INSTITUTE OF MANAGEMENT STUDIES - … · Sources of Indian Ethos in Management Page | 3 5) Team Spirit: Treat work as YAJNA – together i.e. T- Together E- Everyone, A- Achieves,

INSTITUTE OF MANAGEMENT STUDIES

D.A.V.V

2017-19

Lecture Notes of Dr P.N. Mishra :

Sources of Indian Ethos in Management

Edited By: Prepared By :

Amrata Ropeta

Arushi Pandit

Arvind Patidar

Jayant Verma

Kuldeep Birla

Pranav Nigam

Smriti Mishra

Stuti Arora

Pranav Nigam

S Smriti Mishra


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Table of Content

Introduction …………………………………………………………1

Vedas and Its Samhitas………………………………………………6

Shashtras……………………………………………………………14

Brahmana…………………………………………………………...16

Puranas…………………………………………………………...…19

Smriti…...………………………………………………...................23

Buddhism…..……………………………………………………….25

Ramayana……...…………………………………………………....31

Mahabharata………………………………………………...………33

Shrimad Bhagavt Geeta………………………………………..……35

Mahaveer and Guru Granth………………………………………….37

Kabir and Rahim…………………………………………………….41

Ramcharitmanas……………………………………………………..42

Local Idioms and Phrases…………………………………………....40

Folk Songs and Folk Tales…………………………………………..41


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Introduction:

“It is already becoming clear that a chapter which had a western beginning in

business management will have to have an Indian ending, when the world adopts rich

thoughts of Indian ethos and wisdom, if it is not to end in the self-destruction of the

human race”. – Arnold Toynbee, Nobel Laureate

Cambridge Advanced Learner’s Dictionary defines Ethos as “the set of beliefs, ideas, etc.

about social behaviour and relationship of a person or group”

while Oxford Advanced Learner’s Dictionary defines it as “the moral ideas and attitudes

that belong to a particular group or society”. Ethics is the part of philosophy that talks

about good and evil but today rarely any business school would have left which does not

provide lessons on Ethics. Some philosophers call ethics the "Science of Morality",

morality is what someone thinks or feels is good or bad. However, other philosophers

believe that ethics is subjective. This means that they think what is right for me is

whatever

I say is right. This means that ethics is just a person's own morality. These philosophers

do not think that ethics is the same for all people. There might be social, organization and

personal ethics. Here, our concern is Indian Ethics whose foundation is presented below:

Foundation of Indian Ethos:

1) Know Yourself: Who are you? All of us are part of supreme power (GOD) and

hence all of us have all the divine qualities like integrity, patience, courage and

loyalty, forgiveness, service attitude etc., so If we try to develop

ourselves by improving our qualities we will not only make ourselves happy but

also the society be live in.

2) Holistic Approach to Life: We should behave in the same way, which we expect

from others. Efficiency and effectiveness in an organization will increase only

when there is co-operation team spirit and positive energy in employees.

3) Sewa Or Service Attitude: The person should have altitude of service providing

and at the same time have only i.e. smile on face.eg: organization should be service

oriented not only profit oriented will happen automatically , provide best possible

service to your entire customer.

4) Self Sacrifice: Self-sacrifice refers to sacrifice of self-ego. We should be ready

to sacrifice for others.


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5) Team Spirit: Treat work as YAJNA – together i.e.

T- Together

E- Everyone,

A- Achieves,

M-More

6) Present Moment: Think only about what is there in front of you at present as we

cannot change the past or predict future. So have total focus and dedication present

in current situation Do not take unnecessary stress of work, take it as a play.

7) Perfection In Work: Bhagwad Gita emphasizes on while doing our present

duty we should use our wisdom and perform with utmost concentration.

Indian Ethos in Management:

Indian management is slowly emerging to promote equally excellence and spiritual

enrichment both in individual and collective life.

The salient ideas and thoughts of Indian ethos in management revealed by our

scriptures are:

1) “Atmano Moksharathan, Jagat hitaya”

All work is an opportunity for doing good to the world and thus gaining

Materially and spiritually in our lives.

2) “Archyet Dana Manabhyam”

Worship people not only with material things but also by showing respect to their

Ever present divinity within.

3) “Atmana Vindyate Viryan”

Strength and inspiration for excelling in work comes from the divine, God within,

through prayer, holy readings and unselfish work.

4) “Yogah karmasu kaushalam. Samatvam yoga uchyate”

He who works with calm and even mind achieves the most

5) “Yahishi Bhavana yasya siddhi bhavati tadrishi”

As we think, so we succeed, so we become. Attention to means ensures the end.

6) “Parasparam bhavayantah shreyah param bhavapsyathah”

By mutual co-operation, respect and fellow feeling, all of us will enjoy the highest

Good both material and spiritual.

7) “Tesham sukhm tesham shanty shaswati”

Infinite happiness and infinite peace comes to them, who see the Divine in all

Beings.

8) “Paraspar Devo Bhav”

Regard the other person as a divine being. All of us have the same consciousness

However, our containers are different.


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Following are the Important Sources of Indian Ethos in Management

Vedas ( वेद ):

“The author of the great epic Mahabharata, Veda Vyas was the first and greatest

Acharya of Sanatan Dharma. He is credited for classifying the four Vedas, who

composed the 18 Puranas and recited the great Mahabharata. In fact, the Mahabharata is

often called as the fifth Veda.”

The Vedas are the foundational scriptures of humanity. Vedas are referred to as

‘SHRUTI’ Which means something that is heard. It includes elements such as liturgical

material as well as mythological accounts, poems, prayers, and formulas considered to

be sacred by the Vedic religion.

The origin of the Vedas can be traced back as far as, when a large group of nomads

called the Aryans, coming from central Asia, crossed the Hindu Kush Mountains,

migrating into the Indian subcontinent. This was a large migration and used to be seen

as an invasion. Scholars, however, do not unanimously accept this invasion hypothesis,

today. All we know for certain, mainly through linguistic studies, is that the Aryan

language gained ascendency over the local languages in the Indian sub-continent. The

language of the Vedas is only Sanskrit which can be called as Vaidik, an ancestor of

most of the modern languages spoken today in South Asia and Europe.

Authorship of The Vedas :

We do not know much about the authors of these texts: In Vedic tradition the

focus tends to be on the ideas rather than on the persons, which may allow one to look

at the message without being influenced by the messenger. Vedic literature is religious

in nature and as such tends to reflect the worldview, spiritual preoccupations, and social

attitudes of the intellectual class of ancient India. According to a view, the vedas were

first composed sometime in the north-western region of the Indian subcontinent -

present day Pakistan and northwest India - and they were transmitted orally over many

generations before eventually being committed to writing. Like the Homeric epics, parts

of the Vedas were composed in different periods. The oldest of these texts is the Rig-

Veda, but it is not possible to establish precise dates for its composition. According to

one view, the entire collection was completed by the end of the second millennium

BCE.


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Contents of the Vedas

The Vedas are made up of four compositions, and each veda in turn has four parts

which are arranged chronologically.

The Samhita are the most ancient part of the Vedas, consisting of hymns of

praise to God.

The Brahmana are rituals and prayers to guide the priests in their duties.

The Aranyakas concern worship and meditation.

The Upanishads consist of the philosophical teachings

Difficulties in Understanding Vedas There is a communication gap between knowers of Vedic Scholars and Modern

Scholars.

Those who know Veda’s, they have little knowledge of modern science and

Modern scholars who know modern science have little knowledge of Veda’s.

Fortunately, there is a small class or group of scholar who have knowledge of

modern subject and working knowledge of Veda’s, they are highly motivated

and working hard to receive the vedic knowledge .

The Samhita

Rig-Veda Samhita is the oldest of the four Veda’s and consists of 1028 hymns of

praising the ancient gods.

Yajur-Veda Samhita is used as a handbook by priests performing the Vedic

sacrifices to sustain the operations so that no problem may arose.

Sama-Veda Samhita consists of chants and tunes for singing at the sacrifices.

Atharva-Veda Samhita according to one view preserves many traditions which

pre-date the Aryan influence and consists of spells, charms and magical formulae.

The Upanishads

The Upanishads were so called because they were taught to those who sat down

beside their teachers. (upa=near, ni=down, shad=sit). These texts developed from

the Vedic tradition, but largely reshaped Hinduism by providing believers with

philosophical knowledge.

The major Upanishads were largely composed between 800-200 BCE and are partly

prose, partly verse. Later Upanishads continued to be composed right down to the

16th century. Originally they were in oral form.The early Upanishads are concerned

with understanding the sacrificial rites.

Central to the Upanishads is the concept of brahman


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Upvedas :

The supplementary texts of the four Vedas are called Upavedas or "sub-Vedas"

(up means subsidiary). There are four Upvedas. Ayurveda (the medical science) is

related to Rigveda; Dhanurveda (science of defense and war and the making of its

related appliances) is related to Yajurved; Gandharvaveda(science of music, both

singing and instrumental) is related to Samveda; and Tantraveda( the science of

instrument making )is related to Atharvaveda.Only, the Ayurveda, is still in

existence but not all of its books are available.

Types of Vedas and Their Upvedas

1. Rig Veda

The Rig Veda is the oldest of the Vedas. All the other Vedas are based upon it and

consist to a large degree of various hymns from it. It consists of a thousand such

hymns of different seers, each hymn averaging around ten verses. The Rig Veda is

the oldest book in ancient Sanskrit or any Indo-European language. Its date is

debatable. Many scholars who have understood the astronomical references in the

hymns, date the Rig Veda as before 4000 B.C., perhaps as early as 12,000. Modern

western scholars tend to date it around 1500 B.C., While the term Vedic is often

given to any layer of the Vedic teachings including the Bhagavad Gita, technically it

applies primarily to the Rig Veda.

The Rig Veda is the book of Mantra. It contains the oldest form of all the Sanskrit

mantras. It is built around a science of sound which comprehends the meaning and

power of each letter. Most aspects of Vedic science like the practice of yoga,

meditation, mantra and Ayurveda can be found in the Rig Veda and still use many

terms that come from it.

While originally several different versions or rescensions of the Rig Veda were

said to exist, only one remains. Its form has been structured in several different

ways to guarantee its authenticity and proper preservation through time.

Ayurveda, Upveda of Rig Veda offers a unique blend of science and philosophy

that balances the physical, mental, emotional and spiritual components

necessary for holistic health.


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Some interesting facts about the Rig Veda –

1. The Rig Veda is the oldest text in any Indo-Europian language and it might have

originated as early as 1700 BC, According to one view before the existence of most

religions.

2. It is a collection of Vedic age Sanskrit hymns that were passed down orally

through many generations, before eventually being written down.

3. Many verses of the Rig Veda are still used as very important Hindu prayers and

during rituals.

4. The Rigveda contains many secrets and explanations about the origin of the world,

the greatness of the Gods and a lot of advice for living a fulfilling and prosperous

life.

5. The Rig Veda is divided into 10 books or mandalas, which consist of 1028 hymns

called sukta that were supposed to be used in rituals.

6.Indra is the main deity mentioned in the Rig Veda .

7. The fire God Agni, the sky God Varuna, and the Sun God Surya were some of

the other main deities who were prominent in the Rig Veda alongside older Aryan

deities.

8. Rudra, the God of storms and mountains as mentioned in the Rig Veda is the

origin for Lord Shiva, the Hindu God.

9. Lord Vishnu who is one of the Trimurti of Hindu Gods was also a deity, as

mentioned in the Rig Veda. .

10. According to the Rig Veda, the Universe originated from Prajapati, the earliest

God and the principle source of creation.

11. Rig Veda had the original concept of the caste system .


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Ayurveda

Ayurveda is the oldest surviving complete medical system in the world. It is

from its ancient Sanskrit roots - ‘ayus' (life) and ‘ved' (knowledge) – and

offered a rich, and comprehensive outlook to a healthy life, Its origins,

according to one view go back nearly 5000 years, According to one’s view. It

was expounded and practiced by the same spiritual rishis, who laid the

foundations of the Vedic civilisation in India, by organising the fundamentals of

life into proper systems.

The main source of knowledge in this field therefore remain the Vedas, the

divine books of knowledge.The fourth of the series, namely Atharvaveda it

dates back to around 1000 BC, According to one’s view .// Of the few other

treatises on Ayurveda that have survived, the Most famous are Charaka Samhita

and the Sushruta Samhita which concentrate on internal medicine and surgery

respectively. The Astanga Hridayam is a more concise compilation of earlier

texts that was created about a thousand years ago.

As per the Ayurveda imponderable, indescribable and extremely subtle, The

primordial energy –flows from pure existence it is the creative force of all

action,. Matter and energy are so closely related that when energy takes form,

we tend to think of it in terms of matter only. And much modified, it ultimately

leads to the manifestation of our familiar mental and physical worlds.

To use Ayurveda in daily life, one has neither to accept nor even understand this

philosophy. But it does provide a deeper insight into how Ayurveda works

towards betterment of your health.

Ayurveda, therefore, is not simply a health care system but a form of lifestyle

adopted to maintain perfect balance and harmony within the human existence,

from the most abstract transcendental values to the most concrete physiological

expressions. “Based on the premise that life represents an intelligent co-

ordination of the Atma (Soul), Mana (Mind), Indriya (Senses) and Sharira

(Body). That revolves around the five dense elements that go into the making of

the constitution of each individual, called Prakriti. Which in turn is determined

by the vital balance of the three physical energies - Vata, Pitta, Kapha and the

three mental energies - Satwa, Rajas, Tamas”.


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2. The Sama Veda

The Sama Veda is the Veda of music and musical instruments. It consists of

various hymns of the Rig Veda put to a different and more musical chant.

Hence the text of the Sama Veda is a reduced version of the Rig Veda.

Its secret is in its musical annotation and rendering. The Sama Veda represents

the ecstasy of spiritual knowledge and the power of devotion. The Rig Veda is

the word, the Sama Veda is the song or the meaning. The Rig Veda is the

knowledge, the Sama Veda its realization. Hence the two always go together

like husband and wife.

The Samaveda comprises two major parts. The first part include four melody

collections (gāna, गान) and the second part three verse "books" (ārcika, आर्चिक).A

melody in the song books corresponds to a verse in the arcika books.The Gana

collection is subdivided into Gramageya and Aranyageya, while the Arcika

portion is subdivided into Purvarcika and Uttararcika portions. The Purvarcika

portion of the text has 585 single stanza verses and is organized in order of

deities, while Uttararcika text is ordered by rituals.The Gramageya melodies are

those for public recitations, while Aranyageya melodies are for personal

meditative use such as in the solitude of a forest.Typically, the Purvarcika

collection were sung to melodies described in the Gramageya-Gānas index, and

the rules of how the verses mapped to verses is described in the Sanskrit texts

such as the Puspasutra.

Just like Rigveda, the early sections of Samaveda typically begin with Agni and

Indra hymns but shift to abstract speculations and philosophy, and their meters

too shifts in a descending order.The later sections of the Samaveda, states

Witzel, have least deviation from substance of hymns they derive from Rigveda

into songs. The purpose of Samaveda was liturgical, and they were the

repertoire of the udgātṛ or "singer" priests.

Gandharva Veda – The Power of Sound and Healing Music

The Gandharva Veda is the Upaveda of the Sama Veda, which is associated

with musical rhythms, intonation and different ways of chanting the mantras.

The Gandharva Veda gives elaborate details of how different sounds and

rhythms, also called ‘Ragas’, are connected to and affect different aspects of this

Creation. For example there are different Ragas that are connected to and invoke

different states of mind or emotions. There are also specific Ragas for specific

http://www.swamipurnachaitanya.com/blog/mantra-shastra-the-vedic-science-and-power-of-mantras-part-1-M0003e000


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times of the day and even for specific seasons or times of the year. They are thus

as it were a translation of the rhythms that are present in Nature into the rhythms

of music and sound. And it is amazing to know that such profound knowledge

was already made available to us thousands of years ago.

Another aspect of this knowledge that can be found in the Gandharva Veda is

the different sounds and rhythms that are connected to different species and

animals. It not only talks about the sounds these animals make and how the

development of the full spectrum of sounds is connected to the process of

evolution of various species, it also talks about the different rhythms that are

connected to various animals.

The Power of Sound and Music

One example that can still be found in some places is the snake charmers, that

claim to subdue and ‘control’ snakes through certain musical melodies or rhythms

played on a type of flute. Nowadays snakes are often made to ‘dance’ using other

techniques while the ‘charmer’ pretends that it is because of the music, maybe

because this knowledge was also usually kept secret, and only given to the

deserving few, but it does seem to remind one of a past where these things were

actually possible. It also makes one wonder about stories told in other parts of the

world of people who were able to control other animals, such as rats and mice,

by simply playing the right melodies on a flute.

3. The Yajur Veda :

Yajurveda is a compound Sanskrit word, composed of yajus (यजसु)् and veda (वेद).

It translates yajus as "religious reverence, veneration, worship, sacrifice, a

sacrificial prayer, formula, particularly mantras muttered in a peculiar manner at

a sacrifice".Veda means "knowledge". Johnson states yajus means "(mostly)

prose formulae or mantras, contained in the Yajur Veda, which are muttered".

The Yajurveda (Sanskrit: यजवेुद, yajurveda, from yajus meaning "prose mantra"

and veda meaning "knowledge") is the Veda of prose mantras. An ancient Vedic

Sanskrit text, it is a compilation of ritual offering formulas that were said by a

priest while an individual performed ritual actions such as those before the

yajna fire.Yajurveda is one of the four Vedas, and one of the scriptures of

Hinduism. The exact century of Yajurveda's composition is unknown, and

estimated by some scholars to be around 1200 to 1000 BCE contemporaneous

with Samaveda and Atharvaveda.

The earliest and most ancient layer of Yajurveda samhita includes about 1,875

verses, that are distinct yet borrow and build upon the foundation of verses in


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Rigveda.The middle layer includes the Satapatha Brahmana, one of the largest

Brahmana texts in the Vedic collection.The youngest layer of Yajurveda text

includes the largest collection of primary Upanishads, which influenced to

various schools of Hindu philosophy. These include the Brihadaranyaka

Upanishad, the Isha Upanishad, the Taittiriya Upanishad, the Katha Upanishad,

the Shvetashvatara Upanishad and the Maitri Upanishad.

The Following paragraph will give some idea on things which are talked in

Yajur Veda-

“As fire, which is one, on entering creation, conforms its own form to the form of

each being, so also the One, the atman within all beings, assumes all forms, yet exists

outside. As the wind, which is one, on entering creation, conforms its own form to the

form of each being, so also the One, the atman within all beings, assumes all forms, yet

exists outside. As the sun, the eye of the whole world, is not touched by external blemishes

seen by the eye, so the One, the atman within all beings, is not touched by the sufferings of

the world. He remains apart. The One, the Controller, the atman within all beings, the One

who makes his own form manifold - the wise who perceive him established in themselves

attain - and no others - everlasting joy.” --- Krishna Yajur Veda

Dhanurveda

The Indian subcontinent is home to a variety of war styleground, strategies

weapon.

Sanskrit terms for "martial art" include dhanurveda (from dhanus "bow" and

veda "knowledge", literally the "science of archery" in Puranic literature, later

applied to martial arts in general) śastravidyā (from vidyā "learning ,

knowledge" and śastra "sword, weapon"), literally "knowledge of the sword".

The Vishnu Purana text describes dhanurveda as one of the traditional eighteen

branches of "applied knowledge" or upaveda. The historical form of wrestling

is called mallayuddha in the north and malyutham in the south.

In contemporary India, major martial arts styles practiced are Kalaripayattu in

Kerala, Southern India (an umbrella term for diverse armed and unarmed

styles), and Pehlwani wrestling in Northern India. Notable regional styles

include thang-ta from Manipur and gatka from the Panjab region.

Indian epics contain accounts of combat, describing warriors such as Bhima.

The Mahabharata describes an intense prolonged battle between Arjuna and

Karna using bows, swords, trees, rocks and fists. Another unarmed battle in

the Mahabharata describes two fighters boxing with clenched fists and fighting


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with kicks, finger strikes, knee strikes and headbutts. In the 3rd century,

elements from the Yoga Sutras of Patanjali, as well as finger movements in the

nata dances, were incorporated into martial arts.

Dhanurveda and Agni Purana

The earliest extant manual of dhanurveda is in the Agni Purana (dated to

between the 8th and the 11th century), The dhanurveda section in the Agni

Purana spans chapters 248-251. It divides the art into five parts, viz.

yantra-mukta (projectile weapons such as the sling or the bow),

pāṇi-mukta (hurling weapons such as the javelin),

mukta-sandharita or muktāmukta (weapons that can be used for either

hurling or thrusting, such as the spear),

hasta-śastra or amukta (melee weapons that do not leave the hand, such

as the sword),

bāhu-yuddha (unarmed fighting).

4). Atharva Veda

The Atharva Veda is the last of the Vedas. It has not always been accepted as a Veda,

which are often spoken of as three. It still contains many hymns from the Rig Veda

but also has some more popular magic spells which are outside of the strictly ritual-

knowledge orientation of the other Vedas.

Like the Rig Veda it is a collection of hymns but of a more diverse character, some

very exalted like the Rig Veda others of more common nature. As such it gives us a

better idea of the life of common people in Vedic times.

Atharvan is also an important figure in the Zoroastrian religion. Atar is the Persian

name for fire and the Atharvan is the fire priest. The deities of the Atharva Veda are

also the same as the Rig Veda although Rudra-Shiva assumes a more visible role. The

language is a little simpler and less variable in its forms.

The core text of the Atharvaveda falls within the classical Mantra period of Vedic

Sanskrit, during the 2nd millennium BC - younger than the Rigveda, and roughly

contemporary with the Yajurveda mantras, the Rigvedic Khatami, and the

Samaveda.There is no absolute dating of any Vedic text including the

Atharvaveda.The dating for Atharvaveda is derived from the new metals and items

mentioned therein; it, for example, mentions iron (as krishna ayas, literally "black

metal"), and such mentions have led some scholars to the estimate that the


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Atharvaveda hymns were compiled in the early Indian Iron Age, c. 1200 to 1000 BC,

corresponding to the early Kuru Kingdom.

The Atharvaveda Samhita contains hymns many of which were charms, magic spells

and incantations meant to be pronounced by the person who seeks some benefit, or

more often by a sorcerer who would say it on his or her behalf.The most frequent

goal of these hymns charms and spells were long life of a loved one or recovery from

some illness. In these cases, the affected would be given substances such as a plant

(leaf, seed, root) and an amulet .Some magic spells were for soldiers going to war

with the goal of defeating the enemy, others for anxious lovers seeking to remove

rivals or to attract the lover who is less than interested, some for success at a sporting

event, in economic activity, for bounty of cattle and crops, or removal of petty pest

bothering a household. Some hymns were not about magic spells and charms, but

prayer qua prayer and philosophical speculations.

Shashtras :

Through the Shastras or Vedangans are only six, which have been

described above. However, there are many popular text which goes by

the name of Shastra.

Shiksha Shashtra : This auxiliary discipline has focussed on the letters of the

Sanskrit alphabet, accent, quantity, stress, melody and rules of euphonic

combination of words during a Vedic recitation, form where all the text and

things are evolved for the use of read and written knowledge. Shiksha is the

oldest and the first auxiliary discipline to the Vedas, maintained since the Vedic

era. It aims at construction of sound and language for synthesis of ideas, in

contrast to grammarians who developed rules for language deconstruction and

understanding of ideas This field helped preserve the Vedas and the Upanishads

as the canons of Hinduism since the ancient times, and shared by various Hindu

traditions

Chhanda: This auxiliary discipline has focussed on the poetic meters, including

those based on fixed number of syllables per verse, and those based on fixed

number of morae per verse. The Chandas, as developed by the Vedic schools,

included both linear and non-linear systems.The system was organized around

seven major metres, according to Annette Wilke and Oliver Moebus, called the

"seven birds" or "seven mouths of Brihaspati", and each had its own rhythm,

movements and aesthetics wherein a non-linear structure (aperiodicity) was


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mapped into a four verse polymorphic linear sequence. Sanskrit metres include

those based on a fixed number of syllables per verse, and those based on fixed

number of per verse.

Vyakarana : It means "explanation, analysis", and also refers to ancient

Vedangas, or ancillary science connected with the Vedas – the scriptures of

Hinduism. Vyakarana is the study of grammar and linguistic analysis in

Sanskrit language. Vyakarana means "separation, distinction, discrimination,

analysis, explanation" of something the Vedic field of language analysis,

specifically grammatical analysis, grammar, linguistic conventions which

creates, polishes, helps a writer express and helps a reader discriminate accurate

language .

Nirukta : It is the explanation of words, particularly those that are archaic and

have ancient uses with unclear meaning. This auxiliary discipline has focussed

on linguistic analysis to help establish the proper meaning of the words, given

the context they are used in. Nirukta is the systematic creation of a glossary and

it discusses how to understand archaic, uncommon words. The field grew

probably because almost a quarter of words in the Vedic texts composed in the

2nd-millennium BCE appear just once. Vyakarana deals with linguistic analysis

to establish the exact form of words to properly express ideas, while Nirukta

focuses on linguistic analysis to help establish the proper meaning of the words,

given the context they are used in.

Kalpa : This field focussed on standardizing procedures for Vedic rituals, rites

of passage rituals associated with major life events such as birth, wedding and

death in family, as well as discussing the personal conduct and proper duties of

an individual in different stages of his life. The scope of these texts included

Vedic rituals, rites of passage rituals associated with major life events such as

birth, wedding and death in family, as well as personal conduct and proper

duties in the life of an individual Most Kalpasutras texts have experienced

interpolation, changes and consequent corruption over their history, and

Apasthamba Kalpasutra ancillary to the Yajurveda may be the best preserved

text in this genre.

Jyotisha : The science of tracking and predicting the movements of

astronomical bodies in order to keep time. It refers to ancillary science

connected with the Vedas – the scriptures of Hinduism. This field of study was

concerned with fixing the days and hours of Vedic rituals.


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Brahmans

“ Upanishad and Aranayak are the broader umbrella of brahman and they can be

put into different class”

The word is derived from the root ‘Brh’’ which means to grow or to evolve. In

the beginning it means sacrifice, then prayer and then it required its present

meaning of ultimate reality which evolves itself as this world. The Brahmans are

the first specimen of praise in the world. They are the prose commentaries on

various Vedic hymns. They are called liturgies. For example, Rigveda has two

Brahmana’s – Aitareya and knishitaki.

They contain rules and regulations for the sacrificial rituals while also explain the

meaning of hymns and chants and it also explain the Vedas in orthodox way.

They explain the hidden meaning behind the hymns and are ritualistic in nature.

They are expressions of the cause (hetu), etymology (nirvachana), censure

(ninda), doubt (sanshay) and injuction (vidhi). The Brahman is the changeless

essence which upholds the universe also indwells the human spirit. This

identification of the brahman (supreme self) with atman (individual self) is a

basic premise of the Upanishads, the ways through which this unity can be

realised, the central concern of its teachings.

Brahman is the truth and it is within us. Throughout the various Upanishads, it is

maintained that brahman is unknowable and indescribable. Nevertheless, the

desire to know the brahman comes from the very presence of brahman within us.

It is the working of this presence within us that we wish to know, and it is by

giving heed to this presence that we may know. Brahman resides in the spirit of

man, and can only be known through spiritual experience, not by logic. Its

revelation or realisation comes the moment the experiencer, experience and

experienced presence blend into one single whole, melting away the barriers that

separate the subject and the object. This moment of realisation is actually the

attainment of self-knowledge, the realisation of the unity of brahman (the

universal Self) with atman (the individual self). To merge into that essence and

attain unity with the all-encompassing and all-pervading Oneness is to shine forth

as brahman. This is the end of the spiritual journey, the realisation that ‘I am

brahman’, ‘Thou art brahman’, ‘Everything is brahman’, Brihadaranyaka and

other Upanishads repeatedly assert. This the highest knowledge, the realisation

of the self as one with eternity and infinity, unconditioned and self-existent,

beyond space and time, beyond causation.


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Upanishads

“Upanishad means To sit near Whom?

Answer: - Sit near Self, Sit near work”.

Upanishad, also spelled Upanishad, Sanskrit Upaniṣad (“Connection”), one of

four genres of texts that together constitute each of the Vedas, the sacred

scriptures of most Hindu traditions. Each of the four Vedas—the Rigveda,

Yajurveda, Samaveda, and Atharvaveda—consists of a Samhita (a “collection”

of hymns or sacred formulas); a liturgical prose exposition called a Brahmana;

and two appendices to the Brahmana—an Aranyaka (“Book of the

Wilderness”), which contains esoteric doctrines meant to be studied by the

initiated in the forest or some other remote place, and an Upanishad, which

speculates about the ontological connection between humanity and the cosmos.

Because the Upanishads constitute the concluding portions of the Vedas, they

are called Vedanta (“the conclusion of the Vedas”), and they serve as the

foundational texts in the theological discourses of many Hindu traditions that

are also known as Vedanta. The Upanishads’ impact on later theological and

religious expression and the abiding interest they have attracted are greater than

that of any of the other Vedic texts.

The Upanishads form the core of Indian philosophy. They are an amazing

collection of writings from original oral transmissions, which has been aptly

described by Shri Aurobindo as "the supreme work of the Indian mind". It is

here that we find all the fundamental teachings that are central to Hinduism —

the concepts of 'karma' (action), 'samsara' (reincarnation), 'moksha' (nirvana),

the 'atman' (soul), and the 'Brahman' (Absolute Almighty).The Upanishad are

composed during Mughal Age.

They also set forth the prime Vedic doctrines of self-realization, yoga, and

meditation. The Upanishads are summits of thought on mankind and the

universe, designed to push human ideas to their very limit and beyond. They

give us both spiritual vision and philosophical argument, and it is a strictly

personal effort that one can reach the truth.

Meaning of 'Upanishad'

The term 'Upanishad' literally means, "sitting down near" or "sitting close to",

and implies listening closely to the mystic doctrines of a guru or a spiritual

teacher, who has cognized the fundamental truths of the universe. It points to a

https://www.britannica.com/topic/Hinduism

https://www.britannica.com/topic/Yajurveda

https://www.britannica.com/topic/Atharvaveda

https://www.britannica.com/topic/Samhita

https://www.britannica.com/topic/Aranyaka


Page | 17

period in time when groups of pupils sat near the teacher and learned from him

the secret teachings in the quietude of forest 'ashrams' or hermitages. In another

sense of the term, 'Upanishad' means 'Brahma-knowledge' by which ignorance

is annihilated. Some other possible meanings of the compound word

'Upanishad' are "placing side by side" (equivalence or correlation), a "near

approach" (to the Absolute Being), "secret wisdom" or even "sitting near the

enlightened".

Time of Composition

Some Historians and Indologists have put the date of composition of the

Upanishads from around 800 - 400 B.C., though many of the verse versions

may have been written much later. In fact, they were written over a very long

period and do not represent a coherent body of information or one particular

system of belief. However, there is a commonality of thought and approach.

The Main Books

Although there are more than 200 Upanishads, only thirteen have been

identified out as presenting the core teachings. They are the Chandogya, Kena,

Aitareya, Kaushitaki, Katha, Mundaka, Taittriyaka, Brihadaranyaka,

Svetasvatara, Isa, Prasna, Mandukya and the Maitri Upanishads. One of the

oldest and longest of the Upanishads, the Brihadaranyaka says:

"From the unreal lead me to the real!

From darkness lead me to light!

From death lead me to immortality!"

The crux of the Upanishads is that this can be achieved by meditating with the

awareness that one's soul ('atman') is one with all things, and that 'one' is

'Brahman', which becomes the 'all'. Thirteen known Upanishads were composed

from the middle of the 5th century through the 2nd century bc. The first five of

these—Brihadaranyaka, Chandogya, Taittiriya, Aitareya, and Kaushitaki—

were composed in prose interspersed with verse. The middle five—Kena,

Katha, Isa, Svetasvatara, and Mundaka—were composed primarily in verse.

The last three—Prasna, Mandukya, and Maitri—were composed in prose.

Who wrote the Upanishads?

The authors of the Upanishads were many, but they were not solely from the

priestly caste. They were poets prone to flashes of spiritual wisdom, and their

aim was to guide a few chosen pupils to the point of liberation, which they


Page | 18

themselves had attained. According to some scholars, the main figure in the

Upanishads is Yajnavalkya, the great sage who propounded the doctrine of 'neti-

neti', the view that "truth can be found only through the negation of all thoughts

about it".

Other important Upanishadic sages are Uddalaka Aruni, Shwetaketu, Shandilya,

Aitareya, Pippalada, Sanat Kumara. Many earlier Vedic teachers like Manu,

Brihaspati, Ayasya, and Narada are also found in the Upanishads.

The human being is the central mystery of the universe holding the key to all

other mysteries. Indeed, human beings are our own greatest enigma. As the

famous physicist, Niels Bohr once said, "We are both spectators and actors in

the great drama of existence." Hence the importance of developing of what is

known as the "science of human possibilities." It was such a science that India

sought and found in the Upanishads in an attempt to unravel the mystery of

human beings.

How was Upanishad taught –

Before beginning the spiritual studies, such as Upanishads, it is customary that

the teacher and the students recite a Shaanti-Mantra together to invoke the

blessings of God, and to create an atmosphere, conducive to undertaking such a

study so that the mind is at rest, peaceful, ready to concentrate and alert. This

Shaanti mantra (hymn for peace) is found in Kathopanishad and Svetaasvatara

Upanishad from Krishna Yajur Veda:

“Om, Saha naavavatu, Saha nau bhunaktu,

Saha veeryam karavaavahai, Tejasvinaavadheetamastu,

ma vidvishaavahai, Om, Shaantih, Shaantih, Shaantihi.”

Important understandings of Upanishad: - Maha Vakyas from Upanishads:


Page | 19

1. Aham Brahmaasmi = I am Brahman (Brihadaaranyaka Upanishad – Sukla

Yajur Veda)

2. Ayamaatmaa Brahma = This Atman is Brahman (Maandookya Upanishad –

Atharva Veda)

3. Pragnaanam Brahma = Brahman is pure consciousness (Aitareya Upanishad

– Rig Veda)

4. Tat Tvamasi = That thou art = You are that Supreme Brahman (Chhaandogya

Upanishad – Sama Veda)

These four mahavakyas (great sentences) are considered the quintessence of the

Vedas.

The Aranyaka :-

Aranyaka literally means the forest therefore aranyakas are also known as

forest books.It deals with the mysticsm and symbolism of sacrifice and priestly

philosophy.The aranyaks contains traditional material between the mythology

and the rituals of samhitas and brahmans on one hand,and the philosophical

Upanishads on the other.They lay emphasis on meditation and are opposed to

sacrifices and many of the rituals.Their stress is on moral values.

The Aranyakas (Sanskrit āranyaka आरण्यक) are part of the Hindu śruti, the four

Vedas; they were composed in late Vedic Sanskrit typical of the Brahmana’s

and early Upanishads; indeed, they frequently form part of either the

Brahmana’s or the Upanishads.

Aranyakas are generally called the ‘forest books’ as they were studied in

forests away from the villages and towns. They mainly deal with the spiritual

life. They were meant

for the elderly people as they had passed out of Grihastha Ashram. They are

the concluding portions of the Brahmana’s. The Aranyakas deals with the

philosophy and

mysticism and not with the rituals. The philosophical portions of the

Brahmana’s have been separated in order to guide and use for the hermits

living in the jungles or forests.

The Aranyakas are ritualistic, treating of special ceremonies either

omitted or dealt with only in part in the Brahmana’s, and hence are


Page | 20

considered to be supplemental to the latter.

Only four Aranyakas are presently known to exist: the Aitareya (Rig-

Vedic) forming part of the Aitareya-Brahmana; the Kausitaki (Rig-

Vedic) whose third and final chapter is the Kanusitaki Upanishad; the

Taittiriya, of ten books, belonging to the Yajur-Veda; and the Brihad

(Yajur-Veda) which forms a part of the Brihadaranyaka Upanishad

attached to the Satapatha-Brahmana

Puranas

Mythology consists of tales called Puranas that convey the truths of Vedas and

Dharma Shastras in such a way an innocent child or an illiterate can understand

the religion very well. Puranas literally mean ‘indeed the old is new’. There are

eighteen Puranas. 18 Puran and 18 Up-Puran .The major ones are stated below:

* LORD VISHNU (Predominating Deity)

1.Vishnu Purana - 23,000 verses. Stories of various devotees; A description of

varnasrama; the six angas of the Veda; A description of the age of Kali; It

describes the Sveta Varaha Kalpa. It narrates the stories of Dhurva, Prahlada

and Bharata.

2. Naradiya Purana - 25,000 verses. This Purana contains a synopsis of

everything; it describes Jagannatha Puri, Dwaraka, Badrinatha, etc.

3. Padma Purana - 55,000 verses. Contains the glory of Srimad Bhagavatam; the

stories of Rama, Jagannatha, Matsya, Ekadasi, Bhrgu, etc.

4. Garuda Purana - 19,000 verses. Subject of Bhagavad-gita; Reincarnation;

Visnusahasranam; It describes the Tarsya Kalpa.

5. Varaha Purana - 24,000 verses. Describes different vrata; Lord Vishnu's

glories.

6. Bhagavata Purana - 18,000 verses. Most popular describing Vishnu’s ten

avatars.

* LORD BRAHMA (Predominating Deity)

1. Brahmanda Purana - 12,000 verses. Describes the Vedangas; Describes the

Adi Kalpa.

2. Brahmavaivarta Purana - 18,000 verses. Contains the glories and pastimes of

Radha and Krishna.


Page | 21

3. Markendeya Purana - 9,000 verses. Stories of Rama and Krishna.

4. Bhavisya Purana - 14,500 verses. Contains the glories of devotional service;

Prediction of Lord Chaitanya.

5. Vamana Purana - 10,000 verses. Contains the story of Lord Trivikrama.

6. Brahma Purana - 10,000 verses.

* LORD SHIVA (Predominating Deity)

1. Matsya Purana - 14,000 verses. Temple construction; Describes Vamana and

Varaha Kalpas.

2. Kurma Purana - 17,000 verses. Contains the conversation between Krishna

and the Sun-god; Danvantari; Describes the Laksmi Kalpa.

3. Linga Purana - 10,000 verses.

4. Siva Purana - 24,000 verses.

5. Skanda Purana - 81,000 verses.

6. Agni Purana - 15,400 verses.

Smriti :

Smriti (Sanskrit: स्मरृ्ि, Smrti,) literally "that which is remembered," refers to a

specific body of Hindu religious scripture, and is a codified component of

Hindu customary law. Smriti also denotes non-Shruti texts and is generally seen

as secondary in authority to Shruti.

Later Vedic literature which is also called the Smriti literature deals with the

laws and usage of customs of various classes. They also throw light on the

status of women. Smriti literature consists of Sutras, Vedangas and Upavedas,

Puranas, Epics and Dharam Shastras.

They are morals (DHARMA SHASTRAS) handed down by human authors.

There are 18 known smritis.

Here are the 18 smritis. The Smritis which talk about the code of conduct has

known to be changing over time to suit the times.

1. Angirasa Smriti

2. Vyaasa Smriti

3. Apaastamba Smriti

4. Daksha Smriti

5. Vishnu Smriti


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6. Yagyavalkya Smriti

7. Likhita Smriti

8. Samvartta Smriti

9. Shanka Smriti

10. Brihaspati Smriti

11. Atri Smriti

12. Kaatyaayana Smriti

13. Paraashara Smriti

14. Manu Smriti

15. Aushanasa Smriti

16. Harita Smriti

17. Gautama Smriti

18. Yama Smriti.

Ramayana:

Valmiki Ramayana is considered as a marvelous epic and the first written

literature in the Indian context. Over the centuries, several authors have explored

various dimensions of Ramayana ranging from philosophy, spirituality, politics,

economics, sociology, culture, literature, poetry and others. However

management does not seem to be a popular subject of analysis from the

Ramayana, although Valmiki Ramayana is pregnant with several lessons for

managers

.

Rama, “Epitome of virtue”

Sticking to some core values which are skipped in righteousness eventually leads

to success. The main protagonist, Rama, is depicted in Ramayana as an epitome

of virtue. He is an ideal king, an ideal son and pragmatic person. He sets high

ethical standards in warfare and invariably sides with dharma.

A random example of all successful business houses which have been around for

more than a century now – Siemens and Tatas, for instance- is ample proof that

ethics in business do pay dividends in the long run.

Here are few corporate lessons can be learnt from Ramayana and how they can

be applied in corporate world..

Team motivation is vital


Page | 23

Jamvant motivating hanuman is a classic example of a good

manager helping his personnel to realize their potential and acting

accordingly.

SWOT Analysis

The SWOT (strength, weakness, opportunities and threats) analysis

is one of the most important aspects of modern day management. First you

need to ascertain the goals, or job to be done. Then, get mentally prepared

for it and have right plan. And then, analyze the strength and weakness of

the competitor and what threats and opportunities are there in the business.

Value your subordinates

A good manager is the person who can get his work done from the

rival managers. A good manager listens to what his subordinates have to

say and tries to keep them together especially when the organization needs

them the most. But Ravana’s mismanagement was responsible for

Vibhishan leaving him.

Importance of communication

The cause of mortal enmity between brother Sugriva and Bali

originated in a terrible miscommunication. The turn of events helped Rama

to do his bit. Lesson is to beware of miscommunication at any stage.

Apart from these number of other lessons could be learnt from the oldest epic

Ramayana.

Valmiki

Positive Transformation

Worry for good society

Power of good society

Ramo vigrahavan dharmaha

Chaturvida purusharthas

Ravana

Negative transformation

Lack of self control

Lack of critical thinking

Arishad vargas

Making enemies


Page | 24

Vishvamitra

Positive transformation-egotism to bhrahmrishi

Supremacy of destiny

Virtues of teacher

The Ramayana

According to one’s view, the Ramayana is one of India's best known tales.

It tells the story of Prince Rama who was sent into exile in the forest with his

wife, Sita, and his brother, Lakshamana.

Sita was abducted by the evil demon Ravana but ultimately rescued by Prince

Rama with the help of the Monkey God, Hanuman.

The story is written in 24,000 couplets.

The symbolism of the story has been widely interpreted but basically is the

story of good overcoming evil. Many people have said that it is a story about

dharma or duty.

The Vedas, being in the form of words, were orally taught by the sages to disciples in

Gurukula through the correct intonation of these words. Even now they are passed on to

the interested students in Veda Patashalas by learned pundits. Many philanthropists

support Veda Patashalas to maintain the Vedic traditions.

The Vedas classify all human pursuits into four common ends, known as purusharthas:

1. Dharma=ethics/righteousness .

2. Artha=securities/wealth

3. Kama=desires

4. Moksha=liberation

Thus, Vedas form basis of Indian Culture and they are regarded as a treasure for Indian

culture.

“When the Supreme Brahman decided to create the universe, Brahma was given the

portfolio for creation and with it the necessary energy to get ahead in this task. Brahma

thus became the recipient of the Vedas which are believed to be the very breath of the

Lord. The Vedas are primarily in the form of sound, symbolically and synoptically

contained in the primordial sound, the Omkara or Pranava. Hence Veda Sabdhas are

sensitive to vibrations and when uttered properly will have the desired effect. Just as

medicine fails to be effective if the other dietary restrictions prescribed by the doctor are


Page | 25

not followed, the Veda mantras become efficacious only when all other criteria such as

spiritual discipline and proper enunciation are followed meticulously”.

-The Hindu , March 06, 2010

Next important epic is Mahabharat. It is said that whatever is not there in

Mahabharata cannot be found anywhere in the world. Written in Sanskrit

language by Lord Ganesha and compiled by maharishi Vedvyas Mahabharata

gives us some intricate management lessons which are even relevant today.

Vedvyas was a contemporary of the grandsire Bhisma and had a firsthand

knowledge of most of the events described in the epic.

Research scholars feel that the original; work of called Jaya, written by

Vyasa to commemorate the victory of Pandava princes over the wicked

Kauravas, might have been a much smaller work comprising about 8800

verses.

This was subsequently revised and enlarged into Bharata, a work of 24000

verses, by Vaisampayana, a disciple of Vyasa, and recited during the

sarpayaga (serpent sacrifice) of Janameyaja, the great grandson of the

Pandavas hero Arjuna.

The final edition came to us is the work of Suta Ugrasravas , son of

Lomaharsana and was recited at the Sattrayaga (a kind of sacrifice)of the

sage Saunaka in the Naimisa forest.

It is this that has been called Mahabharata, due to the immense size and

its dealing with the story if people of the race descended from the ancient

Bharat, culminating in the war.

Management lessons from Mahabharata:

Background

Pandavas: Were exiled for 13 years. Have no kingdom. Their main strength both

in terms of political and financial power depends on their friends and relatives:

the Pancalas, The Yadavas, the Magadhas and the Chedis.

Kauravas:


Page | 26

In power for 13 years, Duryodhan has been a benevolent king. There is no

guarantee that the subjects really miss the Pandavas. Not only have they the

wealth and power of hastinapur, but also that of Indrapastha, the Kingdom that

the Pandavas had taken such labors to build and which had surpassed the hastina

of old in all degrees. Karna had gone for the nationwide conquering on behalf of

Duryodhana. They are the national sovereigns.

Motivation

Kauravas:

“Without war, will concede not a needle-prick of earth” – Duryodhana

Duryodhana was completely focused on the War. It was his moment of

truth. He had unsurped a kingdom, and he meant to keep it. He had resorted to

any means, foul or fair to get the Kingdom, which he believed to be rightfully his,

and was in no mood to give it up.

Pandavas:

“We fight over kingdom as dogs over a piece of meat”- Yudhishthira

The Pandavas had been humiliated, their wife insulted, their kingdom taken. But

still they wanted to avoid the War. The three elder Pandavas were against the war.

They even went as far as making an offer that they will stop the war in exchange

of 5 villages.

Preparation

Kauravas:

o Karna went on nationwide military mission, subdued the different

Kingdoms and acquired wealth. But it meant a loss in terms of both men

and money and creation of new enemies.

Pandavas:

o Though in exile they turned their attention to improving over their

weakness.

o Arjuna set out on a mission to acquire Duivyastras.

o Bhima met his brother Hanuman and got a blessing of enhanced strength.

o Yudhishthira acquired teachings from the various wide rishis, and also

learnt the Game of Dice from Gandharva Chatrasena, lest he was

challenged to yet another Dice game. It’s said that he had become

undefeatable in game of dice.


Page | 27

Turn your weakness into strength.

Other management lessons from Mahabharata:

Seize every opportunity-

Look out for opportunities outside your scope of work. Never hassle yourself too

much with the motive of defeating your competitor.

Win Allies-

Five brothers won against a hundred. How do you think Pandavas did that? The

relationship they established over the years paid off. You may be busy focusing

on your own growth at present, but you must start reaching out to people and

making allies.

Distribute Work-

The more people you have, working towards different goals, the more output is

going to be. One man leadership didn’t work for Kauravas and there is no way it

is going to work for you.

Commitment-

Once you are up for challenge, do not back out. Had pandavas fretted about being

negligible in number in comparison to the Kauravas, they would have never even

tried.

Note :

Managerial Learning in Surplus:

Our epics and holy books have been great source of information and inspiration

for the last many centuries. In addition to individuals and groups, various

organizations have been seeking guidance for improving different functionalities

and activities and effective management of human resources. Some of these

famous epics that contribute the most to ethos in management are:

Mahabharat

a

Ramcharitmanas

Ramayana

Bhagavad-

Gita


Page | 28

Various management lessons can be learnt from these books and can be applied

in corporate practical world. There are a number of books, journals and articles

available which talks about various management theories. They focused

management as an “Art” and “Science” of life.

But the way before modern days’ management gurus gave their theories,

principles and concepts of management the great writers like Tulsidas, Valmiki

had explained them in the ancient Hindu literature.

“Now as management students can we apply these morals of great epics to the

management???”

The answer is yes!!!

Arthashastra :

The Arthashastra (IAST: Arthaśāstra) is an ancient Indian treatise on

statecraft, economic policy and military strategy, written in Sanskrit.Likely to

be the work of several authors over centuries, Kautilya, also identified as

Vishnugupta and Chanakya, is traditionally credited as the author of the text.

The latter was a scholar at Takshashila, the teacher and guardian of Emperor

Chandragupta Maurya. However, scholars have questioned this identification.

Composed, expanded and redacted between the 2nd century BCE and 3rd

century CE, the Arthashastra was influential until the 12th century, when it

disappeared. It was rediscovered in 1905 by R. Shamasastry, who published it

in 1909. [The first English translation was published in 1915.

The title "Arthashastra" is often translated to "the science of politics", but the

book Arthashastra has a broader scope. It includes books on the nature of

government, law, civil and criminal court systems, ethics, economics, markets

and trade, the methods for screening ministers, diplomacy, theories on war,

nature of peace, and the duties and obligations of a king. The text incorporates

Hindu philosophy, includes ancient economic and cultural details on

agriculture, mineralogy, mining and metals, animal husbandry, medicine,

forests and wildlife.

The Arthashastra explores issues of social welfare, the collective ethics that

hold a society together, advising the king that in times and in areas devastated

by famine, epidemic and such acts of nature, or by war, he should initiate public

projects such as creating irrigation waterways and building forts around major

strategic holdings and towns and exempt taxes on those affected. The text was


Page | 29

influential on other Hindu texts that followed, such as the sections on king,

governance and legal procedures included in Manusmriti

Shrimad Bhagavad-Gita

Shrimad Bhagavad Gita

The Bhagavad Gita or "Song of the Lord" is part of the sixth book of the

Mahabharata, the world's longest poem.

Composed between 500 BCE and 100 CE, According to one’s view the

Mahabharata is an account of the wars of the house of Bharata.

It is one of the most popular Hindu texts and is known as a smriti text (the

remembered tradition). This is considered by some to be of less importance

than shruti (the heard text, such as the Vedas). It has, nevertheless, an

important place within the Hindu tradition.

The Bhagavad Gita takes the form of a dialogue between prince Arjuna and

Krishna, his charioteer.

Arjuna is a warrior, about to join his brothers in a war between two branches of

a royal family which would involve killing many of his friends and relatives.

He wants to withdraw from the battle but Krishna teaches him that he, Arjuna,

must do his duty in accordance with his class and he argues that death does not

destroy the soul.

Krishna points out that knowledge, work and devotion are all paths to salvation

and that the central value in life is that of loyalty to God.

Bhagavad-Gita is a conversation between Arjuna, a supernaturally gifted

warrior about to into battle, and Krishna, his charioteer. In the course of giving

Arjuna all manner of spiritual and material advice, Krishna explains Karma, the

self, the Supreme Self, the purpose of yoga, the difference between our self and

our material body, how our environment affects our consciousness, and how to

attain the perfection of life.

The Gita appears as a central chapter in Mahabharata, the history of greater

India. It is the essence of Vedic knowledge and one of the most important books

of Vedic literature.

Management lessons from Bhagavad-Gita:

“If you don’t fight for what you want, don’t cry for what you lost”


Page | 30

Work Commitment and Efficiency-

deZ.k;s okf/kdkjLrs ekaW Qys’kq dnkpuA~

ekaW deZQygsrqHkqZ` ekars laUxksLRodeZf.kAA

The true essence of “Karma” lies in these two lines. Every manager should focus

on their work without anticipating the result or outcome. You should not

concentrate so much on the final product and just enjoy the process of reaching

there. We get swayed away by our vision and rely on its success too much. We

forget it is pivotal to enjoy the whole process rather than just hoping for

something that you know anyway is uncertain.

Adaptation to Change and Innovation-

oklkafl th.kkZfu ;Fkk fogk; uokfu x`gkfr fujksijkf.kA

rFkk “kfjjkf.k la;fr uokfu nsghAA

It is easy to say versatility and adaptation are the keys to success. But the biggest

lesson for any entrepreneur is learning to adapt to changes quickly. Learn to adapt

innovate and implore new opportunities. Pave your journey like a traveler, who

is not attached to the city or any place but enjoys experience of all.

Controlling-

dzks/kkr~ Hkofr lEeksg% lEeksgkr~ Le`fr foHkze%A

Le`fr Hkza’kkr cqf) uk”k% cqf)uk”kr~ iz.k”;frAA

It is imperative for all managers to have control over their anger. With anger goes

away our ability to reason and we tend to become delusional. The individual gets

carried away from his goals in the state of anger. Therefore it is very important

for a manager to learn anger management skills.


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Equanimity of Mind-

;ksxk% LFkkr~ dq: dekZf.k laxe rRo /kuat;%A

flf) vfl/;ks% leks HkqRo leRoe~ ;ksxk mP;rsAA

One should do his one’s duty efficiently and with single minded devotion, without

any fear of success or failure in his or her work. A person’s mind should be at

peace and ease while doing such work without any fear of success or failure.

Buddhism, Mahavir and Guru Granth Sahib

“TEACHING OF BUDDHISM”

“I teach because you and all beings want to have happiness and want to

avoid suffering. I teach the way things are.”

– The Buddha

Siddhartha Gautama, the future Buddha, was born into a royal family in what is

now Nepal, close to the border with India. Growing up, the Buddha was

exceptionally intelligent and compassionate. Tall, strong, and handsome, the

Buddha belonged to the Warrior caste. It was predicted that he would become

either a great king or spiritual leader. Since his parents wanted a powerful ruler

for their kingdom, they tried to prevent Siddharta from seeing the unsatisfactory

nature of the world. They surrounded him with every kind of pleasure. He was

given five hundred attractive ladies and every opportunity for sports and

excitement. He completely mastered the important combat training, even

winning his wife, Yasodhara, in an archery contest.

Suddenly, at age 29, he was confronted with impermanence and suffering. On a

rare outing from his luxurious palace, he saw someone desperately sick. The

next day, he saw a decrepit old man, and finally a dead person. He was very


Page | 32

upset to realize that old age, sickness and death would come to everyone he

loved. Siddharta had no refuge to offer them.

The next morning the prince walked past a meditator who sat in deep

absorption. When their eyes met and their minds linked, Siddhartha stopped,

mesmerized. In a flash, he realized that the perfection he had been seeking

outside must be within mind itself. Meeting that man gave the future Buddha a

first and enticing taste of mind, a true and lasting refuge, which he knew he had

to experience himself for the good of all.

Doctrine Of Buddhism

1-The Truth of Suffering, or Misery (Duhkhasatya, ), that life is

suffering, including birth, disease, old age, and death;

2- The Truth of the Cause (Samudayasatya), that suffering is caused by desire

(tr.s.n.â) and by ignorance (avidyâ), which ultimately depend on each other.

This is the doctrine of Dependent Origination

3-The Truth of Cessation (Nirodhasatya), that suffering can be ended if its

causes, desire and ignorance, are removed. Again, in the Mahâyâna, we get the

notion that desire can be transformed rather than abolished, which strictly

speaking leaves us as part of the cycle of Dependent Origination; and

4-The Truth of the Way (Mârgasatya, ), which is the Middle

Way between the extremes of asceticism and indulgence. I might expect the

"Middle Way" to be , madhyamârga

Jainism

Jainism, traditionally known as Jain Dharma, is one of the most ancient

religious traditions of the Indian subcontinent with its origin rooted in

prehistoric times. Although it is now reduced to a minority religion in India and

elsewhere, there was a time when it dominated most parts of India and enjoyed

patronage from some of the most prominent rulers of ancient India.


Page | 33

Chandragupta Maurya, the first well known emperor of India, became a

follower of Jainism in the last phase of his reign and ended his life by fasting in

the true tradition of a Jain monk

Although it yielded place to Brahmanism and Buddhism, it left an indelible

impression on the canvass of Indian religious life. There is no exaggeration in

saying that it was not Buddhism but Jainism which lives in the core of Hinduism

in the form of some vital concepts and practices that are too difficult to ignore.

According to Jain beliefs, its doctrine is ancient and eternal. It is passed on to

humanity in each time cycle and becomes lost over a period of time. It reappears

again through the teachings of purified and enlightened beings known as

thirthankaras.

According to Jain tradition, the first to come upon earth in this time cycle to

reintroduce the ancient dharma was Rishabhanatha also known as Adinatha, the

first in the line of 24 thirthankaras who were destined to manifest upon earth.

Parshvanatha (877-777 BC) and Vardhaman Mahavira were the two in the

succession. Jainism played a significant role in the religious tradition of India.

Perhaps there is no other tradition in the country that left its impression so much

as Jainism upon the religious way of life which we now distinguish as the

Sanatana Dharma or more popularly Hinduism. Jainism stresses the spiritual

independence and equality of all life with a particular emphasis on non-violence,

which is now an essential component of Hindusim. Self-control (vrata) and

vigorous asceticism are the means by which Jains attain moksha or liberation

from the cycle of rebirth. It is in the rigors of the practice and the degree of

seriousness with which the ideals of asceticism are followed where Jainism stands

apart from both Hinduism and Buddhism

Lord Mahavir

Bhagwan Mahavira was the 24th Tirthankara of Jainism. Mahavir was the 24th

and last Tirthankara of Jainism. He was born in 599 BC near Vaishali in

Kundagrama. Mahavira belonged to Jnantrik Dynasty. He got enlightened under

a Sal Tree. He got kaivalya (death) on the bank of Rijupalika River. Diwali, was

the nirvana day of Lord Mahavira . Name of his mother was Trishala who was

siter of the King Chetak of Lichchavi. Sudharaman was the chief of Jainism

after death of Mahavira. Final compilation of Mahavira teachings took place in

5th or 6th century AD. Jain works were compiled in Vallabhi.


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Doctrain Of Jainism

Triratna i.e. Three Gems of Jainism.

The aim of existence is to attain through the triratna of

1. Samyak Shradha /Viswas (Right faith) : It is the belief in Thirathankaras.

2. Samyak jnan (Right knowledge) : It is the knowledge of the Jain creed.

3. Samyak Karma / Acharana (Right action / conduct) : It is the practice of the

5 vows of Jainism.

Pancha Mahavaratas i.e. Five Vows of Jainism.

VOWS OF JAINISM

There are five vows of Jainism:

• Ahimsa (Non-violence)

• Satya (truth)

• Achaurya or Asteya (non-stealing)

• Brahmacharya (Celibacy)

• Aparigraha (Non-attachment to temporal possessions)

Ramcharitmanas

Ram +charit(character)+manas(lake): Ramcharitmanas

Ramcharitmanas is the story of leaders and their sacrifices. It is the story of

different kind of characters and their different style of behavior, attitude,

communication and leadership style. The qualities of Rama which is mentioned

in by Goswami Tulsidas in Ramcharitmanas, can convert an individual to leader.

There are many stanzas in this book, where we find leadership concepts and its

traits, and whole story explains these traits beautifully.

Ramcharitmanas is an epic poem written in Awadhi dialect of Hindi,

composed by 16th century Indian bhakti poet Goswami Tulsidas. It literally means

“lake of the deeds of Rama”. Tulsidas was acclaimed in his lifetime to be a

reincarnation of Valmiki, the composer of the original Ramayana in Sanskrit.He

is also considered to be the composer of the Hanuman Chalisa, a popular

devotional hymn dedicated to Hanuman ji,the divine devotee of lord Rama. The

name is a compound of two Sanskrit words: Tulasī, which is an Indian variety of

the basil plant considered auspicious by Vaishnavas (devotees of god Vishnu and


Page | 35

his avatars like Rama), and Dāsa, which means slave or servant and by extension,

devotee. Tulsidas, which means a servant of the plant Tulsi.

A couplet of Sundara Kanda of Ramcharitmanas clearly advises us to ignore the

advice of a paid deputy, a doctor and a teacher who speak positively out of fear

or expectation of gain. A king who acts upon such motivated advice loses his

kingdom, his body and his righteousness as well.

When lord Rama decides to accept vibhishana in his fold, he does not simply

order the same, but he consults all the seniors advice before arriving at a decision.

Leadership traits could be learnt from this epic poem. Tulsidasji describe and talk

with various concepts of leadership and he is ready to discuss on various points.

We should review this great epic in the true light so we can the real trait of

leadership , ricky ponting-Australian cricket captain made a statement after lots

of criticism in Sydney Test match “We are the number one, we are so powerful

due to this reason we don’t know who can be our Role model”. Ramcharitmanas

is the answer for all those who are powerful and leading a great team. Every leader

should behave like Ram not Ravana.

You may be powerful, may be number one and even you can conquer

the world, but if you are not polite you are not benign, you are not ready to

forgive others not ready to respect others. Later or sooner time will come then

world will be against you and defeat is certain. So behave like Ram for a stable

and successful win.

Panchtantra

For more than two and a half millennia, the Panchatantra tales have

regaled children and adults alike with a moral at the end of every story.

Some believe that they are as old as the Rig Veda. There is also another

story about these fables. According to it, these are stories Shiva told his

consort Parvati. The present series is based on the Sanskrit original.

A king, worried that his three sons are without the wisdom to live in a

world of wile and guile, asks a learned man called Vishnu Sharman to

teach them the ways of the world.

Since his wards are dimwits, Vishnu Sharman decides to pass on wisdom

to them in the form of stories. In these stories, he makes animals speak

like human beings. Panchatantra is a collection of attractively told stories

about the five ways that help the human being succeed in life. Pancha

means five and tantra means ways or strategies or principles. Addressed

to the king's children, the stories are primarily about statecraft and are

popular throughout the world.

Hitopedasha Tales

http://en.wikipedia.org/wiki/Vishnu_Sharma

http://en.wikipedia.org/wiki/Vishnu_Sharma


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The Hitopadesha is a remarkable compilation of short stories. Composed by

Narayana Pandit, Hitopadesha had its origin around a thousand years ago. In

Indian Literature, the Hitopadesha is regarded more or less similar to the

Panchatantra. In the vein of Panchatantra, the Hitopadesa was also written in

Sanskrit and following the pattern of prose and verse. Hitopadesh tales are

written in reader-friendly way, which also contributed to the success of this best

seller after ‘Bhagwad Gita’ in India. Since its origin, Hitopadesa has been

translated into numerous languages to benefit the readers all over the world.

The term ‘Hitopadesha’ is a joint effort of two terms, ‘Hita’ (welfare/

benefit) and ‘Upadesha’ (advice/ counsel). As the term suggests, the

Hitopadesha is a collection of tales that counsel and advice for the

welfare and benefit of everyone. Imparting morals and knowledge,

Hitopadesha is one amongst the most widely read Sanskrit book in India.

The Hitopadesh is still very much popular children story book that

actually help them to develop into responsible and mature adults. Here

are provided some popular stories from Hitopadesha.

Jataka Tales

The Jataka tales date back to the third century BC and are considered the

oldest form of story-narrating practice. Lack of literacy in those days

necessitated the appointment of Jataka storytellers known as Jataka

bhanakas. The Jataka bhanakas would travel far and wide to propagate the

message of kindness, compassion, generosity, non-violence, self-sacrifice,

charity, refrainment from greed etc. through these stories. The Buddha

himself used jataka stories to explain concepts like kamma and rebirth and

to emphasize the importance of certain moral values.

The Jataka tales depict the Buddha in several of his births in the form of

animals. These stories, though simple, are high on moral content

considered good for one's emotional, moral and spiritual health. The

Buddha is the protagonist and the central character in each of these stories.

Over a couple of thousand years old, the Jataka tales are just as relevant in

content in the modern times. Perhaps, even more so. Living in fragmented

and nucleus families, children grow up on a staple diet of violence and

other negative traits they pick up from the TV. They do not have the luxury

of having the good ol' granny to educate them with moral teachings

imparted by such stories. In cultures where joint family systems are in

practice, one would find children well endowed with moral bearings and

emotional strength.

Guru Granth Sahib


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Guru Granth Sahib or Adi Sri Granth Sahib Ji (Punjabi ਗੁਰ ੂਗਰੰਥ ਸਾਹਿਬ; also

called the Adi Granth or Adi Guru Darbar) is more than just a scripture of

the Sikhs, for the Sikhs regard and respect the Granth (holy book) as

their living Guru. The revealed holy text spans 1430 pages and contains the

actual words spoken by the founders of the Sikh religion (the Ten Gurus of

Sikhism).

Guru Granth Sahib was bestowed the Guruship by the last of the human

form Sikh Masters, Guru Gobind Singh Ji in 1708. Before passing away, Guru

Gobind Singh Ji decreed that the Sikhs were to regard the Granth Sahib as their

next and everlasting Guru. Guru Ji said – “Sab Sikhan ko hokam hai Guru

Manyo Granth” meaning “All Sikhs are commanded to take the Granth as

Guru”. So today, if asked, the Sikhs will tell you that they have a total of 11

Gurus. (10 Gurus in human form, and the eternal shabad Guru, the Guru Granth

Sahib).

Unique amongst the world's major religious scriptures, while compiling the

Guru Granth Sahib, the Sikh Gurus incorporated not only their own writings,

but also included the writings of other contemporary saints from Hinduism and

Islam (including saints belonging to the lowest strata of untouchables in the

Hindu Caste System), who believed in the unity of God and denounced

superstition and caste. Further, the composition and compilation of the Guru

Granth Sahib was performed by the Sikh Gurus themselves, rather than being

performed by their adherents and followers, an aspect that has

been highlighted by historian-scholars while discussing the authenticity of the

preachings of the different teachers and prophets of the world, as known to

mankind today.

When one visits a Gurdwara (a Sikh temple), the Guru Granth Sahib forms the

main part of the Darbar Sahib or Main Hall. The holy book is placed on a

dominant platform and covered in a very beautiful and attractively coloured fine

cloth. The platform is always covered by a canopy, which is also decorated in

expensive and very attractive coloured materials. The text in which the Granth

is written is a script called Gurmukhi (literally "From the Guru's mouth"), which

is considered a modern development of the ancient language called Sanskrit.

Learning Of Guru Granth Sahib

The Guru Granth Sahib provides unique and unequalled guidance and advice

to the whole of the human race. It is the torch that will lead humanity out

of Kaljug, (the dark era) to a life in peace, tranquillity and spiritual

enlightenment for all the nations of the World. The main message can be

summaried as:

All Peoples of the World are Equal

http://www.sikhiwiki.org/index.php/Message_of_Guru_Granth_Sahib#All_Peoples_of_the_World_are_Equal


Page | 38

Women as Equals

One God for All

Speak and Live Truthfully

Control the Five Vices

Live in God's Hukam

Practise Humility, Kindness, Compassion, Love, etc. .

Some other Sources of Indian Ethos -

Kabir,

Rahim

Folk songs , says and Idioms

Local Languages and the list goes on…

Kabir

Kabir (Hindi: कबीर) was a 15th-century Indian mystic poet and saint, whose

writings influenced Hinduism's Bhakti movement and his verses are found in

Sikhism's scripture Adi Granth. His early life was in a Muslim family, but he

was strongly influenced by his teacher, the Hindu bhakti leader Ramananda.

Kabir is known for being critical of both Hinduism and Islam, stating that the

former was misguided by the Vedas and the latter by the Quran, and questioning

their meaningless rites of initiation such as the sacred thread and circumcision

respectively. During his lifetime, he was threatened by both Hindus and

Muslims for his views. When he died, both Hindus and Muslims he had inspired

claimed him as theirs.

Kabir suggested that True God is with the person who is on the path of

righteousness, considered all creatures on earth as his own self, and who is

passively detached from the affairs of the world. To know God, suggested

Kabir, meditate with the mantra Rāma, Rāma.

“पोथी पढ़ि पढ़ि जग मुआ, पंडित भया न कोय,

ढाई आखर प्रेम का, प़ेि सो पंडित होय।“

http://www.sikhiwiki.org/index.php/Message_of_Guru_Granth_Sahib#All_Peoples_of_the_World_are_Equal

http://www.sikhiwiki.org/index.php/Message_of_Guru_Granth_Sahib#One_God_for_All

http://www.sikhiwiki.org/index.php/Message_of_Guru_Granth_Sahib#Speak_and_Live_Truthfully

http://www.sikhiwiki.org/index.php/Message_of_Guru_Granth_Sahib#Control_the_Five_Vices

http://www.sikhiwiki.org/index.php/Message_of_Guru_Granth_Sahib#Live_in_God.27s_Hukam

http://www.sikhiwiki.org/index.php/Message_of_Guru_Granth_Sahib#Practise_Humility.2C_Kindness.2C_Compassion.2C_Love.2C_etc


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Kabir's legacy survives and continues through the Kabir panth ("Path of

Kabir"), a religious community that recognises him as its founder and is one of

the Sant Mat sects. Its members are known as Kabir panthis.

Rahim

Khanzada Mirza Khan Abdul Rahim Khan-e-Khana (17 December

1556 – 1627) (Urdu: عبدالرحيم خان خانان), also known as Rahim (رحيم) was

a poet who lived during the rule of Mughal emperor Akbar. He was one

of the nine important ministers (dewan) in his court, also known as the

Navaratnas. Rahim is known for his Urdu couplets and his books on

astrology. The village of Khan Khana, which is named after him, is

located in the Nawanshahr district of the state of Punjab, India.

Abdul Rahim was known for his strange manner of giving alms to the

poor. He never looked at the person he was giving alms to, keeping his

gaze downwards in all humility. When Tulsidas heard about Rahim's

behaviour when giving alms, he promptly wrote a couplet and sent it to

Rahim:-

"ऐसी दनेी देंन ज्यूँ, कित सीखे हो सैन

ज्ों ज्ों िर ऊंच््ो िरो, त््ों त््ों कनचे नैन"

"Why give alms like this? Where did you learn that? Your hands are as high as

your eyes are low"

Realizing that Tulsidas was well aware of the reasons behind his actions, and

was merely giving him an opportunity to say a few lines in reply, he wrote to

Tulsidas saying:-

"दनेहार िोई और ह,ै भेजत जो कदन रैन

लोग भरम हम पर िरे, तासो कनच ेनैन"

"The Giver is someone else, giving day and night. But the world gives me the

credit, so I lower my eyes."

His two sons were killed by Akbar's son Jehangir because they were not in

favour of Jehangir's accession to the throne at Akbar's death.

He is considered a Persophile.

Local Idiom’s and Phrases

https://en.wikipedia.org/wiki/Tulsidas


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These Idioms share cultural and historical information and broadens people’s

understanding and manipulation of a language. Among the various definitions

of idioms are: (1) the language peculiar to a people, country, class, community

or, more rarely, an individual; (2) a construction or expression having a

meaning different from the literal one or not according to the usual patterns of

the. It is the second definition that best suits the focus of this paper. Idioms

include all the expressions we use that are unique to Our Self , including cliches

and slang. Prepositional usage is also a common part of idiomatic expressons

but this paper addresses idioms as used in figurative language.

For Examples :

अपने मुुँह ममयाुँ ममट्ठू बनना - (स्वयं अपनी प्रशंसा करना ) - अच्छे आदममयों को अपने मुहुँ ममयाुँ ममट्ठू बनना शोभा नह ं देता ।

अक्ल का चरने जाना - (समझ का अभाव होना) - इतना भी समझ नह ं सके ,क्या अक्ल चरने गए है ?

अपना हाथ जगन्नाथ:- स्वंय के द्वारा ककया गया कायय ह महत्वपूर्य होता है. सौ सुनार की एक लुहार की :- एक महत्वपूर्य कायय कई अनगयल कायों से ज्यादा

सट क होता है. सौ चहेू खा के बबल्ल चल हज को :- धतूय व्यक्क्त द्वारा धधकावे का ककया गया

अच्छा कायय सर सलामत तो पगडी हजार:- व्यक्क्त बाधाओं से मुक्त हो जाये तो अन्य वस्तुओं

की परवाह नह ं करनी चाढहए. अतं भला सब भला:- यढद कायय का अतं अच्छा हो जाये तो पूरा कायय ह सफल हो

जाता है. अधजल गगर छलकत जाय:- मुखय व्यक्क्त ज्यादा धचल्लाता है, जबकक ज्ञानी शांत

रहता है. ना नों मन तेल होगा ना राधा नाचगेी:- कारर् समाप्त हो जाने पर पररर्ाम स्वतः

ह समाप्त हो जायेंगे. नांच ना जाने आुँगन टेढा:-स्वंय की अकुशलता को दसूरों पर थोपना.

Whereas Phrases are used In everyday speech, a phrase may be any group of

words, often carrying a special idiomatic meaning; in this sense it is roughly

synonymous with expression. In linguistic analysis, a phrase is a group of

words (or possibly a single word) that functions as a constituent in the syntax of

a sentence, a single unit within a grammatical hierarchy. A phrase typically

appears within a clause, but it is possible also for a phrase to be a clause or to

contain a clause within it. For Example :


Page | 41

Folk Songs and Folk Tales

India is a land of cultural diversities. Every region in India has its own

form of folk music. This rich tradition of folk music is very much alive in

not just rural India, but also in some metros. Though one may say that

music has acquired a totally different definition with the arrival of pop

culture and new age cinema, there are many who would beg to differ. The

realm of traditional folk music in India is very large and it is basically a

countryside representation of the urban Indian society. Many people tend

to mix up Indian folk music with tribal music. There is a huge difference

between thee two genres of music. Read on to know about folk music of

India.

Folk music is very different from classical music as well. To begin with,

it is not taught in the same way as classical music is taught. Classical

music usually requires a student devoting their entire life perfecting the

forms of this music. Folk music is more like a daily ritual without

affecting the daily lives of people. People learn it since their childhood

and grow up on these songs. One can always carry on with their daily life

routine while listening to or singing folk music. Most of the songs are

sung in small village functions like weddings, births, etc. It has many

forms including bhangra, lavani, dandiya and Rajasthani..

Folk music also uses a number of instruments. The refined versions of

these instruments are used for classical music. For instance the "Tabla",

which is a very important instrument of classical music, is used in a crude

form like daf, dholak or nal. The cruder versions of Sitar or Sarod are

used in folk music, which are known as ektara, dotar, saringda, rabab and

santur. Not all regions use the same instrument. In fact, the same

instrument may not even be called by the same name every where. Most

of these instruments are made of easily available material like bamboo,

clay pots, empty coconut shells, etc. Most of the folk music in India is

dance oriented and many popular forms of dance like Dandiya, Lavani,

Garba, etc. are danced along the tunes of popular folk music. They are

very enjoyable, as most of them very catchy tunes.

The folklores and folktales have been an eternal part of every culture

since ages. When it comes to Indian folk tales, the country of diverse

religions, languages and cultures has a complete range of tales and short

stories. Indian folklore has a wide range of stories and mythological

legends, which emerge from all walks of life. The interesting stories

range from the remarkable ‘Panchatantra’ to ‘Hitopadesha’, from ‘Jataka’


Page | 42

to ‘Akbar-Birbal’.

Not only this, the great Indian epics like ‘Ramayana’, ‘Mahabharata’ and

‘Bhagvad Gita’ are full of didactic stories inspired from the lives of great

souls. Being full of moralistic values, Indian folklore makes perfect

stories for children, who are required to be, instilled with right values. All

these ancient stories have been passed from generation to generation,

creating bondage of traditional values with present-day generation.

Documents

INSTITUTE OF MANAGEMENT STUDIES - … · Sources of Indian Ethos in Management Page | 3 5) Team Spirit: Treat work as YAJNA – together i.e. T- Together E- Everyone, A- Achieves,