one’s wife, or grha one’s house., and adi, all other people and things usually very dear. Abhisvanga is, therefore , atisneha(excessive attachment). So, here, anabhisvanga means absence of an obsessive, sticky attachment for those certain people or things generally considered very dear, putradaragrhadisu Essentially, anabhisvanga, as a value, means ‘dispassionate caring’. In the discussion of the attitude of asakti, absence of the notion of ownership, we saw that one cannot have a special, total claim on any person or thing. In the understanding born of asakti, freedom from ownership, one will have anabhisvanga, lack of excessive attachment towards family, but no lack of dispassionate care and affection.
A Manager should inculcate the value of anabhisvanga, avoiding excessive attachment towards the near and dear ones, with due dispassionate care and affection for them, during the discharge of his/her duties and responsibilities towards the organisation. Moreover, when cionfronted with ethical dilemmas in making decisions, the interests of dear ones need be judged dispassionately and ignored, if necessary, if these clash with the overall organizational interests. The ideal and better course rather would be to get oneself exluded f for taking such a decision, where the Manager's' 'near and dear ones' are involved and tell the senior management to entrust the matter to some one else for taking appropriate decision on merit.

VALUE 15: “NITYAM SAMACITTATVAM ISTANISTOPAPATTISU”:Steadfastness of Mind :

According to Dr.(Swami) Parthasarthy, 'Samacittatvam Isat-anistopapattisu ' simply means that one greets with ‘sameness of mind’ the results one likes or dislikes. Sama means ‘equal’, Cittavath means ‘state of mind’. Istanistopapattisu indicates the happening of something considered desirable or undesirable. So, here Lord Krisna tells Arjuna: to always maintain sameness of mind in the face of the desirable or the undesirable. Neither get elated over getting what you want nor feel dejected when you get what you do not want. Accept results as they come, factually.
As a Manager,if some venture fails, look at the facts, learn from them if you can, and do whatever is now needed. View all situations as they occur, factually, with a mind unshaken by emotional intensity- a mind that simply decides what is to be done and directs the doing of it.
When something happens that you like, don’t get elated. A mind that reaches ecstasy over getting what it thinks it wants will also hit the bottom when loss or failure occurs.
Samacittatvam is the state of mind which does not swing between elation and depression, but remains in equilibrium regardless of the situation. When I face every situation with such a mind, I will meet the situation objectively. The attitude of Samacittatvam is another example of reducing subjective response to factual acceptance. More often than not, we resist accepting facts. When we refuse to accept facts, facts become problems. The factual response is the approach to situations of a truly practical person. My job is to greet all the facts with sameness of mind. This is real human strength, which is not found in powerful miracles but in the quiet mind of the one who faces the situations as they are. As I reduce situations to facts without projection of my emotional reactions upon them, my mind assumes a poise that makes it easier to appreciate the vision of Vedanta., which teaching distinguishes the apparently real and unfolds the nature of Reality itself. Such a mind, without subjective reaction, simply, quietly determines what needs to be done in a particular situation.
We can very well visualise how successful and effective such a Manager will be, who has imbibed and is gifted with the golden value of NITYAM SAMACITTATVAM ISTANISTOPAPATTISU”(Steadfastness of Mind ). With the steadiness of mind inculcated such value his/her decisions will be par excellence. In contrast, one with the wavering mind and lacking steadfastness will certainly prove a failure.

VALUE 16: “MAYI CA ANANYAYOGENA BHAKTIH AVYABHICARINI” : Steady Devotion Towards Righteousness and God:

This expresses the value of steadfast devotion to the paramesvara, a devotion characterized by non-separateness from the Lord. The non-separateness from the Lord can be seen in two ways: first, ananyayoga , the Lord is not separate from me, which view comes when I know the truth of the Lord, myself, and of creation. He is never away from me.. He is always around me ; He is in me. He is indeed me. Secondly, we can say that non-separateness is in terms of seeing the Lord as my refuge. Parmesvarat anyah mama spranam nasti. For me there is no refuge other than parmesvara.The Lord is everything. He is my security. He is the source of my security. He is karmaphaladata, the giver of the fruits of all actions.
Such devotion is very helpful in preparing the mind for Self-knowledge. When I view all results as coming to me directly from the hands of the Lord, samacittavah, the sameness of mind will come. Whatever happens I will see it as prasada, a blessing given to me from His hands . This graceful acceptance of whatever comes to me from the Lord is called prasada-buddhi .There is no regret; there is no failure; there is no elation; there is no depression. The attitude is simply grateful, graceful acceptance. This kind of devotion frees one from any kind of reaction. Experience is good teacher for the person with a mind clear of reactions, a mind attentive and available to be taught.
In the Management scenario,one may visualise positive benefits accruing from the attitude of 'graceful acceptance of whatever comes fromGod, with no regret, no elation,, no depression on failure, leaves themind clear of reaction, making it more proactive, attentive, and receptive to be taught', makes this golden value worth trying. In fact, such an attitude will provide the Manager
a dispassionate and objective frame of mind to view the things in right perspective, without being attached to the outcome of his/her deliberations/actions.


VALUE 17:VIVIKTA DES’A SEVITVAM”: Love for Spending Time in Solitary:
Vivikta des’a sevitvam is ‘love for a quiet place.’ It is a value for resorting to a secluded place. According to Dr.(Swami) Parthasarthy, it is not the separateness of the place that makes the value. The value thing is the kind of mind which is happy with such a place. A mind which that appreciates quiet and solitude is a mind that has a love for being with itself. This is a beautiful attitude which is not found very often in our society. We ( usually) try to escape because we are not satisfied with ourselves. Therefore, we keep the mind busy so that there is no time place or quiet in which we can be with ourselves. For some the avenue for escape may be wanderlust, while for others drugs, gambling or drinking.. Whether harmful or seemingly benign , the need to escape betrays a reluctance on one’s part to face oneself. You can tell that the activities have become an escape for you, when without activity, you feel lost, sad or incomplete.
However, a person who enjoys being with himself in quietude is not a sad person. He is a simple quiet, contemplative person. To be contemplative means to be able to face yourself happily. For the one who wants Self-knowledge, it is very important to have a value for being with oneself, for quietude. 'So, I learn to be with myself by willingly taking myself to a quiet place where take stock of myself and learn to love and accept myself. By inculcating the habit of repairing to a quiet place, you are learning to be with yourself, come to terms with yourself. Clear knowledge of yourself is then possible'.
Imagine a situation in which a Manager is titally devoid of solitude and is constantly working under a noisy and distracting environment, in which he/she is not able to concentrate at all. He will not be able to contemplate on a serioius emerging situation, and, therefore, deprived of making a correct decision, being not left quite free to be with himself. The value of vivekta desa sevitam is 'love for a quiet place is obvious in such situations to the Managers. Thus, meditation

rooms for managers sadhaks shall, hopefully, be the future scenario.



VALUE 18: “ARATIH JANASAMSADI”: Non-Inclination Towards People and Company:

Ratih means ‘love for something’ or ‘inclination towards’ it. Aratih indicates lack of inclination towards something. Jana stands for people(male or female), and samsadi means in ‘assembly’. So, this value means a lack of craving for company, not reveling in company, not courting company. It is not value that calls for hatred of company or that one should dislike being around people. If the people are there, fine, be happy in their presence. But know that you do not require people to be happy. Vivikta des’s sevitvath( love of quietude, in which one is happy with oneself), and aratih janasathsadi ( non- reveling in the presence of company) , are companion values, complementing each other. It is not that a quiet place in itself is intrinsically something good, or that the presence of company is something bad. But the values are for a happy, non-securing mind that loves being with itself. It neither revels nor hates company. With these values, I will have composure whether I am with people or without them. Someone who seeks seclusion out of hatred of people is not expressing these values. But one the other extreme, courting the company of people all the time, trying to escape from oneself, is not any more desirable than the fear of people.

So, an attitude that is desired is not hatred of people but a simple love of quietude. That is, because I love to be with myself I do not court company. This attitude establishes the right frame for a contemplative mind- for a mind given to vicara, inquiry into the basic profound questions about myself. Who am I? What is this creation? Who is God? What is the relationship between me, God and the creation? Such an inquiry requires special sensitivity of the mind. To appreciate the knowledge of the Self , to see the Self for the non- objectifiable wholeness which it is, requires a mind that is contemplative and sensitive. The mind should be highly sensitive, but not the sensitivity characterized by getting hurt at every turn. Values come when I thoroughly understand my relationship to people, places and things around me.. Pride and pretence, which court hurt, drop away from me; and non-harmfulness and accommodation, which soften hurt, become natural to me. Vivikta des’s sevitvath, resorting to a quiet place, and aratih janasathsadi ,absence for the need for a company, are attitudes which establish such a contemplative mind centered on Self-knowledge.

On the superficial level, a Manager imbibing such values(like Aratih Janasamsadi (lack of craving for company) and Vivikta desa sevitvam(love of quietude) may be a considered a failure in dealing with people(both inside and outside the organisation).However, if we think of the imperative need of his/her being contemplative in certain situations, especially where he requires to be left with him/herself, the advantage of having such golden values are obvious. Moreover, 'craving for company' itself may be unbecoming of a Manager and sullen his image.



VALUE 19: “TATTVAJANANARTHADARSANAM”: Keeping in View the Purpose of Knowledge Truth”:
Tattva means ‘Truth’(as the irreducible reality of anything and everything), Jnanam is ‘knowledge' (the sought-for-knowledge), Artha means purpose (or goal), and Darsanam is ‘sight’ or ‘vision’. Thus, tattvajnanarthadarsanam is ‘keeping in view the purpose of the knowledge of Truth’. Tattvajnanam(knowledge of Truth) is the Jneyam of the ‘things to be known’ in life for which the values called jnanarth prepares the mind The basic knowledge of truth can also be called the knowledge of the Self, atmajananam.. In fact, this value can be described as not losing sight of Self-knowledge as one’s primary goal. It also means having an overwhelming value for that goal so that it does not become eclipsed by other goals.


Self-Knowledge, for what purpose? All human purposefulness, with collective Sanskrit name purusartha (fron purusa, ‘human being, and artha, ‘purpose’), can be classified under four headings . The fourfold human aims purusartha in life are:
Dharma (Ethical standards): the goal of conforming one’s behaviour to scripturally sanctioned ethical norms in order to obtain merit or avoid demerit in this life or the next.; or for the one who is not adherent to any particular scriptural sanctions, simply the universal set of ethical standards maintained by human free will and shaped by one’s wish to be treated in a certain manner by one’s fellow human beings.

Artha(security or means): the goal of acquiring all the things which one thinks will make one secure - money, prioperty,possessions, power, influence, name and fame.

Kama(pleasures/desire): the goal of enjoyingthe varieties of pleasures life affords - physical comforts,sensory delights,, mind-pleasing escapes.

Moksha(liberation): the goal of discovering freedom from the hands of time- freedom from change, age, death, grief,,loss,escape from a never-ending sense of inadequacy and incompleteness, from all forms of limitations; the desire to be rid of desire itself.



Looked at from the standpoint of the four-fold humanaims(purusartha), Self-knowledge atmajnanam or knowledge of truth(tattvajnanam) does not fit into any of the first three categories. Self-knowledge is not meant for obtaining merit(punya) nor for the avoidance of demerit(papa). It is also not a commonsense ethical standard serving the interest of free-willed, self-conscious being interacting with one another. Thus, the purpose of Self-knowledge is not to serve scriptual or commonsense ethics. Similarly, Self-knowledge does not result in the gain of either securities(artha), or pleasures(kama), as actions, efforts are required to gain securities or pleasures. Particular knowledge shapes the effort, which does the job.

Thus, there is one category moksa(liberation) where "TATTVAJANANARTHADARSANAM”
fits.The value of "TATTVAJANANARTHADARSANAM” means keeping in sight the goal of moksa, complete freedom from the human sense of of bondage (limitation,incompleteness,inadequacy) by the seeker called mumuksu, who never loses sight of the freedom he seeks or compromises or settle for a lesser thing. Swami)Dr.) Parthasarthy has very beautifully exemplified: "like a salmon out of the ocean of back into the river from which it came, where, against all odds, the fish battles the current in the single-pointed drive, back to its place of origin, so too, does the mumuksu seek freedom- a freedom that is discovered in the knowledge of the tattva, the truth of the origin."

Just as a mumuksu aspires for the knowledg eof of truth for his liberation(achievement of final goal), similarly the Manager should keep him/her-self adequately informed about all truths(factual information) impinging upon his/her organisation, so that he is fully armed with pertinent relevant data to assist hem/her in taking correct decision for achievement of the organisational goals.



VALUE 20: “ADHYATMAJNANA NITYATVAM”: Stability in the Knowledge of Truth:

Adhyatmajnana nityatvam, the19th value in the order told by Lord Krisna to Arjuna, is discussed here as the final 20th value for the sake of more logical analysis How does one gain the tattvajnanarth-adarsanam, of not losing sight of the knowledge of truth (tattvajnanam ), as one’s primary goal? For any knowledge to be discovered there must be a valid, effective and appropriate means available to know that which is sought to be known. Adhyatmajnana nityatvam alone is the value, which fulfils the desire for liberation, which has matured into inquiry into tattva, the Truth. Adhyatma means ‘centred on atma’ or spiritual, Jnana is ‘knowledge’. Thus, Adhyatmajnanam is the knowledge for which the subject matter is atma, oneself or spirituality. Nityatvath is ‘constancy in spirituality or knowledge centered on Self . Such Self- knowledge can be found in the teachings of Vedas, Upanisad or Vedanta. In fact, the very word Upanisad etymologically means Adhyatmajnanam(spirituality). So, the value called Adhyatmajnana nityatvam (stability in spirituality or knowledge of Self) is a value of constancy in the study of the scriptures relating to the spirituality.
To gain knowledge of Self, the study of Vedanta sastra (scripture) involves three things: hearing (sravanam), reflection (manana), and contemplation (nididhyasanam). These are the three things which constitute Adhyatmajnana nityatvam ( constancy centered on Self-knowledge). Of these, Sravanam is the primary means. Reflection and contemplation are concurrent but secondary means, being simply aid to sravanath. The basic ‘hearing’ is listening to the words and sentences of Vedanta scripture unfolded by a teacher of Vedanta. Sravanam also includes the ‘hearing’ that occurs when one, by oneself, studies the written scriptures in order to find out what Vedanta has to say about oneself, about the world and about God.

Vedanta unfolds what Lord Krisna calls jneyam which means ‘that –which- is- to- be- known’, that ultimate knowledge which is liberation itself. The ultimate jneyam of Vedanta is stated cryptically in the scriptures in aphorisms called mahavakya, ’great statements’ taught by teachers to the students. Study of the great statement like ‘Tattvasmi’ (That thou art’), requires an in- depth inquiry asking questions by the seeker like: 'Is it a factual statement or mere a mystic one? What meaning Vedanta gives to this statement? What, if any thing, does it mean to me right at this moment that I am a ‘thou’ which is’ that’? What is the connection between them? ' The answers to these and similar questions are found by studying the scriptures and other supporting sentences which expound the great statements. Using the words of Vedanta to ‘see myself’ is like using my eyes to see colours.
For the present day Manager, the value like Adhyatmajnana nityatvam, may be required in the form of siritual quotient. For a good Manager not only an IQ(Intelligence Quotient) and EQ(Emotional Quotient) are required, but SQ(Spiritual Quotient) is also necessitated, as an additional achievement. Constancy in spirituality will certainly help him inculcate moral and ethical values to sensitise him/her as a more human being than functioning like a machine, in the ultimate reckoning.



Conclusion
Thus, the attitudes and ways of thinking called jnanam values as specified have relevance for ever 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 steay. 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 become 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 manager sadhaka clearly sees the facts for what they are and can make and act upon a fact-based judgment free from subjective interpretation or need. A person not affected by the situation is the person who can be most effective in the situation. We may conclude this humble attempt with:

vihaya kaman sarvan pumans carat nihsprha
nirmamo nirahankarah sa santim adhigacchati(Bhagwad Gita 2.71)
" A person who has given up all desires for sense gratification, who lives free from desires, wwho has given up all sense of proprietorship and is devoid of false ego - he alone can attain real peace."
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REFERENCES
1. Rokeach, M. ; The Nature of Human Value: Free Press, New York (1973), p.5
2. Kar, Bijayananda,Prof.: Value Perspective in Indian Philosophy: Mittal Publications, New Delhi(2000);Preface page vi.
3. Gupta, N. L. Dr.: Human Values for the 21st Century: Anmol Pubs.Pvt. Ltd., New Delhi(2002), Page2.
4. ibid Page 2
5. Parthasarthy, Swami(Dr.): Human Values and Management: 20 Key Principles for Modern Management: Ane Books, New Delhi(2006 ) P, Pages 17-51
6. Prabhupada Bhaktivedanta, A.C.,Swami: Bhagwad Gita: As It Is: Bhaktivedanta Book Trust, Mumbai(2006 Reprint); Chapter 13.8,Page 573.
7. . Prabhupada,Bhaktivedanta,A.C.,Swami: Bhagwad Gita: As It Is: Bhaktivedanta Book Trust, Mumbai (2006 Reprint); Chapter 2.71, Page 143.
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Mr.V.P.Bhatia,MBA(HRM), who retired as Assistant Director from the MHA, GOI, is a vedic scholar(student) doing research on 'Relevance of Vedic Ethics and Values for Modern Management' with Dr. Ravi Prakash Arya(www.vedascience.com): E-Mail ID: vpbhatia39@yahoo.com or vedprakshbh@gmail.com