THE MANAGEMENT GURU

KRISHNATHE MANAGEMENT GURU

NARAYANA

18th AMA WeekInspirations from Lord Krishna

05.09.2010Day of Transcendence

Mamata –AMA Centre for Indian Wisdom for Management

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Krishna — The Management Guru

Narayana ([email protected])

March 2011

Published byAhmedabad Management AssociationCore-AMA Management House • Torrent-AMA Management CentreATIRA Campus, Dr. Vikram Sarabhai MargAhmedabad 380 015, INDIAPhone: +91 79 2630 8601 • Fax: +91 79 2630 8606Email: [email protected] • Website: www.amaindia.org

Printed byN.K. Printers, Rakhial, Ahmedabad 380 023

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SPONSORSHIP COURTESY

Excel Crop Care Limited La Opala-RG LimitedMumbai Kolkata

Dedicated

with reverence to Guruji

Shri Vidya Prakasha Ananda Giri Swamiji

whose Gita Makarnadam

opened flood gates of consciousness

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Gratitude and admiration to

the visionary and the missionary of

Management Week Programmes of

Ahmedabad Management Association

Shri Mukeshbhai Patel

and

Shri. K.K. Nair

because of whose programme on

“Inspirations from Lord Krishna”

this book has come into its soulful existence

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From the President, AMA

It gives immense pleasure in bringing out the book "Krishna - The

Management Guru”, authored by none other than erudite Shri G. Narayana,

whom we all endearingly address as Guruji.

Till recently the Bhagavad Gita was regarded as a symbol of Indian

spiritualism. Now, however, it is being realized that Lord Krishna's

expositions enshrined in the 18 chapters of the Gita offer a holistic approach

to resolve any type of conflict or conflicting interests that managers

encounter every day.

Simple and yet evocative, Guruji has brought home the fact that the Gita,

though written thousands of years ago, is an outline of management

principles to achieve mental equilibrium and to overcome any crisis

situation. The Bhagavad Gita can be experienced as a powerful catalyst for

transformation, enlightening and leading us towards a harmonious and

blissful state of affairs in place of the conflict, tension, poor productivity,

and absence of motivation that are commonplace in business and elsewhere.

The modern (western) management concepts of vision, leadership,

motivation, excellence in work, achieving goals, giving work meaning,

decision making and planning, are all discussed in the Bhagavad Gita. The

difference according to Shri Narayana is that the Bhagavad Gita tackles the

issues from the grass roots level of human thinking. Once the basic thinking

of man is improved, it will automatically enhance the quality of his actions

and their results.

Shri Narayana rightly points out that the core lesson to be learnt from

Lord Krishna is that ethics whether in business or personal life are vital for

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success. A manager needs to be an educator, a guide and motivator for

people working with and under him.

We are deeply grateful to Shri Narayana for his vision and hard work in

presenting us with a simple treatise on Management Principles as outlined

in the Gita.

February 2011 Pankaj R. PatelPresident, AMA

Foreword

Management has been an ever new and constantly evolving subject since

the times human moved from the hunting and gathering stage and made a

conscious decision to form societies. It has become more and more

significant in the current scenario where there is an immense need for

leadership.

In countries where ancient civilizations existed, researchers have started

earnestly looking back to their roots and unearthing personalities who

contributed to the wisdom of the past. Of the many works in history and

mythology the actions and teachings of Lord Krishna in the Bhagavadgita,

in particular, has been intensely studied and a plethora of new management

concepts highlighted over the last few decades.

Sri Narayana popularly known as ‘Guruji’ in his book “Krishna, The

Management Guru” has made some most wonderful and astounding

revelations. To Guruji ‘Krishna’ came most naturally (going by his

personality both in society and organizations he had worked). His

Phones: (R) 040-23301212Office: 23453241Cell: 9440825555

No. 27, Ministers QuartersRoad No. 12

Banjara Hills, Hyderabad

D. SRIDHAR BABUMinister for Higher EducationNRI, A.P.AffairsGovernment of Andhra Pradesh

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thoroughness with the teachings of Krishna including Sri Garga Samhitha,

Bhagavatam, Mahabharatam, and Gopala Sahasranaam paints Krishna not

only as the divine guru, guide and philosopher, but also as a copious reserve

for learning myriad concepts of management.

A major part of the content in the book has been devoted to Bhagavadgita,

the essence of Krishna’s teachings .Guruji has elucidated the wisdom of

the 18 most precious gems applicable to management and leadership

situations. They are: encouraging leadership, present reality, work is the

way, seeing the unseen, work and knowledge, mutual support, leadership

by example, chaos and emerging leadership, protecting the right, learning

organization, self improvement, value adding leadership, roles and

relations, vision, conduct and character, inner power and final point,

empowering freedom, inspiring path shower and inspired path walker;

all of them are applicable to successful modern management.

A lot of effort has gone into the meticulous selection of 60 quotations from

Bhagavadgita which are relevant to the management system. One can see

from the following examples how pertinent they in fact are –

Staam stitikshasva Bhaarata

(Meet the change with patience and forbearance)

Abhyutthaanam adharmasya tadaatmaanam srujaamyaham

(when disorder arises, I create myself by assuming responsibility)

Shraddha mayoyam purusho

(A person is known by his dedication and commitment)

Vimrushaitad asheshena yadeschhasi tadaa kurus

(Analyze and evaluate this completely and do as you choose)

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The author has brought to light seven prominent areas related to

management and leadership education from the Bhagavadgita. They are,

transactional analysis, growing to knowing, appropriate internal

management, appropriate integrated management, perfect perception,

decision process and system, and spirit of management. He has also pointed

out the types of leaders and teachers exemplifying the characters of

Mahabhararta establishing Lord Krishna as the ultimate guru.

In the concept ‘appropriate internal management’, he outlines the four

spaces within, namely, organs, mind, intellect and ultimate as taught by

Krishna relating them to physical, emotional, intellectual and spiritual

areas of management. The author also goes into ‘beyond management’ at

many places and offers extended concepts to modern managers like the

four processes; nurturing, managing, leading and path making. He

elaborates the concepts into 64 glimpses. He explains in a lucid manner

the spirit of “Transformation and Transcendence”.

Sri Narayana Guruji has written the book with utmost care and

consciousness and also substantiates his thoughtsets with ample

illustrations, tables, and flow charts. He makes every attempt to

systematically ascertain the actions and teachings of Krishna. He proves

how Krishna is a great resource for imbibing the principles of management

— management of not only an organization but also the management of

the self. The effort of Guruji in bringing out wisdom that is equally essential

both to the organization and to the self from the ancient texts is indeed

highly commendable.

I have known Guruji Narayana since longtime and has been greatly inspired

by his works (books and articles) most of which are masterpieces. His

unending zeal to serve the society in every possible way is also exemplary.

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I’m confident this book which is the ultimate and the magnum opus on

Management will help in the elevation of any and every individual in

discharging his roles and responsibilities to reach the heights of

transcendence.

All Success.

(D. SRIDHAR BABU)

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Foreword

3-1-2011Gamdhinagar

KRISHNA SAMHITA

When Lord Krishna conveyed to Arjuna that I will come in every saga, theexpectation of an average reader is that the Krishna will be born with samePitambar, Murali and Morpanchh.

But Lord Krishna’s promise to Arjuna needs to be understood in properperspective. What the divine Lord meant was that “I will be availablewhen you feel you are clueless and when rightfully feel defeated”. Thus,there are two stages to discover Sri Krishna within. First, find out Arjunain yourself. Second, ask the right question to invoke the Lord. And youwill have your Krishna discovered. Guruji, in this volume, helps us inventboth these stages in our own work environment. He does this with hisinnate competent style and originality.

‘Krishna’ was a word to me when I first heard it from my father during mychildhood. It got duly ensconced with obedient faith. Today, the ‘word’has become my world with discovered echoes of ages, demystified Wisdomand demonstration of grand awareness. To me, the word Krishnaencompasses a larger dimension conveying new meanings at every turnand bend of my unfolding life with many including the Blessed and theblissful becoming Guides and mentors.

One such great person in this enriching journey as guide and co-traveler isG.Narayana or Guruji as he is fondly known. When I first glanced at thisbook authored by Guruji, my mind instantaneously recalled a beautiful

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Shloka – “Narayanena Swayam” from the sacred Geeta Mahatmya andfound myself transported into a state of blissful delight.

This inspirational experience is not new with Guruji’s books. His wordsflow remarkably like cascades of a waterfall, with all the freshness. Andwhatever he pens comes with ink of discovery. My ears remember howmelodious it was when I first heard the Shloka.

And today, once again, with this delightful discovery of Krishna, I hearVedvyasa saying, Ð¢ƒ¢ü² Ðíç¼Ï¢¢ïç{¼¢æ |¢x¢±¼¢, Ý¢Ú¢²‡¢ïÝ S±²}¢ì J Guruji (Narayana)literally takes us to Vibhooti Yoga or the Yoga of Manifestation with ascientific vision and modern management concepts.

It is no wonder that Guruji is revered as Management Guru as his wordscome out of depth of experience and clear directness. With a rare abilityto offer interpretation in lucid style Guruji draws parallel between Krishnasituation and our own corporate backdrop. His clear style coupled withprecision analysis makes his articulations perfectly acceptable andeminently actionable.

He starts with ±„éÎï±„é¼}¢ì Îï±}¢ì, ÜUæ„™¢‡¢éÚ}¢ÎüÝ}¢ì J Îï±ÜUèÐÚ}¢¢ÝæÎ}¢ì ÜUëc‡¢æ ±æÎï …x¢eéL}¢ì JJ. This

is a wonderful beginning as he reads the Guna-dynamics to understandhis (Krishna’s) life chart. Krishna was fathered by Vasudev, who was aprisoner. Krishna killed Kamsa and Chanoor who were power-drunk andKrishna was blissful pleasure to Devaki, his biological mother.

Though it appears, that the book begins with introduction of Krishna’sfamily, Guruji explains how they represent different mindsets. If we lookat our contemporary world, we realize that the father of the good is caged,the evil looks powerful (though real strength lies elsewhere), and the mother(though pained) gets the parama anand (the supreme pleasure). This greatKrishna Samhita (as I would like to call it ) ends with very meaningful

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shloka, which reads like this, }¢êÜUæ ÜUÚ¢ïç¼ ±¢™¢Hæ, Ðx¢éæ HæÍ¢²¼ï çx¢çÚ}¢ì J ²¼ÜUëÐ¢ ¼}¢ã}¢ì±æÎï, ÐÚ}¢¢ÝÎæ }¢¢{±}¢ì JJ

The book begins with a situation bestowed by destiny, like family and evilaround us. Then, the readers pass through the divine journey ofMahabharata, Bhagavatam, Uddhavageeta and Bhavadgeeta withrefreshing interpretation of Guruji to understand the current crisis in ourmanagerial life.

The last shloka speaks of Krishna, the realized manager who is equippedand empowered to undertake the impossible. The Vocalism (Vaachaalam)is the communication revolution with advent of internet whereas crossingmountains by lame is symbolizing the borderless and flattened world.

One of the attributes for our disconnect with our own homegrown wisdomis the fear to navigate through the web of grand stories and impliedmessages in our eternal scriptures. We are lucky that, Guruji brings usthese treasures in a capsulated form and in a crisp format. Look how hedecodes the message; “Wisdom is Krishna”, “Wickedness is Shakuni”,“Vision is Vyasa”. Guruji is blessed with unique style of communicatingwith simple but strong statements (Sutra-like).

The Mahabharata is an ocean of stories and sub-stories. Krishna playsdifferent roles in every chapter. Guruji unfolds every Parva with a specialmanagement principle demonstrated by Krishna. Perhaps, this is the firsttime the Mahabharata is so magnificently redrawn as a management bookin such a graphic manner.

Guruji demonstrates his own skill of brevity with wide and wonderfulcanvas of Vedavyasa. As Mahabharata mirrors the human mind withperfection, Lord Krishna appears at every critical decision-making momentto pave way for the righteous to succeed. And Guruji displays an un-erring eye for such crucial moments. He not only captures them vividly

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but expresses them succinctly in phrases, which we as managers areacquainted with. Thus the redefined essence of eighteen Parvas ofMahabharata is brought home to us as a beautiful picture of Krishna asmanagement Guru. Guruji, as a blessed teacher, gives us the Nnavaneetamof Mahabharata.

The modern day manager faces many conflicts. The work environment ispolluted with ego driven executives creating stress inside the office mindspace. Guruji introduces the characters of Mahabharata in a graphic mannerto enable us to imbibe sterling values of life.

In this age of e-mail, e-commerce, e-governance, Guruji paints an e-seriesof values, like Ethics (Yudhisthira), Energy (Bheema), Excellence (Arjun),Economy (Nakul), Ecology (Sahadev), Effectiveness (Abhimanyu),Efficiency (Ghatotkach), Enlightenment (Draupadi), Ego (Duryodhana),Excess (Dushashan) and Estrangement (Karna).

In modern times, the word ‘supervision’ is replaced by leadership. In aspecial section, Guruji retells the story of Geeta to facilitate readers inunderstanding the concept of Work with detachment, self-control, andissues like cosmic consciousness. Guruji’s special chapter on transactionalanalysis is a superb co-relation with modern theories. The chapter is aptlydedicated to Dr. Eric Berne, the founder of transactional analysis as theKrishna way of knowing the inner-person has been validated by all modernpsychologists.

This whole aspect of connecting Krishna to modern day problems isevocatively presented through effective instrument of integration.Integration of our worldview, which is fragmented by Arjun- likemisunderstanding and non-understanding of our context. The Indian

thought is based on two major Truths, ¥ãæ Ï¢ír¢¢çS}¢ (I am that) and ¼y±}¢ç„(YpiYYou are that).

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

¥¢ï}¢ì ÜUëc‡¢æ ±æÎï …x¢Îx¢éL}¢ JJ

Bhagyesh Jha, IAS

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

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A Master’s Master Piece

Though not etymologically, the word “Management” can be divided tothree segments, viz – MAN, AGE and MENT.

The first segment “Man” implies the subject, which looks at the worldaround it as a hemisphere, the centre of which ultimately coincides withthe subject itself. For example, the King feels that he is the centre of hiskingdom while a subject in a remote village, far from the capital, looks atthe affair of the kingdom from his own angle and thus places himself atthe centre of the kingdom.

The second segment “AGE” implies experience, which goes on varying inany one’s life.

The third segment “MENT” implies something which is very abstract. “Ment”,in English language, is a suffix which converts a verb into a noun, likecommencement, commandment, management etc. To be brief, a verb impliesa practical act, its noun form implies the idea behind that particular act.

In effect, the word “Management” implies the primordial idea behind theseries of experiences of an individual, which made him as he is today.

The series of experiences of an individual does depend not only on theactions of the individual, but also on the environment, which the individualwas thrown into, by some “unknown mighty hand”. Many of the individualactions also basically depend of the environment only. Hence, theprimordial idea, referred in the above para, belongs to the “unknownmighty hand” just now referred.

Unless and until we are able to understand this intricate “primordial idea”,the word “management” can not convey any worth while meaning. Thatis why, the ancient Indian seers designed a four –fold life managementsystem in the form of “DHARMA, ARTHA, KAAMA & MOKSHA”, whichconstituted their basic platform for all other managements, such as,

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“Student Management” , “Family Management”, “Society Management”,“Administrative Management”, “Business Management,” etc, etc.,including “Spiritual Management”. Surprisingly, this platform taught themthe technique of correlating all the above managements, which, in fact, isessence of their managemental studies.

The following popular Shaanti Mantra substantiates the above idea

|¢Îíæ ÜU‡¢ïüç|¢: Ÿ¢é‡¢é²¢}¢ Îï±¢: |¢Îíæ Ðà²ï}¢¢ÿ¢ç|¢Úì ²…~¢¢: JJçSƒÚñ Úæx¢ñ S¼éCé±¢æS¼Ýêç|¢: Ã²à¢ï}¢ Îï±çã¼æ ²Î¢²é: JJ

bhadram karnebhih srunuyama devah bhadram pasyemaksabhir yajatrahsthirai rangai stustuvamstanubhih vyasema devahitam yadayuh.

[Oh Gods (universal forces of creation), May we, with our ears, listen towhat is good. May we, whose souls are filled with the spirit of Yagna, withour eyes, behold what is good. May we discharge our duties with the helpof our strong and steady organs (which include mind also.) May we utilizeour longevity in a way which is beneficial to the Devas (the Universal forcesof creation)]

“Yajatraah” and “Deevahitam” are the key words of this Mantra. “Yajatraah”involves the spirit of Yagna, the spirit of offering (see page.79),“DEEVAHITA” involves universal awareness as well as universalequanimity. These principles can be managed if and only if we follow thesequence of PURUSHAARTHAAS, at various levels of life, may be at ourliving place, learning place, working place, transacting place, fighting placeor spiritual–practicing place. As the place changes , the meaning–shadethe words Dharma etc., also changes. The intricacies and the nuances ofthis terminology are known to the lineage of GURUs of this land.

It is heartening that Sri Guruji Gattu Narayana, a revered member of thislineage, has chosen to elaborate on the management teachings of thetopmost Guru of this lineage, the Jagadguru, Sri Krishna. (Krishnam VandeJagadgurum)

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The subjects of “Management,” “Personality Development”, “MakingChampions” etc., are gaining popularity in recent decades and are beingfilled up with new and newer terminologies, to make the subject moreexpensive and extravagant , rather than to make it more realistic andrelevant to the “entirity” of life. This aspect of connecting, correlating andcohering each and every management aspect of life is, in my opinion, theadditional value of this book in your hands, viz., “KRISHNA: THEMANAGEMENT GURU”.

Only because of this deep rooted value–addition in his heart, Sri Guruji G.Narayan could dive deep into the management meanings, hidden inbetween the lines of Maha Bhaarata and Bhagavadgita.

That is why, he

i) could declare that – wisdom is Sri Krishna ; wickedness is Sakuni; Visionis Vyaasa (page 17)

ii) could analyze Sri Krishna’s role as a teacher, advisor, Guide and Guru(page 41)

iii) could graph the passage of grief from conflict to supreme solution(page47)

iv) could enlist the guidelines of Sri Krishna (Page 89) and could design aname plate for Him (page 104)

v) could travel beyond management and locate the integrating principleof different 4 way – aspects of life (page 149)

vi) could link the Guna dynamics to the learners and the teachers (page183)

vii) and could perform many more intellectual and practical feats acrossthe length & breadth of the pages of the book.

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

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

The only alteration I could suggest in the entire book lies in its last line.The line says “This (Guru) is That (Govinda). I would prefer to read it as“This (Guru) is That (Naarayana). Only “That” Narayana can create thiskind of a master piece.

Jaya Guru Datta

Prof. K.V.Krishna Murty

Chairman, I-SERVEInstitute of Scientific Research on Vedas(I-SERVE) (Recognized by DSIR as SIRO)11-13-279, Road No. 8, Alakapuri,Hyderabad – 500035; Ph: 040-14035013E-Mail : [email protected]: www.serveveda.org

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Professor Krishna Murty is a missionary for Indian spiritual values, highly educated in Vedas,Upanishids, Epics, Vedic Maths, Indian Astronomy, Scriptures of Indian science, wisdom and spiritualityand also the modern science, mathematics and administration.

Prof. Krishna Murty is the Chairman and Director General of I-Serve (Institute of Scientific Research onVedas) which has made several contributions in correlating, inter-connecting and integrating the viewsof science and Vedas. He has committed himself to generate awareness about the richness of Indianculture and heritage including Vedas, Upanishads, epics and stastras.

He is closely associated with His Holiness Sri Ganapathi Sacchidananda Swamiji contributing as ‘Seva’in the areas of education, spiritual awareness and yoga.

Shri Krishna Murty is an accomplished, admired and acclaimed author on the subjects of science,astronomy, vedic mathematics, yoga, vedas and upanishads.

He hails from revered and illustrious “Kuppa” family. His father Shri Kuppa Laxmyavadhaani was avisionary and sage who was an excellent master in vedas and shastras. He later took the sanyas as SriJanardanananda Saraswatiji who became mentor and guide to many masters and was a path makerwho established the system of Veda Sabhas in A.P.

Ready Reckoner

Om Shri Gajananaya Namah. Jagatah Pitarau Vande ParvatiParameshwarau. Om Shri Sainathaya Namah. Salutations to my parentsand Gurus.

Writing a Foreword is a task of great responsibility. This sense ofresponsibility is heightened when the author is a revered figure like Sh.Guruji Narayana and the subject is none other than Lord Krishna. The factthat Sh. Guruji is my father and this is my first attempt at writing anythingof substance (apart from official memos, reports and documents) have onlyadded to the magnitude of the job at hand. Hence it has been my endeavourto approach the whole exercise in a spirit of humility.

Sh. Guruji’s works are all characterized by a painstaking and systematicresearch on the subject, selection of the most appropriate and relevantsections of the voluminous mass of information available on the subjectand lucid presentation and creativity in bringing out hitherto untouchedaspects. All these features are amply seen in the present work “Krishnathe Management Guru”. The final output is not a mere book but acomprehensive manual on Krishna, the management Guru which can beused by management practitioners, students , researchers and Gurus.

To most of us groomed in the Western Analytical Methods of problemsolving, the “natural way” is to present the elements first followed by theconclusion. Sh. Guruji on the other hand presents the essence/conclusionright at the beginning. Thus at the very beginning of the work, we have:

“Vasudeva Sutam Devam, Kamsa Chanura Mardanam Devaki Paramanandam Krishnam Vande Jagad Gurum”

The whole sum and substance of Krishna – the Management Guru iscontained in this one verse. Guruji’s interpretation of this verse of howKrishna – the Universal Guru used Guna Dynamics to deal with people ofdifferent natures is very creative and original.

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The importance of this verse in context of the subject can also be broughtout by looking at the verse in an event oriented manner. The four importantpeople in the life of Krishna who later became the Jagad Guru are Vasudevaand Devaki (his parents), Kamsa (His maternal uncle and adversary sincebirth) and Chanura, a formidable wrestler. Krishna was separated fromhis parents at birth, had to deal with Kamsa who was out to kill him byhook or crook and fight with and defeat Chanura when he was a mereboy. It was an intense struggle for survival since birth which was thepreparation ground for the future “Jagad Guru”.

Thus we realize that Krishna’s teachings were not mere theoretical conceptsbut backed by practical hands on experience.

Now we come to the works on Krishna selected by Sh. Guruji in order tobring out the various facets of the personality of Krishna, the ManagementGuru. While the Srimad Bhagavatham and Mahaabharata are obviouscandidates for any work on the subject , Garga Samhita and GopalSahasranaam are less obvious choices and this is where in my humbleview the author’s depth of understanding of the subject reveals itself.

The Garga Samhita brings out the personality of Krishna as the mysticlover. While most of us would think of the strategies adopted by Krishnaor the teachings of Bhagavad Gita, not many would focus on this personalityaspect of the Jagad Guru. However a true Guru has to understand andempathise with people. It takes an affectionate heart to deal with peoplesuccessfully. Garga Samhita fully brings out the personality of the“affectionate Krishna”. No wonder Narsinh Mehta, a great Krishna Bhaktadescribes a true devotee of Lord Krishna as “Je Peed Parayi Jaane Re” (Onewho understands the pain of fellow human beings). The Krishna of GargaSamhita and Gopal Sahasranaam is “Gopala” (One who tends cows). Againit would need a compassionate nature to deal with and look after animals.Most of us know that it was Krishna’s skills as a charioteer which savedArjuna on many occasions during the Mahaabharata war (where Krishnashines as the Management Guru) and a thorough understanding of animal

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behaviour would have been an important competency for mastering theart of Ashwa Hridaya (Science of driving Chariots).

The aspect of selection of the most appropriate sections of the selectedworks has been commented upon. The best illustration of this is the chapteron “Krishna as Management Guru in Mahaabharatam”. Sh. Guruji picksup a verse from each parva (section) of the great epic and explains how itbrings out a particular facet of Krishna – The Management Guru. Indeedthese verses also clearly suggest the methods which management gurusand practitioners can adopt.

Thus from the Drona Parva, we have :

“Sakundala Sindhupate Prabhanjana SutaanujaUtsange Paatayasvaasya Viddhakshatrasya Bhaarata”

Which Sh. Guruji translates as

“Arjuna! Be careful let not the head of Jayadratha fall on earth. With thehelp of your arrows, take it away and let it fall on the lap of Vriddhakshatra,the father of Jayadratha”

This verse is from a critical stage in the Mahaabharata. The event is theslaying of Jayadratha (Sindhupati, the king of Sindh). Time is of the essencesince Arjuna has only a fraction of a moment to severe the head ofJayadratha. Lord Krishna, the Guru has even less time to communicatehow he wants the task to be executed. The instructions are precise andclear. More importantly, Krishna addresses Arjuna as “ PrabhanjanaSutaanuja”, which certainly is not a commonly used epithet for Arjuna.Everywhere in the Mahaabharata, Arjuna is addressed as “Bharata”(Descendent of the Bharata race), Partha (Son of Pritha, Kunti), Pandava(Son of Pandu etc). But here Krishna chooses “Prabhanjana Sutaanuja”.Prabhanjana is the “Stormy Wind”. The suta of “Prabhanjana” (Son of thepowerful wind God is Bheema) and Prabhanjana sutaanuja (YoungerBrother of the Son of the Wind) is the younger brother of Bheema, i.e.Arjuna. By addressing Arjuna in this manner, Lord Krishna wants to convey

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the power with which he wants Arjuna’s arrow to carry the head ofJayadratha to Vriddhakshatra who was engrossed in meditation quite adistance away from the battlefield. Again Krishna uses the words“Sakundala Sindhupate” in the beginning of the verse. The word“Sakundala” is used to bring to Arjuna’s notice the heaviness of the target,ornamented as it was with heavy gold earrings (Kundalas) and otherparaphernalia like the Crown etc.

A fantastic verse indeed to highlight the communication skills required ofa good Management Guru.

Again the ideas of Krishna and events from the Mahaabharata which Sh.Guruji chooses to communicate about Krishna – The Management Guruare worth mentioning. Some of the ideas mentioned are :

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

of Jayadratha’s father

We as management practitioners know about the value of information.Imagine having on board of directors a Management Guru who knows indetail the background of all business leaders, the products whichcompetitors are about to introduce in the market – the strengths andweaknesses, the financials of the competitors and so on and so forth. Judgedfrom this angle, Krishna was a remarkable Management Guru. He seemedto know in detail the history and background of every king, their weakspots, how they could be killed, the boons they had, the secret weaponsthey possessed, how one could nullify these weapons and so on.. Krishnamust have been very assiduous in collecting this mass of information. Nowonder, Arjuna having availed of Krishna’s services for marrying Subhadrachose Krishna as a non – combatant advisor over an entire army.

Sh. Guruji mentions the process of Krishna Counselling and preparingArjuna’s mind frame for the end of Jayadratha. The slaying of Jayadratha

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is an important episode in the Mahaabharata. The fourteenth day of thewar (the day on which Jayadratha was killed) was the day when the battlewas the fiercest with both sides giving their best and was a turning pointof the war. This event itself throws a lot of light on the methods of ShriKrishna – The Management Guru.

When Arjuna in an emotional frame of mind takes an oath to kill Jayadratha,Krishna first rebukes him for what he (Krishna) terms as an “act of rashnessand recklessness”. In a remarkably short time, Krishna has informationgathered with the help of “spies” about the reactions in the Kaurava camp.He has exact information on the steps taken by the Kauravas to obstructArjuna including information on the battle array formations planned bythe enemy, the exact positioning and task entrusted to the various generalsof the Kaurava camp and so on. This is conveyed to Arjuna in a very precisemanner so as to leave no doubt about the magnitude of the task. ShriKrishna then retires to his tent and enters into Yoga. In a dream state,Krishna takes Arjuna to the Himalayas to get the blessings of Lord Shiva(Mahadeva) and also makes Arjuna remember all the weapons which hehas in his possession. The whole process as described in the Mahaabharatashould serve as an object lesson for all professionals on how to approachmajor projects.

Coming to Sh. Guruji’s presentation of ideas and the creativity in bringingout hitherto unexplored aspects, I would definitely borrow a terminologyused by an eminent Guru the late Dr. Mayank Dholakia in his foreword toSh’ Guruji’s “Excellence in Education” on the SSC (Square–Star–Circle)configuration method of presentation which in Dr. Dholakia’s words isunique to the “Narayana style of presentation”. This book too is repletewith such diagrams and conceptual maps used by Sh. Guruji.

In the context of the present work, I would like to pick up some points onthe chapters on the Bhagavad Gita to elaborate on some aspects of thepresentation methods used by Sh. Guruji.

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If one thinks about it, the Gita itself is a small part of the Mahaabharata.The 18 chapters of the Gita are actually chapters 25 to 42 of the BheeshmaParva of the Mahaabharata, with no specific indicators to distinguish itfrom the main body of the epic . Indeed it is the efforts at re-classificationand naming of the chapters and presentation / elaboration of concepts bya series of learned commentators starting with Adi Shankaracharya, whichhas established the Gita as an independent work in its own right. Sh. Gurujicarries this further and uses his own unique style of presentation to expoundmany of the insights of the Gita.

As Sh. Guruji points out, by choosing the first word “Dharma” from thefirst verse of the Gita (Dharma Kshetre...) and the last word “Mama” fromthe last verse (... Dhruva Neeti matir Mama), the message of the Gita can beinterpreted as “Mama Dharma” (My Dharma – My Responsibility – MyDuty).

Further, Sh. Guruji explains the teachings of the Gita as a process oftransformation from “Grief” to “Liberation”. Thus the means of movingfrom “Grief” to “Liberation” is discharge of “one’s own responsibility”.

The diagram on page 58 is an excellent example of “at a glance” explanationof the Gita. Thus we actually visualize the Gita as a process oftransformation from “Humanity” to “Divinity”.

While the categorization of 18 chapters into 3 sets of 6 chapters each hasbeen done by many commentators, Sh. Guruji presents these as being in 3different planes. These three planes are part of a “hyperspace” whichencompasses both “humanity” and “divinity”. By drawing a line (Geodesicwould be a mathematically more correct word , I guess) which divides thishyperspace into two equal parts, each of which represents humanity anddivinity, one can actually see how the “area” covered by “divinity” increasesprogressively through stages 7 to 12 (chapters 7 to 12 of the Gita). This isone example of how Sh. Guruji puts to use his Mathematical skills (whichI have personally witnessed with forced boredom as a child and admirationduring my university days) in presenting abstruse concepts.

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One more noteworthy aspect is the selection of English equivalents ofSanskrit words. We as Indians are familiar with the difficulty involved inpicking up the correct equivalent of Sanskrit/Hindi words.

Thus Guruji mentions step 1 in the transformation process as “Grief”.Chapter 1 of the Gita is actually “Arjuna Vishada Yoga”. The key is to findout the most accurate English equivalent of the Sanskrit word “Vishada”.Thus we have translations like “Yoga of Despondency of Arjuna”/“Arjuna’s Despair”/“Sorrow of Arjuna”.

Shri V.S. Apte in his Sanskrit – English Dictionary gives out the followingpossible meanings of the word “Vishada”

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

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

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of whether we are “Bright or Dull”, “Happy or Sad”, “Cheerful orDepressed / Despondent”) are faced with existential crises or existentialdilemma in one form or the other which arise out of the mundane realitiesof day to day existence. Arjuna was faced with one such dilemma of havingto kill his near and dear ones and we can all relate to his wailings asmentioned in the first chapter of the Gita as an outburst arising of thisdilemma. “Grief” seems to capture this outburst most aptly. Certainly allof us can identify with “Grief” as an emotional outburst arising out of anexistential crisis. Incidentally the Concise Oxford English Dictionary givesout the meaning of grief as intense sorrow especially caused by someone’sdeath (and it was the prospect of imminent death of near and dear oneswhich upset Arjuna).

Again we come to step 10 of the process which is mentioned as “Glimpses”.This too fits in very well in the overall process chart. Chapter 10 of the Gitais named as “Vibhuti” Yoga. Once more, we turn to Shri V.S. Apte’sdictionary which lists out the following possible meanings for the word“Vibhuta :

• Arisen• Appeared• Manifested• Great• Mighty

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

• Might• Power• Greatness• Prosperity• Dignity• Exalted rank• Splendour• Wealth

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• Riches• Superhuman Power

No mention at all of “glimpses”. Also “Vibhuti Yoga” is normally translatedas “Yoga of Divine Splendour” / “Yoga of Divine Manifestations”. Thequestion is, how does one justify the use of the word “glimpses” for thetenth stage (Vibhuti Yoga) in the process chart.

The correct justification in my opinion is to be found in verse 40 of theVibhuti Yoga which reads:

“Na Antah: Asti Mama Divyanaam Vibhutinaam ParantapaEsha Tu Uddeshatah: Prokto Vibhuteh : Vistaro Mayaa”

This in the English Commentary of the Gita by Swami Chidbhavananda istranslated as :

“There is no end of my divine manifestations, O harasser of foes; this isonly a brief exposition of my glories”

The key connection is in the word “Uddeshatah”. One of the meaningsgiven in the Sanskrit – English Dictionary is as under:

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

In light of the above meaning of “Uddeshatah”, one can see that “glimpses”fits in very well. (The lord has given only a glimpse of his divine splendourwhich is to be discussed and explained at further length). A fantastaticexample of how Sh. Guruji’s understanding transcends the limitationsimposed by conventional grammar to hit upon the right word to be usedin a particular context.

Further, what is to be noted is that while Sh. Guruji is rightly known forhis deep understanding of Indian scriptures and the Indian ethos ofManagement, his knowledge and understanding of the “Modern” Westernmethods of management are equally profound. Thus we have the

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

comparision of the Guna theory interpreted in the light of the Geeta withthe Transactional Analysis (TA) concept of Dr. Eric Berne as yet anotherexample of lucid presentation and creativity in developing new ideas.

Summing up, it is with a sense of confidence about the immense utility ofthis Krishna Management Guru ready reckoner and manual that I concludethis foreword.

If I have been able to do some justice to my assigned task of penning aForeword to the work of such an esteemed personality, this is to beattributed to divine grace rather than any inherent merit in me. As ismentioned at the end of the work :

Mookam Karoti VaachalamPangum Langhayate GirimYatkrupa Tamaham VandeParamaananda Madhavam

“Salutations to that Lord Krishna, the very personification of Supreme Joyand Lord of Prosperity, by whose grace the dumb can speak and the lamecan cross mountains” !!

Shri Krishnaarpanamastu.

23rd October 2010 Pradeep GhattuMumbai

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Contents

From the President, AMA v

Foreword - Shri D. Sridhar Babu, Minister for Higher Education, viiNRI, AP Affairs, Government of Andhra Pradesh

Foreword - Shri Bhagyesh Jha, IAS xi

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

Ready Reconer - Shri Pradeep Ghattu xxi

I. KRISHNA — THE MANAGEMENT GURU 3

1. A Universal Teacher 5

2. Krishna 7

3. Krishna as a Management Guru 12

4. Mahaabharata 16

5. Krishna as a Management Guru in Mahaabharatam 23

6. Bhagavad Gita 43

7. Krishna’s Teachings in Gita as a Management Guru 70

8. Krishna’s Teachings in Anu Gita 95

9. Krishna’s Teachings in Uddhava Gita 98

10. Krishna in Gopala Sahasranaam 102

II. KRISHNA’S TEACHINGS: MANAGEMENT 107AND LEADERSHIP APPLICATIONS

1. Grief to Liberation - Story of Gita 109

2. Glories of Excellence in Gita 121

3. Transactional Analysis: Revisited and Revised 123

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4. Growing to Knowing: Four Facets of Personality 131

5. Appropriate Integrated Management 136

6. Appropriate Internal Management 143

7. Beyond Management 153

8. Imposing to Accepting - Decision Process 170

9. Perfect Perception 176

10. Three Leaders and Three Teachers 188

11. Being Divine — Man, Tiger, Monkey, Bear 196

12. System for Success — Siddhi Yoga 204

III. KRISHNA—THE UNIVERSAL INTEGRATING CONSCIOUSNESS GURU 207

IV. KRISHNA—AN ENABLING SPIRIT 217

Abbreviations 220

References 221

Gratitudes 223

About the Author 224

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Pranams and respects to all elders, goodwill and friendship to allcolleagues, love and best wishes to all young ones.

MANAGEMENT WEEK

It is a great occasion of happiness and joy for me to be with you all for this18th Management Week on a wonderful subject of Inspirations from LordKrishna.

The AMA Week every year, connects more than a thousand and five, nowsix, seekers of Spirit of Excellence for the shining celebration of love andlight. For this divine process, let us give our admirations and gratitudes toAMA, Mamata-AMA Centre for Indian Wisdom for Management, MukeshPatel-AMA Centre for Public Speaking and Personality Development, ShriPankajbhai Patel and members of Management Committee, ShriMukeshbhai Patel, Shri K.K.Nair and all members of ManagementAssociation. “Management Week” of AMA is a modern “Saptaham”, afestival of knowledge, ideas, wisdom and inspiration.

The visionary and missionary combination of our beloved Shri Mukeshbhaiand Shri K.K. Nairbhai are to be admired and thanked for connectingconsciousness permeating within us for a week and also for a year.

INSPIRATIONS FROM LORD KRISHNA

This is a wonderful subject, especially during this time of celebration ofGokulashtami throughout India. Krishna is the “Paripoornaavataar” thecompletely perfect representation of Supreme divinity.

During this week “Shanmukhi” (Six facets) darshan of:

“Krishna the Master Strategist”

“Krishna the Management Guru”

“Krishna the Mystic Lover”

“Krishna the Yogic Philosopher”

2 Krishna — The Management Guru

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“Krishna the Visionary Leader” and“Krishna the Divine Artist”

are offered to us.

Lord Krishna is a strategic, mystical, loving, yogic, philosophical, visionary,leading, divine and artistic Master Management Guru, a “Sadguru” and a“Jagadguru”.

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IKRISHNA — THE MANAGEMENT GURU


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1. A Universal Teacher

Let us start with a prayer to the Universal Teacher:

“Vasudeva Sutam Devam Kamsa Chaanura Mardanam

Devaki Paramaanandam Krishnam Vande Jagad Gurum”

K.A. 1

“Let us bow to Krishna the divine son of Vasudeva, the punisher of Kamsaand Chaanura and the cause of supreme joy of Devaki and who is a“Jagadguru”, the universal teacher”.

Wonderful! In this one verse, the Universe of Krishna’s nature is wellcovered.

There are four people mentioned in this verse. Chaanura was a boxer whomKrishna physically defeated and decimated in a wrestling contest atMathura. Chaanura was a “Tamasik”, an ignorant physical and bodilyoriented person.

Kamsa the king was the cruel uncle of Krishna, who was intoxicated withposition, power and wealth. He imprisoned his own father Ugrasen. Kamsawas an extremely egoistic person who lived in constant fear of Krishna inhis mind, whom Krishna defeated first through mind management andthen through a duel at Mathura. Kamsa was a “Rajasik”, a mind and anego oriented selfish person.

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Vasudeva was the father of Krishna. He was a humble, gentle and a nobleperson who treated even Kamsa the tormentor with persuasion andgentleness inspite of the troubles he faced in jail and life. Vasudeva wassuch a noble person that he was blessed with the grace of having Krishna,the very divinity as his child. Vasudeva was a “Sattvik”, a noble, gentle,thoughtful and a knowledge oriented person.

Devaki, the blessed mother of Krishna was a pure, noble, loving,compassionate person, who bore the pain of seeing her seven children beingkilled by Kamsa as soon as they were born. She was the first to see Krishnain his full splendour as Lord Vishnu as soon as he was born. She was aseer, a “Gnaani” person.

So Krishna boxed the “Tamasik”, eliminated the “Rajasik”, honouredthe “Sattvik” and brought Supreme Bliss to “Gnaani”.

Thus Krishna demonstrated to the whole universe how to deal withTamasiks, Rajasiks, Sattviks and Gnaanis covering all kinds of people.

Tamas, Rajas, Sattva and Gnaana are four “Gunas” which represent thecharacteristics of nature covering all types of people.

Thus Krishna is a “Jagad Guru” who demonstrated and later taught theManagement of Guna dynamics.

Krishna is a “Jagad Guru” and “Jagad Nirvahana Guru”, the UniversalGuru and the Universal Management Guru.

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2. Krishna

Krishna as a mystic lover, divine artist, visionary leader, masterstrategist, yogic philosopher, management and spiritual Guru had

four phases in his life covered by four books which describe beautifullyand vividly about his different activities, abilities, achievements, relations,attainments, thoughts, roles, contributions, guidance, philosophies andteachings.

The four outstanding works describing Sri Krishna are Sri Garga Samhita,Srimad Bhagavatam, Sri Mahaabharatam and Sri Gopaala Sahasranaam.

KRISHNA IN SRI GARGA SAMHITA

Sri Garga Samhita attributed to Garga Maharshi is of medium size bookcontaining 10 chapters (10 khandas) titled Goloka Khanda, BrindavanaKhanda, Giriraj Khanda, Dwaaraka Khanda, Mathura Khanda, DwaarakaKhanda, Vishwajit Khanda, Balabhadra Khanda, Vignaana Khanda andAshwamedha Khanda. This wonderful book mainly describes Brindavan,Mathura and Dwaaraka as the important places of activities of Krishnawith Brindavan being the place of prime importance.

In Garga Samhita, the intensive and mystic love between Krishna andRadha and Gopis are narrated in a very exciting and joyful manner.Whereas Radhaji is not at all mentioned in Bhagavatam or Bharatam, whileshe is the full spiritual divine love partner in Garga Samhita.

Krishna the mystic lover shines here.

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KRISHNA IN BHAGAVATAM

Srimad Bhagavatam is attributed to Maharshi Veda Vyaasa and also is ofmedium size containing 12 chapters (Skandhas) with subjects of differentaspects of tAvataars of Lord Vishnu. Chapters from 1 to 9 cover thebackground of end the of Mahaabharata War, the story of Parikshit andShuka Maharshi and different avatars of Lord Vishnu including Yagna,Kapila and Rishabha and seven main Avataars as Matsya, Koorma, Varaha,Narasimha, Vaamana, Parashurama and Sri Rama.

Chapters 10 (2 parts), 11 and 12 contain the outstandingly wonderful storiesof Sri Krishna and his activities at Brindavan, Mathura and Dwaarka; hismarriage with Rukmini, Satyabhama, Jambavati, Kaalindi, Mitravinda,Naagnajiti, Bhadra, Lakshana and other 16000 women. These are inter-mingled with stories of Pandavas at Hastinapura, Indraprastha and otherplaces. Here Krishna is the protector of devotees, hero of many, reorganizerof Mathura, builder and reorganizer of Dwaarka, guide of Pandavas,saviour and improver of many people in distress and is also the divinephilosopher and spiritual Guru through his teachings to Uddhava.

The complete picture of Krishna as a mystic lover, divine artist,management practioner, master strategist, visionary leader, yogicphilosopher and spiritual guru is covered in Srimad Bhagavatam.

Krishna as a lover, protector, leader and management practioner shineshere.

KRISHNA IN MAHAABHAARATAM

Sri Mahaabharatam authored by Maharshi Veda Vyaasa is magnum opusof 18 chapters (parvas) and 1,00,000 verses. The eighteen chapters are:

1. Adi parva (beginnings)2. Sabha parva (Assembly)3. Aranya parva (Forest)4. Agnaatavaasa parva (Incognito)

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Krishna in Upanishads

First mention of Krishna is in ancient Chandogyopanishad of Samaveda, which isaround 3000 years old much before the writing of Garga Samhita, Bhagavatamand Mahaabharatam.

Ghora Aangirasa, the son of Sage Angirasa taught the science of Purusha Yagna(Human life as a contributing endeavour) to Krishna the son of Devaki.

“Taddhaitat Ghora AangirasahKrishnaaya Devaki Putraaya

Uktvaa Uvaacha Apipaasa Eva”

Ch. U. III. 17.6

“Ghora Aangirasa imparted this meditation that was such to Krishna, son of Devakiafter listening which he became free from thirst.”

Thus Krishna is an upanishadic personality. Krishna the Jagadguru himself has atleast three known Gurus — Ghora Aangirasa, Sandeepani and Upamanyu Maharshi.Every great Guru is also a great learner. Krishna practiced what he learnt. His life isan example of a contributing endeavour — a yagna.

Vaasudevopanishad, Gopala Purva Taapinyupanishad, Gopala UttaraTaapinyupanishad, Krishnopanishad, Kali Santaranopanishad are some of the otherupanishads proclaimed after the time of Krishna.

5. Udyoga parva (Embassy)6. Bheeshma parva (General Bheeshma)7. Drona parva (General Drona)8. Karna parva (General Karna)9. Shalya parva (General Shalya)10. Sauptika parva (War on sleeping ones)

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11. Stree parva (Wailing women)12. Shaanti parva (Peace after war)13. Anushaasana parva (Governance)14. Ashvmedha parva (Conquering)15. Ashramavasa parva (Hermitage)16. Mousala parva (End of Yadavas)17. Maha prasthanika parva (Great exit) and18. Swargarohana parva (Ascent to heaven).

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

In Garga Samhita, he is a master of love, in Srimad Bhagavatam he is amaster of care and protection and in Mahaabharatam he is a master ofvisionary and strategic leadership and a management Guru.

In Agnipurana, the role of Krishna is described in a very wonderful manner:

“Bharatam Sampravakshyaami Krishna Mahtmya Sangraham”

Agni Purana. XIII.1

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

Greatness of Krishna as a management gurushines fully bright in Mahabhaarata.

KRISHNA IN SRI GOPALA SAHASRANAAM

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

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1. Gokul2. Radhakrishna3. Vishnu4. Avataar5. Keshava Naamas6. Rivers7. Shiva8. Gods9. Beauty10. Vedapurusha11. Parabhrahma and12. Bhakta Rakshaka (Saviour of the devoted).

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

Thus Krishna is some thing to everyone andeverything to someone.

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3. Krishna as a Management Guru

Guru is the combination of “GA” and “RA”. “GA” is darkness and“RA” is the removal of darkness. Guru is the remover of darkness

with his light. Knowledge, wisdom, ideas and solutions are the consciouslight of a Master. Krishna from his childhood till the final day was theremover of darkness.

He removed doubts, question marks, “ifs”` and “buts”, hesitations,uncertainties and gloom of darkness whenever they occurred through thelight of thinking, knowledge, analysis, creativity and through brightnessof his actions.

He removed the darkness of gloom in Brindavan through his actions ofdestroying the dangerous demons Pootana, Shakatasura, Trinavarta,Vatsasura, Dhenukasura, Kaaliya serpent, Keshi, Vyomasura,Shankhachuda, Chanura, Kamsa and others.

He removed the doubts of Gopaas about his ability to face Indra by liftingGovardhan by his little finger. He defeated all kings to marry Rukmini. Heremoved the doubts and allegations about Shyamantaka diamond bysearching for the jewel and bringing it back from the jaws of Jambavan. Hedefeated Banasura and other kings who opposed him.

After killing Kamsa, he himself did not become the king but ensured thatUgrasen became the king. He became an honoured corporate administrator.

He overcame many negative forces like Jarasandha, Rukmi, Shishupal,Paundraka Vasudeva and others through situational management ideaslike persuasion, reward, discrimination and punishment.

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

“Tadviddi Prani Paatena Pariprashnena Sevayaa

Upedekshshyanti Te Gnaanam Gnaani Naa Tattva Darshina”

B.G. IV.34

“You may know this supreme knowledge from the seers who areknowledgeable, experienced and have communication ability byapproaching them with respect, proper enquiry, dialogue and by servingthem”.

Knowledge, experience and communication ability are the primaryrequirements of a successful teacher and Guru.

Krishna practiced all management, leadership and path making approachesbefore he taught them to all his learners and Pandavas. Thus Krishna is anoutstanding Guru of great achievements, great wisdom and greatcommunication ability. Krishna communicated very effectively withoutgetting excited. He could communicate unpleasant things with a smile andhis words had great influence. First he was an outstanding learner ofSandeepani Maharshi and then became an outstanding teacher.

Thus Krishna practiced what he preached and preached what hepracticed.

Even before any indication of the Mahabhararata war, great Bheeshmahimself an outstanding Aacharya, described Krishna to Shishupala whoinitially objected to Krishna being invited as the chief guest at RajasooyaYaga of Yudhishtir at Indraprastha in the following way —

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Bheeshma said:

1. “Veda Vedaanga VignaanamBalamchaa Abhyadhikam TadaaNrunaam Loke Hi KonyosiVishishitah Keshavad Rute”.

2. “Daanam Daakhyam Shrutam ShouryamShree Keertir Buddhi RuttamaahSannatih Shreer Dhirtis tushtihPushtischa Niyaatachute”.

3. “Tamimaam GunasampannamAaryancha Pitaram GurumArghya Maarchitam ArchaarhamSarve Sankshantu Marhathaa”

M.B.II 3.8. 19/20/21

“Krishna with the wisdom of Vedas and Vedangas, is most strong and heis Master giver. He is skilful, learned, valorous, gentle and is with fame,intellect, noble presence, prosperity, stability, happiness and brightness.He is full of noble qualities and is a respectable elder like a parent. He is anhonourable and worshipable Guru”.

This was the first time Krishna was publicly described as a Guru by anotheroutstanding Master Guru.

In ‘Bhagavatam’, Uddhava approached Lord Krishna just before theconclusion of the Avataar and addressed him as a Guru. He addressedhim as Yogesha, Yoga Vinyasa, Yogaatma, Yoga Sambhava, Narayana,Narasakha and took his sharan (refuge).

Sri Gopala Sahasranaam has extolled him as “Gouri Guru” (Guru of Gaurithe shakti) (465), Sarva Dharmagna (703), Sarvagna (710), Guru (742) andJagadguru (756).

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

“Shishyaste Aham Shaadhi Maam Tvaam Prapannam”

B.G.II-7

“I am your shishya, I take your shelter. Please show me the way”.

After Vishwaroopa darshan, Arjuna addressed him in the followingway :

“Pitaasi Lokasya Charaa CharasyaTvamasya Poojyasya Gururgareeyan”.

B.G. XI–43.

“You are the father of the world including all moving and non-moving.You are the greatest Guru”.

Just as Bheeshma described him as a father and a Guru, Arjuna toocalled him a father and a Guru.

Thus in Bhagavatam, Bhaaratam and Gopala Sahasranaam, Krishna isrespected and revered as a Guru and Jagadguru.

While Brindavan, Mathura and Dwaraka were the preparation groundsfor Krishna to become a universal management Guru, Indraprastha,Hastinapur and Kurukshetra were the fields of his guidance, advice,direction, teaching and path making.

While Garga Samhitaa and Bhagavatam are catalogues of his love,protection, administration, management, leadership and his noble actions,Mahaabharata is the manual of his guidelines, directions and teachings asGuru and Gopala Sahasranaam shows how Guru and Govind are one andthe same.

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4. Mahaabharata

Mahaabharata is encyclopedia of ethics, philosophy, moral treatise,poetry, quality, science, history, and is also a management and

leadership guide and a treasure of wisdom and spirituality .

It includes illuminating insights on education, learning, training, values,principles, creativity, strategies, counter strategies, teachings, efforts,determination, love, dedication, delegation, trust, empowerment,management, leadership, teachership, path making and visionarymentorship, missionary spirit and all the aspects of life.

CONFLICT BETWEEN ETHICS AND EGO

Mahaabharata presents the process of journey from conflict to peace. Theconflict is between Ethics and Ego. (Please see the diagram). There are fivevalues which are most important in life — human existence, governance,industry, management, leadership and business.

The five values are Ethics, Energy, Excellence, Economy and Ecology. Ethicsare of prime importance. Using Energy within the guidelines of Ethics tocreate Excellence, for ensuring Economy and for safeguarding Ecologyensures progress, success and happiness.

Ethics, Energy, Excellence, Economy and Ecology (Ethics & Co) arise fromPurity and Beauty. When there is harmony within Ethics & Co., there isEffectiveness and Efficiency leading to Enlightenment. Wisdom is the guideof Ethics & Co.

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Opposing Ethics & Co. is Ego & Co. Ego is accompanied and supported byExcess and Hundred desires. Ego, Excess and Hundred desires emergefrom Blindness and Non-seeing. When Ego, Excess and Hundred desiresare opposed, Anger and Estrangement arise. Ego & Co. is guided byWickedness.

The eternal conflict between Ethics & Co. and Ego & Co. is depictedexcellently in Mahaabharata.

Ethics, Energy, Excellence, Economy and Ecology are Yushishtar, Bheem,Arjun, Nakul and Sahadev. Purity is Panduraj and beauty is Kunti.Effectiveness and Efficiency are Abhimanyu and Ghatotkach.

Enlightenment is Draupadi.

Wisdom is Krishna

On the other hand Ego is Duryodhan. Excess is Dushasan, Hundred desiresare hundred Kauravas, Anger is Ashwatama and Karna is Estrangement.Blindness is Dhritarashtra and non-seeing is Gandhari.

Wickedness is Shakuni.

Vision is Vyaasa.

The Mahaabharata war is the representation of eternal and continuingconflict between Ethics & Co. and Ego & Co. and conflict between Wisdomand Wickedness.

This is the source code and plot of Mahaabharata visualized and perceivedby the great visionary Vyaasa. He also conceived the way to peace fromconflict.

Wisdom plays a deciding, vital, crucial and light giving role. Wisdom isKrishna the teacher, guide, mentor, inspirer and guru. Wisdom helps Ethics& Co. to win and progress.

Mahaabharata 17


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Purpose of Life

The essence of Mahabharata is the emphasis on four-way approach to a purposeful and enriching life –“Chaturvidha Purusharthas” – four kinds of lifeobjectives and purposes.

The four objectives or purposes of the human lifeare Dharma (Ethics), Artha (Wealth), Kama (Desire)and Moksha (Liberation).

Mahabharata stresses that Dharma (right conduct)is the basis and foundation for Artha (right wealthgeneration and utilization), Kama (right aspirationand desire for enjoyment and pleasures) and Moksha(liberation and freedom).

Wealth to support the right conduct and right conductin generation and utilization of wealth is the rightapproach.

Desire and aspiration for enlightenment andliberation is also right approach.

Ethics without Wealth are powerless and Wealthwithout Ethics is useless.

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Desires and aspiration for material pleasures withoutEthics lead to degeneration of life and desires forEthics and liberation from materialistic tendencieslead to realization of divinity.

Mahabharata is the encyclopedia of the principles,practices, procedures and processes of Dharma(Ethics), Artha (Wealth), Kama (Desire), and Moksha(Liberation).

“Dharme Cha Arthecha KamechaMokshecha Bharatarshabha

Yad Ihaasti Tad AnyatraNehasti Na Tat Kvachit”

M.B. I – 56-33

About Dharma, Artha, Kama and Moksha whateveris there in this Mahabharata can be found elsewherein the world and whatever is not here can not befound any where in the world.

Thus Mahabharata is the representation andreflection of real life.

In this way Mahabharata is the practical guide forconduct of life in this world.

Mahaabharata 21


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“Yato Dharmah Tato Jayah”

M.B.XI.14.12

“Where there is Ethics there the Victory is”.

Lord Krishna has performed the roleof an outstanding management guru

throughout Mahaabharata.

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5. Krishna as a Management Guru inMahaabharatam

Mahaabharatam has 18 parvas and Krishna appears in all the parvasand spreads his light of knowledge, ideas, solutions and vision.

Glimpses of that light can be seen in the following lines:

KRISHNA’S IMPACT THROUGHOUT MAHAABHARATA

1. Adi Parva – The Beginnings

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

“Tatprekshya Karma Atimanushya BuddhiJishnuh Sa Hi Braaturachintya Karmaa,Daamodaro Bhraataram Ugra Veeryam

Haalaayudham Vaakyam Idam Babhaashe”.

M.B. I.189.19.

Having seen the great feat of Arjuna, Krishna of super human intellectidentified Arjuna and Bheema and shared the same with his brotherBalarama.

Krishna as a Management Guru in Mahaabharatam 23


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

Krishna’s situational observation was par excellent, whichcontributed for his being a world class plus corporate advisor

and management guru.

2. Sabhaa Parva – Assembly

In the assembly of Kauravas, when Draupadi was lost in the dice game byYudhishtir, she was dragged to the assembly. Dushasana began to disrobeher. After a long struggle in many ways, Draupadi lifted her hands in prayerand said:

“Krishna Krishna Mahaa YoginVishwaatman Vishwa Bhaavana

Prapannaam Paahi GovindaKurumadhye Vaseedateem”

M.B.II.68.43

“Oh Krishna! Great yogi! Universal self! Universal creator! Oh Govinda! Itake shelter in you. Protect me from this crisis and distress amongst theKurus”.

When one is in trouble, one rushes to God or Guru. There being nobody toturn to Draupadi appealed to Krishna, the two-in-one Guru and Govinda.

Krishna as an observer and thinker weightedher eligibility and saved her honour through universal

consciousness.

3. Aranya Parva – Forest

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

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“Sa Eshyati Mahaa Bahur Vashee Shourir Udaaradhee”

M.B.III. 183.3.

“The mighty armed, the one with a noble soul and self control that Krishnais coming.”.

This was an unexpected visit from Lord Krishna along with Satyabhama.Fulfilling expected actions give happiness but unexpected noble gesturesand actions create delight, joy and trust.

Krishna the great Guru and guide came to the forest to boost the morale ofthe Pandavas. He also had the foresight to bring Satyabhama aong in orderto make Draupadi comfortable. This made Satyabhama also very happy.

Krishna was a guru who could understand a situation withoutany formal communication.

4. Agnaatavasa Parva – Incognito Phase

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

“Prati Guhya Cha Taam PaarthahPurskritya Janaardanam

Vivaaham Kaarayaamaasa”.M.B.IV.72

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

Krishna was a master of anticipation and initiation.



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5. Udyoga Parva

When the incognito period was over and the marriage of Abhimanyu wassolemnized, Krishna went to Hastinapur to convey the message of thePandavas to Kauravas and to negotiate an agreement for truce for mutualwell being. But the signals from the Kauravas were not favourable. Krishnawas in deep thought and was in Mahatma Vidura’s house the night beforeand shared his deep thoughts with him.

Sri Bhagavaanuvacha:

“Hitam Hi Dhaartra RaashtraanamPaandavaanaam Tadhaiva Cha

Prithivyaam Kshatriyaanaam ChaYati Shreyam Amaayayaa”.

M.B. V.93.13

The blessed Lord said:

“With all sincerity and commitment, I shall endeavour and strive for thegood of sons of Dhritarashtra and Pandavas and also for the good of allkings and leaders of the earth”.

This is one of the instances where Govinda speaks as God and at that veryinstant divine light shines.

Great! Great!! Great!!!

Contrary to many who talk about Krishna’s cleverness as an emissary andhis supposed secret intension of making his embassy a failure, Krishnareally worked hard against the negative kinds to ensure a truce for thewell-being of all and for achieving a win-win situation.

Win-win is possible in any negotiations and this has to be the approach ofall Corporate Advisers, Management Gurus and Professional Consultants.Krishna endeavoured till the last minute of his stay for an agreementthrough persuasion, reward, discrimination and threat. Only when it wasnot possible he thought of the next best alternative.

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Krishna the corporate guru worked for thebest, prepared for the worst and looked

for optimal solutions.

6. Bheeshma Parva – General Bheeshma

During the first nine days of the war, Bheeshma was the Commander-in-Chief of the Kaurava army. On the 4th day, the Pandavas, especiallyGhatotkach and Bheema caused great destruction and a good number ofKaurava brothers were killed. On that night, the Kaurava camp was sad.Duryodhana and other seniors went to their grandfather Bheeshma.

Duryodhana asked Bheeshmaji the following question, “Sir! Grandfather!Our armies are getting destroyed every day. At every step we are losing.Tell me Sir! Depending on whom Pandavas are gaining so much?”

Bheeshma said:

“Yo Dhaarayati Lokaan TreenCharaachara Guru: PrabhuYoddhaa Jayascha JetaachaSarva Prakrutireeshwarah”

“Raajan Sarvamayo Hi EshaTamoraaga Vivarjitah

Yatah Krishnah Tato DharmoYato Dharmah Tato Jayah:

M.B.VI.66/34.35

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



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

Quantity is important and quality is crucially important. Krishnaconcentrated on quality of actions in addition to weightage of

actions.

7. Drona Parva – General Drona

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

“Sakundala Sindhupate Prabhanjana Sutaanuja

Utsange Paatayasvaasya Vriddhakshatrasya Bhaarata”.

M.B. VII. 146.116

“Arjuna! Be careful; let not the head of Jayadratha fall on the earth. Withthe help of your arrows take it away and let it fall on the lap ofVriddhakshatra, the father of Jayadratha”.

This was a fantastic strategic advise which the wonderful advisor — Guru,the great Krishna gave. Vriddhakshatra had a boon from Lord Shiva thatthrough whoever’s hand the head of Jayadratha falls on the ground, thatperson’s head would break into pieces.

Arjuna implemented the idea and Jayadratha’s head fell on the meditatingVriddhakshatra’s lap. Unknowingly, he threw it away. It fell on the groundand Vriddhakshatra’s head broke into pieces. Arjuna escaped that fate.

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Krishna the strategic management guru used knowledge,information, idea and solution to protect Arjuna and eliminate

wickedness.

8. Karna Parva – General Karna

After Drona, Karna became the Commander-in-Chief and he foughtvaliantly and defeated Yudhishtir, Bheema, Nakul and Sahadev but didnot kill them because of the promise he had given to Kunti. He waited forArjuna.

In the fierce fight with Arjuna, Karna used his last resource, the serpentweapon kept especially to kill Arjuna. The serpent Ashwasena hated Arjunaand was biding his time to burn Arjuna with his terrible poison becauseArjuna killed Ashwasena’s mother while burning Khandava forest. Karnatook out the terrible arrow and aimed it at the neck of Arjuna. Universalserpent power shone in that great serpent arrow. Karna discharged theweapon. It flew and came towards Arjuna like an atomic warhead. Allstopped fighting and just looked up in amazement. The aiming was perfect.In a moment Arjuna cwould turn to ashes.

“Tam Prekshya Deeptam Yudhi MaadhavastuTvaraanvitam Satvaraiva Leelayaa

Padaa Vinishpishya Rathottamam SaPraveshayat Prithveem Kinchideva”

M.B. VIII.90.29

“Krishna, seeing that fiery weapon rise in the sky, quickly pressed downwith his foot that beautiful chariot one cubit deep into the earth.”

But, Krishna was steady and he just fixed his gaze on the weapon andpressed the chariot down into the earth. Because of his tremendous strengththe wheels of chariot went deep into the earth by a foot. The Serpent arrowhit the shining crown of Arjuna and went ahead. The crown was burntinstantly and the burning arrow entered the earth and the whole warfieldbecame unbearably hot. Arjuna was saved.



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Krishna as a guide and guru saved Arjunaand the Pandavas again and again

from the mouth of danger.

9. Shalya Parva – General Shalya

After Karna was killed, Shalya became Commander of Kauravas on the18th day. He was killed by Yudhishtir. Kaurava army became weak. Arjunaseeing destruction all around on both sides, wept and wailed in front ofKrishna.

Arjuna said:

“Uktam Bheeshmena Yadvaakyam Hitam Tathyam Cha Maadhava

Tacchhapi Naasau Kritavaan Veetha Buddhih Suyodhanaah”.

M.B. IX.24.21.

“Bheeshma advised Duryodhana about the futility of war. But even thenthe ill minded Duryodhanaha lost his thinking and had not followed theadvice”

Arjuna vented his anguish, listed the heroes lost on both sides who weredear, wept and cried for considerable time. Krishna heard him patientlywith full attention and without interruption. He neither corrected him norcosoled him, but allowed him to follow his chain of thoughts. Finally Arjunabecame silent and understood the reality, wiped his tears and requestedKrishna to move towards Duryodhana. Arjuna became peaceful becauseKrishna listened to him.

Listening is an art and an ability of an excellent Management Guru. Ourconsultants, advisors, specialists and strategy masters have to master theart of listening. Rather than selling vigorously our own ideas, buying others’ideas is better.

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Krishna was a par excellent master ofoptimizing the combination of listening,

speaking, buying and selling.

10. Souptika Prava – War on Sleeping Ones

After all were killed and Duryodhana was hit below the belt by Bheema,Duryodhana commissioned Ashwatama, Krupacharya and Kritavermanto take revenge. Ashwatthama took oath that he will destroy all thePandavas and for that he planned to attack the Pandava camp during thenight and kill all the sleeping warriors. Ashwatama along with Krupacharyaand Kritaverman reached the Pandava camp and saw a big fire at the gate.He also visualised the spirit of Shiva guarding the camp. Ashwatamaoffered himself to Shiva by jumping into the fire.

The spirit of Energy of Shiva shifts from Krishna after seventeen days ofwar to Ashwatama and he killed all the Pandavas in the camp. Krishnahad anticipated this on the 17th day itself and took the five Pandavas toHastinapur.

Ashwatthama killed all Pandava forces including the sons of five Pandavaprinces. Because of precaution of Krishna, the five Pandavas remained alive.

When Bheema was proceeding alone in search of Ashwatama, Krishnaanticipated and advised Yudhishtir to protect Bheema.

“Sa Samramehi Duraatmaa ChaChapalah Kroora Evacha

Vedacha Astram BrahmashirahTasmaad Rakshyo Vrikodarah”

M.B.X.12.41

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



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Thus Bheema was protected and saved

Krishna anticipated the danger much in advance and tookpreventive actions. The master guru is not only proactive

but is also pre-active, process-active and post-active.

11. Stree Prava – Wailing Woman

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

Krishna said to Gandhari :

“Kshamaa Sheelaa PurabhootvaaSaadhya Na Kshamase Katham

Adharmam Jahi DharmagneYato Dhramah Tato Jayah”

M.B.XI.14.12

“Oh! Noble one ! you always had a forgiving nature. Why are you notforgiving now? Leave adharma (non-right) because you know what is rightand what is not right. Where there is right, there is victory”

Gandhari, the great noble lady understood the message, the gentle wordsof Krishna, was full of respect and empathy and refrained from cursing.Actually Dhritarashtra and Gandhari forgave the Pandavas but Yudhishtirrequested (on the advise of Krishna), Dhritaraashtra to remain as a monarchas before.

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

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12. Shaanti Parva – Peace After War

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

”Tad Gnaati Shokopa Hata SthithaayaSatyaabhisandhaaya Yushishtaraaya

Prabhruhi Dharmaartha YuktamarthyamVachosyaa Panudaasya Shokam”.

XII.51-18.

“Oh! Great one! This Yudhishtir is hit by the grief about the loss of relatives.He is a truthful one. For him and his brothers, please give your knowledgeand directions about ethics, economy and about responsible leadershipand governance, so that their grief subsides”.

Bheeshma wonders how he can teach when the universal teacher, theJagadguru himself is present. How a shishya (learner) can speak in frontof his Guru? Krishna then admires Bheeshma and encourages him to sharehis vast wisdom. He also gracefully grants him health, energy andsuperconscious recollection ability. This is the instance of one teacheraccepting another teacher and master. Though Bheeshma is much olderthan Krishna, he accepts Krishna as his own teacher. This demonstratesthe fact that stage is more important than age.

The modern advisors, consultants, trainers and guides can benefit a lot byaccepting and respecting each other and also by learning from each other.

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



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13. Anushaasana Parva – Governance

While Bheeshma was telling about Ethical Governance, the discussion wenttowards the greatness of Lord Shiva. Then Krishna narrated how on therequest of his wife Jambavati for a wonderful son, he went to the Himalayasfor doing penance directed towards Lord Shiva.

Krishna searched for a Mahatma as a Guru, who could show the way toreceive the grace of Lord Shiva. Then Krishna reached the ashram ofUpamanyu Maharshi.

This is how Krishna described his meeting with the Maharshi.

Krishna said:

“Pravashanneva ChaapashyamJataa Cheera Dharam Prabhum

Tejasaa TapasaachaivaDeepya Maanam Yathaanalam”.

“Shishya Madhya Gatam ShaantamYuvaanam Brahmanarshabham

Shirasaa VandamaanamMaam Upamanyu Rabhaashaata”.

M.B. XIII.14. 63/64/65

“As soon as I entered the ashram, I saw the divine presence of a muni whowas wearing simple clothes and because of brightness from penance hewas shining like fire. He was surrounded by disciples, was peaceful andwasa youthful great Brahmin. I prostrated to him with my head down. Thenhe, the Upamanyu Maharshi, addressed me”.

What a wonder! Krishna who was already recognized as the divine oneand as an outstanding guru finds another guru and prostrates to him andoffers highest honour.

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Upamanyu Maharshi received him well and honoured him. Krishnaenquired about the way to get Lord Shiva’s grace. Upamanyu Maharshithen shared with him the glories of Lord Shiva and then told him the “ShivaSahasranaam” (Thousand names of Lord Shiva) and also how he had tocarry out the penance. Krishna learned “Shiva Sahasranaam” withdedication and did penance as taught by Upamanyu Maharshi.

Lord Shiva appeared and showered his grace. After sometime, a son wasborn to Jambavati, who was named Saamba after Lord Shiva.

See! A great Guru learns from another Guru. Krishna himself a divine one,meditates and prays to Lord Shiva who in turn meditates and prays toLord Vishnu who is verily Lord Krishna!.

When Guru and God like Lord Krishna himself has a Guru and God, howhumble, learning and dedicated we all, and especially the modern Gurusshould be.

Krishna is a master learner and a learner master. He sees divinityin and out of himself!

14. Ashwamedha Parva – Conquering

Ashwamedha Parva is about the Pandavas winning over differentkingdoms and areas of the country to create an United India through ahorse sacrifice. After Bheeshma passed away, Yudhishtir assumedresponsibility of governance of the nation with the guidance ofDhritarashtra, help of his brothers and with Yuytsu the surviving nobleson of Dhritarashtra, who fought war on behalf of the Pandavas.

Before it all began, Krishna planned to return to Dwaraka. Arjuna was sadthat his friend and Guru would soon leave. Then Arjuna said to Krishna,“Hey! Govinda! It is sad that I will be deprived of your company shortly.Before you leave, could you re-narrate that wonderful thing which youtaught me just before the war?”



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Krishna was surprised and displeased. Krishna said:

“Noonam Ashraddhaa DhaanosiDurmedhaa Hyasi Paandava

Na Cha Shakyam PunarvaktumAsheshena Dhananjayah”

M.B.XIV.16.11

“Arjuna! How careless and of poor understanding you are?! It is not possibleto re-narrate completely that inspired sharing”.

An effective Guru is alert about the mind frame of the learner and does nothesitate to reprimand whenever required. However, the master-teacherdoes not ignore the request. Krishna narrated another episode of thediscussion between a preceptor and his disciple which more or less coversthe lessons of Gita. This is called Anu-Gita, a companion of Bhagavad Gita.Though it is also a wonderful teaching, the intensive charge of inspirationis toned down.

This is a great lesson for all teachers that learners can forget what is sharedin due course. Therefore, methods are necessary for retention, recollection,recall and practice.

Practice is the way to remember. Krishna himself vividly retains,recollects and updates his learning by unlearning,

re-learning and teaching.

Thus Krishna remained a Guru till his last breath the time at which hedelivered another master piece called Udahava Gita.

15. Aashramavasa Parva – Hermitage

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

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Dhritarashtra repented a lot, did penance and lived a simple life. For thesatisfaction of Yudhishtir, he lived frugally and gave donations. He becamean introspective person. After 15 years after the war, Dhritarashtraexpressed his desire to retreat to a forest for an ascetic life. Yudhishtirrquested him to stay for one more year. The old king agreed.

One day before his planned date for moving to a forest, the old uncle,ladies and the Pandavas were sitting and conversing together. Dhritarashtraput his hand around Yudhishtir and said “Dear son! I am fully happy.Now let me share with you the secrets of nation governance and countymanagement.”

He taught him in detail about vision, policy, administration, departments,taxation, dealing with own people, opponents, adversaries andcollaborations. He also taught him about the six methods of dealing withenemies, strategy development, appointment of ministers and many things.

Yudhishtir and his brothers including Bheema were surprised to knowthe depth of the old man’s thinking, his insights and analysis. They allthanked him.

Yudhishtir said:

“Bheeshme Swargamanu Praapte Gate Cha Madhusoodane

Vidure Sanjaye Chaiva Konyo Maam Vaktumarhasi”.

M.B. XV.8.2.

“After Bheeshma has gone to heaven and Krishna departed for Dwaaraka,without Vidura and Sanjaya, who else other than you coul teach and guideus.”

It shows the quality of Yudhishtir, how his Gurus and advisors areremembered thankfully even in their absence. The greatness and success



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of a teacher shines when his learners perform excellently in the absence ofthe teacher.

Krishna was such a Guru. He was remembered constantly in Brindavan,Mathura, Dwaraka, Hastinapur and literally throughout India. Because ofhis great teachings, Krishna is felt almost in every home in India throughhis guidelines and through his presence in the Bhagavad Gita.

Krishna is an immortal guru and a management guru because histeachings are learnt, remembered, practiced and retained.

16. Mousala Parva – End of Yadavas

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

“Ashvasa Yantam Mahtma Tadaneem Gachannurdhvam Rodasi Vyapa Laxmya”

M.B. XVI.4.24

“The mahatma Krishna consoled Jara, the one who hit him with tendernessand spirit of compassion, shone with splendour of his innerself to risebrightly and expand to fill the whole sky and space”.

In this way Krishna, a great Soul had joined the Supreme Soul.

The Jagadguru taught the world a lesson about patience and forgivenesseven at the last minute. Krishna departed but never left us. The spirit of histeachings as a Guru and management Guru is very much alive like Amrut– immortal nectar.

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Krishna the Guru has become one with Govinda, who representsthe journey from humanity to divinity by protecting the right and

avoiding the non-right.

17. Mahaaprasthanika Parva – Great Exit

After all Yadavas departed from this world and Krishna had ascended tothe Supreme divine regions, Arjuna returned from Dwaaraka, after beingdefeated by the thieves on the way. Yudhishtir along with his brotherrecognized and noticed the paradigm shift in the situation and in theirown lives.

Change is eternal. Yudhishtir did not resist the change but accepted thechange. He even utilized it and contributed to it by planned transformation.

Pandavas performed all the thanksgiving ceremonies.

“Abhojayat Svaad BhojyamKeertayitva Shaarnginam

Dadauo Ratnaani VansaasiGraamaan Ashvaan Staam Sthathaa”

M.B. XVIII.1.13

“In honour of Krishna, Yudhishtir gave away as offering gems, clothes,villages, horses, chariots and served excellent food to people”.

Krishna was such a divine personality in human form that he wasremembered every time.

“Those who leave this world but do not leave the hearts of the peopleactually do not leave”.

Krishna is an immortal spirit who even today is alivein this world. A copy of Bhagavad Gita, housed in many homes in

India is revered and worshipped even today. Krishna is forever.



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18. Swargarohana Parva – Ascent to Heaven

The Pandavas proceeded upwards in the Himalayas and Draupadi,Sahadev, Nakul, Arjun and Bheem passed away one by one. OnlyYudhishtir and the dog which came all the way with them were alive.

The divine angels came with a spaceship to take Yudhishtir to heaven.They declined to take the dog along. Yudhishtir refused to go without thesincere, committed and obedient dog. The angels were pleased. The dogwas God of Dharma (Righteousness). They went to heaven.

In heaven Yudhishtir saw all the Kauravas but not his brothers. Yudhishtirwanted to see them. He was shown his brothers and Draupadi suffering inhell. Yudhishtir experienced hell and great pain. That was an illusioncreated as punishment to Yudhishtir for the half truth he uttered aboutAshwatama.

Then they went back to heaven and there he saw his brothers and finallyhe saw Krishna in his original divine splendour.

“Dadarsha Tatra GovindamBraahmena Vapusha Anvitam

Tenaiva Drishta PoorvenaSaasrushenaiva Soochitam”.

M.B. XVIII-1-2.

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

Thus the supreme guru has attained thestate of supreme divinity.

Every true guru is god himself.

Thus it is now clear that :

“Bhaaratam Sampravakshyaami,Krishna Mahatmya Sangraham”.

Agnipurana XIII.1.

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Mahaabharata is a summary of the greatness of Krishna.

The greatness of Krishna as a friend, philosopher, guide and teacher and asupreme management Guru vibrates and shines in every chapter and atevery stage of Mahaabharata.

IDEAS OF KRISHNA IN MAHAABHARATA AS A TEACHER,ADVISOR, GUIDE AND GURU

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

1. Suggestion to Draupadi to object Karna’s participation at theSwayamvara

2. Idea of Arjuna marrying Subhadraa3. Idea regarding Jaraasandha4. Idea regarding Draupadi’s sarees5. Idea regarding Akshaya Patra in forest6. Idea of staying at Vidura’s house on the night before embassy7. Idea regarding weak thighs of Duryodhana8. Idea of informing Karna that he is the eldest Pandava9. Idea of not taking up arms in the war10. Idea of giving his army to Duryodhan and his self to Pandavas11. Stopping of the chariot in front of Bheeshma and Drona to arouse

serious thinking by Arjuna12. Teaching of Bhagvad Gita – the supreme knowledge and means of

transformation13. Idea of Shikhandi standing in front of Bheeshma14. Preparation of Arjuna’s mind frame and counselling for the end of

Jayadratha15. Idea of killing Shrutayushah and Jayaddratha16. Advising Arjuna to ensure that the head of Jayadratha falls into the

lap of Jayadratha’s father17. Keeping Arjuna away from Karna till Indra’s weapon is with Karna18. Joy at the death of Ghatotkacha



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19. Idea of “Ashwatthama hataa hatah”20. Protecting Arjuna from Karna’s serpent weapon Ashwasena21. Advising Pandavas to return to Hastinaapur on the penultimate day

of war to avoid their destruction by Ashwatama22. Taking Pandavas to Bheeshma for learning about right governance23. Teaching of Anugita to Arjuna24. Returning and retiring to Dwaraka after the war and when peace is

accomplished25. Recognising and accepting the decline of Yadaavas26. Last teaching of Uddhava Gita to Uddhava27. Accepting conclusion of his own physical life.

Thus Krishna the great Guru has demonstrated his abilities todeal with practical situations on real time basis before he taught

them in the inspiring teaching of Bhagavad Gita

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6. Bhagavad Gita

Bhagavad Gita is a par excellent teaching by an exemplary managementGuru, Lord Krishna.

ESSENCE OF GITA

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

1. Youdhishtaree KurukshetramYayau Douryadhanee ChamoohBheeshma Dronaadikaan DrishtvaaNaayudhyati Gurooniti

2. Paartham Hyuvaacha BhagavaanNa Shochyaa Bheeshma MukhyakaahShareeraani VinaasheeniNa Shareeree Vinashyati

3. Ayamaatmaa ParambrahmaaAham Brahmaasmi ViddhitamSiddhyassiddho Samo YogeeRaaja Dharmam Prapaalaya.

Agnipurana XIV.1/2/3

1. When armies of Yudhishtira andDuryodhana were ready to fight thewar at Kurukshetra, having seen Bheeshma Drona and others “I willnot fight against elders and teachers”.

Bhagavad Gita 43


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2. So said Arjuna to whom Lord Krishna said “Ungrievable are Bheeshmaand others, bodies perish but the spirit and soul within the body donot perish.”

3. “Knowing this self as the supreme-self and knowing ‘Me’ is thatsupreme ultimate soul, consider success and non-success withequanimity and perform your responsibility and duty as a leader andgoverning manager.”

Lord Krishna was such an outstanding and supreme management Guruthat he taught simultaneously spiritual values, present day realities,necessity to avoid grieving about ungrievable, need for being equanimousbeyond the thought of success and failure and the imperative need forperforming and fulfilling the responsibility and duty as a leader andmanager.

This is the essence of the teachings of Krishna in the Bhagavad Gita.

GURU AND GOVINDA

Actually Krishna becomes lord, Shri Bhagavan, when he starts impartingthe teaching to Arjuna.

In Mahaabharata, Krishna is referred mostly as Vaasudeva, Krishna andShri Krishna. On a few occasions like when his consciousness rises duringthe discussions with the Pandavas and Draupadi just before his embassywith the Kauravas and when he discusses with Vidura, he becomes Lord,Shri Bhagavan.

Throughout the Gita he is Bhagavan. In Anugita he is Krishna. In UddhavaGita when he teaches the supreme knowledge to Uddhava, he again oncebecomes Bhagavan.

The divinity in teacher springs out when the learner is totally dedicatedand inspired.

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

When the learner is inspirable, the teacher becomes inspiration.

Teacher appears when the learner is ready.

Teacher becomes God when the learner is dedicated. When the two armieswere facing each other and when there was tension all around, three leader– learners and three teachers — Gurus emerged.

THREE LEADERS – THREE TEACHERS

Dhritarashtra is a blind and Tamasik leader whose teacher is Sanjaya.Duryodhana is an egoistic and oppressive leader whose teacher – Guru isDronacharya. Arjuna is a gentle and dedicated leader whose teacher – Guruis Lord Krishna.

Please see “Three Leaders – Three Teachers” on page 188. When the warsituation and tension arouses both Arjuna and Krishna faced the samesituations. All the warriors were not only close ones, friends, relatives andelders to Arjuna were equally dear to Krishna. While Arjuna was depressedand weeping, Krishna was stable and smiling.

A Master Management Guru has to be stable, confident and calm eventhough his learner, manager or leader is in tension, confusion anddepression. Facing his own near and dear ones in the war, Arjuna waveredand left his arms and turned away from his responsibility and duty. Hewas in grief.

At the conclusion of the teachings of Gita, Arjuna stood up like a confident,stable and able leader ready to face whatever is the crisis.

GRIEF TO LIBERATION

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

Bhagavad Gita 45


46

LIBERATION the ESSENCE OF GITA on page 47.) Gita is the journey fromGrief to light and hope to work to Knowledge to Detachment to SelfControl to Wisdom to Ultimate to Secret to Glimpses to Super-Vision toDevotion to Field to Characters to Super person to Divinity to Dedicationand finally to Liberation.

The essential process from Grief to Liberation can be seen in “GRIEF TOLIBERATION” THE PROCESS given below.

BHAGAVAD GITA – A CORPORATE EDUCATION

The entire dialogue of the Gita could be a modern corporate dialoguebetween a Corporate Management Advisor and his client, an ExecutiveDirector. Krishna’s role as a Management Guru can be fully appreciatedwhen the situation is looked as a takeover war between an aggressivecorporation and holding corporation.

(Please see “Grief To Liberation – The Story of Gita” on page 109.)

Thus, we can see the glory of Krishna as a Management Guru. In this story,one can visualize the principles, values, vision, strategies, approaches, ideasand solutions of Lord Krishna as a Management Guru.

The depths of his wisdom, the empathy in his communication, his balancedapproach to women, devotion, knowledge and spirit, his readiness toengage in a dialogue rather than monologue, his patience to receive,understand and respond to interactive questions of a learner-leader andhis ability to explore different approaches for success are all the hallmarksof a world class plus management thinker and guide. A Jagadguru.

Grief to Liberation – The Process

1. Grief In conflict when clarity is not there, the person getsdrowned in grief and withdraws.

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

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Bhagavad Gita 47


48

3. Work Dutiful work is a boat to cross the river of life

4. Knowledge When work is baked on knowledge fire it becomeswisdom wealth

5. Detachment Work purity leads to self purity.

6. Self Control Stable mind leads to able self.

7. Wisdom Cosmic consciousness connects all components forcompleteness.

8. Ultimate Work as an offering connects the inner essence to theimperishable Supreme.

9. Secret When one takes all responsibility he becomes asupreme one.

10. Glimpses Self is the root of all glorious creations.

11. Vision All glorious creations put together are within thesupreme self.

12. Devotion A devotee is dedicated to divinity. Divinity dearlyloves the devotee. Devotion and divinity inspire eachother.

13. Field Behind every field there is a spirit. Every spirit createsa field.

14. Characters Transcending actions, feelings and thoughts isbecoming liberated and immortal.

15. Super Person ‘I’ness to ‘Why’ness to ‘Eye’ness to ‘High’ness is Egoto Introspection to Knowledge to Consciousnessrespectively.

16. Divinity That which binds is devility; that which liberates isDivinity. Every person has an in-built divinity toliberate himself.

17. Dedication All-universe-me is that truth.

18. Liberation The Supreme seated inside Self is the supreme solution.

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LIGHT BEAMS IN BHAGAVAD GITA

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

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

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

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

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

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

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

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

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

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

10. “Neetirasmi Jigeeshataam” (XI.33)Strategy of winners is me

11. “Nimitta Maatram Bhava Savya Saachin” (XI.33)Dexterous one! Just an instrument you Be!

12. “Yo Madbhaktah Sah Me Priyah (XII.16)Devoted he is, dear to me.

Bhagavad Gita 49


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13. “Gnaanam Gneyam Gnaana Gamyam, Hridi Sarvasya Vishtitam”(XIII.18)Knowledge knowable knowledge goal, seated in all hearts intimategoal.

14. “Sattvam Rajah Tama Iti Gunaah Prakruti Sambhavah (XIV.5)Gentleness, aggressiveness, ignorance — these three are nature bornqualities, you see.

15. “Nirmaana Mohaa Jita Sanga Doshaa” (XV.5)Proudness free and delusion free, is attachment free and completelyfree.

16. “Daivee Sampad Vimokshaaya, Nibhandhaaya Asuree Mataa (XVI.5)Divine attributes give freedom, Devilish attributes binds some.

17. “Daatavyamiti Yaddaanam Deeyate Anupakaarine” (XVII.20)Because it is right to give it is done with expectation for returns, totallynone

18. “Sarva Dharmaan Parityajya, Maam Ekam Sharanam Vraja” (XVII.66)Leaving all ways fully you, take refuge only in me.

Z. “Tatra Shree Vijayo Bhooti, Dhruvaa Neetir Matir Mamah”There is prosperity, success, right policy,There is also growth that is my sight, you see.

MESSAGE OF GITA

The Gita contains 701 verses and it is a journey of 18 Chapters from Griefto Liberation.

What is the executive summary of the Gita? The executive summary of theBhagvad Gita is embedded in the Gita itself. The first verse and the lastverse put together from the executive summary of the Gita.

The First Verse is :

51

“Dharma Kshetre Kuru KshetreSamaveta Yuyutsavah

Maamakah PandavaschaivaKima Kurvatu Sanjaya”

B.G.I.1.

In the field of dharma, field of KuruEager to fight and vanquish tooMy own sons and Pandavas too

Assembled Sanjaya ! What did they do?

This is the question asked by Dhritarashtra to his advisor Sanjaya. “Sanjaya!On the right field and war field, my sons and sons of Pandu are facingeach other to wage a war. What are they doing and what is about to happen?”

For this question the answer is in the last verse:

“Yatra Yogeshwarah KrishnoYatra Partho DhanurdharahTatra Shreer Vijayo Bhooti

Dhruva Neeti Matir Mamah”

B.G.XVIII.78

Where there is Krishna the great masterWhere there is Arjuna the great achiever

There is prosperity, success, policy and rightThere is also growth which is my sight.

The answer of Sanjay is that where there is combination of Krishna, themaster and Arjuna the great achiever, there will be prosperity, success,growth and right policy.

What a wonderful management lesson for all business and industrialorganizations in the world!

Bhagavad Gita 51


52

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53

Where there is a combination of a visionary path shower and missionarypath walker, there there will be wealth generation, all round success, growthand right policy. Are we not all in Industry Business and Managementprofession looking for wealth generation, all round success, growth andright policy? Well ! this is the summary, vision, promise and assurance ofthe Bhagavad Gita which is a great management manual and an inspiringleadership guide.

The combination of Path shower and Path walker, leader and team, visionand mission, direction and dynamism, quality and quantity, empoweringGuru and endeavouring learner-leader and light and engine is the way tooutstanding success and contribution.

This is the executive summary of the first verse and the last verse. Now letus examine it:

“Dharma Kshetre Kuru KshetreSamaveta Yuyutsavah”

“Tatra Shreer Vijayo BhootiDhruva Neeti Matir Mamah”

“Where there is a confrontation between right and non-right forces, therethe right forces will win and attain wealth generation, success, growth andright policy”.

Wonderful!!

Now, let us see the very short summary of Gita by considering the firstline and the last line.

“Dharma Kshetre Kuru Kshetre Dhruva Neeti Matir Mamah”

Which means

“In right field and work field sound policy helps to win”

Bhagavad Gita 53


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

“Dharma Kshetre”“Matir Mamah”

“In the right field my mind frame wins”. Right mind frame is right way forthe right to win.

Now, the supreme short executive summary of the Gita is the combinationof the first word and the last word.

“Dharma” – “Mamah”

Mama Dharma – My Responsibility!!

Answer to “what is my responsibility, my duty and my priority”, is theanswer in all managerial situations.

‘Own responsibility’ is the essence of the Bhagavad Gita and the teachingof Krishna, the Management Guru.

LEADERSHIP AND MANAGEMENT

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

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

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• Self Effort + Divine Grace• Responsible Leadership + Effective Team

The Gita includes many more such approaches for different situations.

GITA – A TRANSFORMATION PROCESS

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

“Tam Uvaacha HrisheekeshahPrahasanniva BhaarataSenayor Ubhaye Madhye

Visheedantam Idam Vachah”

B.G.II.1

“With smiling face hence Bharata! Said lord of sense

To grieving one, following lines In the middle of battle lines”.

This was at the very beginning of the teaching of the Gita. At the beginning,Krishna was smiling and Arjuna was grieving.

Then what happened immediately after the Gita teaching?

“Ityaham VaasudevasyaPaarthasya Mahaatmanah

Samvaadmimam ShroushamAdbhutam Roma Harshanam”

B.G.XVIII.74

“Thus I heard the great souls two In dialogue, Vasudeva, Partha too,

Wonderful One, made Arjuna charged Recollecting that, my body gets charged”.

Bhagavad Gita 55


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Then at the conclusion of the Gita teaching, Arjuna too became a great soul.

This is how they appeared. Now let us see what Arjuna said at the beginningand after the teaching.

Arjuna said:

“Gandeevam Sransate HastaatTvakchaiva Paridahyate

Na Cha Shaknomi AvasthaatumBhramateeva Me Manah”

B.G.I.30

“Hands are shaking, losing hold Bow is slipping, arrows roll

Legs are no more strong and sound Mind now whirls, round and round”.

Arjuna before Gita was not at all confident.

Now after the Gita what he said and how was he?

Arjuna said:

“Nashto Moha Smritir LabhdhvaaTvat Prasaadaaan Mayaachyuta

Stithosmi Gata SandehahKarishye Vachanam Tava “

XVIII . 73

“My delusion is destroyed, memory gained, Achuta! Because of your grace, Stable is me, gone are doubts

Now shall act on your words”.

Arjuna is now confident and commits himself to do his duty without anydoubts.

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

Sanjaya said

“Evamuktvaa Arjuna SankhyeRathopastha Upaavishad

Visrujya Sa Sharam ChaapamShoka Samvigna Maanasah”

B.G. I.47

“Having said, in battlefield, so In chariot he dropped low Leaving bow and arrow

He grieved with sorrow”.

Let us now see what Arjuna did immediately after the Gita. (This is inMahaabharata immediately after Gita.)

Sanjaya said:

“Tato Dhananjayam Drishtvaa Baana Ghandiva Dhaarinam

Punereva Mahaanaadam Visrujanta Mahaa Rathaa”.

M.B. VI.43.6.

“Then seeing, Arjuna the wealth winner, readyWith bow and arrow standing steadyAll warriors admired him all around

And applauded him with roaring sound.”

Just before the Gita instruction, Arjuna fell down in the chariot leaving thebow and arrows. Immediately after the Gita, Arjuna was standing steadyholding up the bow and arrows.

Bhagavad Gita 57


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Humanity To DivinityA Transformation Process

Free

Offering

Totally Positive

Par Excellent

Transcending

Charged

Committed

Inspired

Admiring

Responsible

Connected

Insightful

Stable

Unbiased

Intelligent

Contributing

Bright

Depressed

18 Liberation

17 Dedication

16 Divinity

15 Super Person

14 Characteristic Transcendence

13 Field

12 Devotion

11 Vision

10 Glimpses

9 Secret

8 Understanding Ultimate

7 Wisdom

6 Self Control

5 Detachment

4 Knowledge

3 Work

2 Light

1 Grief

Shin

ing

Sidd

hi

Tran

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mat

ionSe

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Sand

arsh

ana

Seek

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Shod

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Striv

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Saad

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Divi

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Hum

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Total Dedication and Divine LoveThe Junction of Transformation

Saad

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Hum

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THRESHOLD OF HUMANITY

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

B.G. IX. 34

TOTAL DEDICIATIONIS THE KEY

TOUCH OF SPIRIT

The Lord said:Mighty armed! hear you nowSupreme words, Oh dear! nowyou listen with interestSpeaks me now in your interest

B.G. X. 1

DIVINE LOVEIS THE GRACE

HUMANITY DIVINITY

Seek

ing

Striv

ing

18 Liberation

17 Dedication

16 Divinity

15 Super Person

14 CharacteristicTranscendence

13 Field

12 Devotion

11 Vision

10 Glimpses

9 Secret

8 UnderstandingUltimate

7 Wisdom

6 Self Control

5 Detachment

4 Knowledge

3 Work

2 Light

1 Grief

Bhagavad Gita 59


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This is a great change because the Gita is a process of transformation fromHumanity to Divinity.

There are 18 chapters in Bhagavad Gita. The first 6 chapters of grief, light,work, knowledge, detachment and self control are the aspects of humaneffort and endeavour representing Humanity. The last 6 chapters from13th to 18th chapters of field, characteristic transcendence, super person,divinity, dedication and liberation are the super human aspectsrepresenting Divinity.

The middle six chapters from 7 to 12 are the steps of transformation fromHumanity to Divinity in terms of wisdom, understanding ultimate, secret,glimpses, vision and devotion.

Actually 9th chapter — “Secret” and 10th chapter — “Glimpses” are thechange over links in the process of transformation. The last verse of the 9thchapter (IX.34) and the first verse of the 10th chapter (X.1) are the gatewaysto transformation. When humanity is totally dedicated in actions, feelings,thoughts and spirit, the divinity showers the grace and starts revealingitself through its glories and vision of its super form.

“Secret” is that ultimate spirit within each of us and when we assumeresponsibility it shines out. “Glimpses” are the divine glories of excellencewhich are seen and experienced immediately after knowing andunderstanding the secret.

After “Glimpses” are “Vision” and “Devotion”; Vision inspires anddevotion makes a person fully committed. After the steps of wisdom,understanding, ultimate, secret, glimpse, vision and devotion thetransformation is complete and the learner is ready to enter into thetranscendental stage of Divinity.

Referring to diagrams on page 58 and 59, Grief (1) to Self Control (6) is aladder, which the endeavourer has to climb on own effort. Wisdom (7) toDevotion (12) is a conveyor belt, in the form of divine guidance and intu-

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ition, moving forward and upward. Here the person can move and beltalso moves.

Humanity and Divinity are separated by a barrier. The barrier is with oneway transparency. One can not see divinity from humanity, but one cansee humanity from divinity. The only way to move into divinity is throughthe Conveyor Belt of Wisdom (7) to Devotion (12).

The Conveyor belt is like a tunnel and a stage between Secret (9) to Glimpse(10) where the change into a new space of divinity occurs. This is like aworm hole connecting parallel universes of the quantum science, space-time warp and relativity of the ultra modern science.

The Conveyor belt ends at the conclusion of Devotion (12) and beginningof Field (13).

From Field (13) to Liberation (18) is a lift in the form of divine occurrences,experiences and realizations, because of which the endeavourer can moveup and forward without any effort.

Further he can move to any level from Grief (1) to Liberation (18) freelywhile remaining in the aura of Divinity.

‘Humanity’ is the endeavouring stage of learning in order to be beyondthe three Gunas of Sattva, Rajas and Tamas and divinity is becoming andbeing a seer, a field knower, a super person, a divine and liberated person.Thus the Guru, who himself is a super person beyond the Gunas helpsand guides the learner to reach that stage.

The Gita transports and translates Humanity to transform and transcendto Divinity.

PANCHA BHOOMICA — FIVE ESSENTIALS FOR WORK SUCCESS

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

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“Panchaitaani MahaabahoKaaranaani Nibhodha Me

Saankhye Kritaante ProktaaniSiddhaye Sarva Karmanaam.”“Adhishtaanam Tathaa KartaaKaranamacha PrithagvidhamVividhaascha Pritakcheshtaa

Daivam Chaivaatra Panchamam.”

B.G. XVIII. 13/14

“Causes are five, oh Great One!For fulfilment of norms, know this oneSpiritual knowledge describes that one

In what way all works are done.”

“The place of work and doer tooDifferent equipment, instruments too

Various activities, know that youFifth one, divine spirit, very true.”

The Gita clearly identifies the essential elements of success for any workand initiatives, which are Organisation (Adhishtanam), People (Karta),Equipment (Karanam), Activities (Cheshta) and Spirit (Daivam).

Please see the Star diagram on page 63.

1. Organisation creates vision, defines purpose and searches foropportunities.

2. People create strategy and select processes and ensure resources.3. Equipment for the mission is to be ensured to strive to fulfil plans

through suitable operations.4. Activities are initiated to attain goals and to stride for improvements

through perseverance.5. Spirit enables the achievements and success with contributions and

progress.

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Star of Success

Resource

s Operations

Impr

ovem

entsOpportunities

Contributions

Select

Sear

ch Success

Stride

Striv

eStrategy

Miss

ion

Goals

Achievements

Vision

Purpose

Processes Plans

Pers

ever

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Equipment

Activities

SpiritOrganisation

Peop

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Essential Elements of Success

Organisation People Equipment Activities Spirit

Vision Strategy Mission Goals Achievements

Search Select Strive Stride Success

Purpose Processes Plans Perseverance Progress

Opportunities Resources Operations Improvements Contributions

OrganisationWork

Success

Bhagavad Gita 63


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While organisation, people, equipment and activities are essential theoverall success comes through spirit.

Spirit is the consciousnessful togetherness of all people and integration ofall elements. Spirit is the divine grace for success.

Grace is vertical. The vertical grace will be showered only when one serveshorizontally with devotion. Serve and deserve is the spirit of successfulorganisation.

This is the holistic and integrated way of an organisational successprescribed by the Gita.

YOGA OF MANAGEMENT

Bhagavad Gita is a treatise on yoga. Yoga is stability, steadiness andconcentration of mind. Concentration of mind for work excellence is Karmayoga. Concentration of mind with total dedication on an object is Bhaktiyoga. Concentration of mind on knowledge and understanding is Gnaanayoga. Concentration of mind on self (Atman) and supreme self(Paramatman) is Dhyaana yoga.

Bhagavad Gita is a master piece and a source book on the four way approachof these four yogas. All the 18 chapters, each of which is a yoga, are thepresentation of these four yogas from different angles.

Every person has four personalities — child, youth, adult and elder withinhim. Right management and leadership is to treat each of the personalityas it deserves. Responsible manager has to recognize the person andsituation and respond and relate in a suitable manner.

In relating with people, there are four kinds of transactions. Take and takeis terrorism, take and give is government, give and take is business andoffer and receive is divinity and nobility. Offering is “Samarpan” andreceiving is “Sweekar”.

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Four Way Yoga

When work and knowledge arededicated to Supreme Spirit

They becomeSpirited work and spirited knowledge.

Dedication gets blessed by spirit.

Spiri

ted

Wor

k

Spiritual Knowledge

Dedi

cate

d Kn

wol

edge

Work Dedication

Inte

llect

Inst

inct

Inspiration

Intuition

SELF

IVSpirit

Concentration inSelf

Dhyaana Yoga

IIIIntellect

Concentration onKnowledge

Gnaana Yoga

IBody

Concentration inWork

Karma Yoga

IIMind

Concentration onDevotion

Bhakti Yoga

Bhagavad Gita 65


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When you offer love, people will respond with dedication. When you offerdedication, people will respond with love. Similarly, value and work,knowledge and learning and trust and responsibility are mutuallyresponding offer and receive situations.

Therefore, as a manager and leader offer love and receive dedication fromcontributors and working members. Offer value and receive work. Offerknowledge and receive learning. Offer trust and receive responsibility.

As a contributor and working member, offer dedication to your seniorsand receive love. Offer work and receive value. Offer learning and receiveknowledge and offer responsibility and receive trust. This is the crux of allpeople related transactions and the key to all unions related agreements.

Love and dedication is Bhakti yoga.Value and work is Karma yoga.Knowledge and learning is Gnaana yoga.Trust and responsibility is the spirit of human relations and is Ddhyaanayoga.

Wonderful! Bhagavad Gita precisely propagates this optimal and effectiveyoga way in an integrated manner.

Interestingly love and dedication is mother’s management. Work and valueis father’s management. Knowledge and learning is teacher’s management.Trust and responsibility is the grandfather’s management.

This is the perfect way of a leader being mother, father, teacher andgrandfather for child, youth, adult and elder in each of his people.

Krishna as a supreme Guru has said:

“Pitahamasya JagatoMaataa Dhaata Pitamahaa”

B.G.IX.17

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Spirit and System

I1. Offer Devotion — Receive Love

I2. Offer Love Receive Devotion

II3. Offer Work — Receive Value

II4. Offer Value Receive Work

III5. Offer Learning — Receive Knowledge

III6. Offer Knowlrdge Receive Learning

IV7. Offer Responsibility — Receive Trust

IV8. Offer Trust Receive Responsibility

CONTEMPLATION

World

CO

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CO

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Dev

elo

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CONTRIBUTION

SELF

IV(Dhyaana Yoga)Responsibility

& Trust(Mukti)

III(Gnaana Yoga)

LearningKnowlrdge

(Yukti)

I(Bhakti Yoga)

DevotionLove

(Bhakti)

II(Karma Yoga)

Work &Value

(Shakti)

Bhagavad Gita 67


68

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“I am the mother, father, teacher and grandfather of the whole world”.

When one is mother, father, teacher and grandfather of people, he will benurturer like mother, manager like father, leader like teacher and pathmakerlike a grandfather. Then this is a system of loving nurturer, delegatingmanager, empowering leader and trusting pathmaker. This is also a systemfor dedicated endeavour, sincere work, honest contributions and nobleexcellence.

Thus dedication, sincerity, honesty and nobility are attitude ethics, whichis larger than sincerity. Endeavour, work, contribution and excellence arework ethics, which is more than work. Nurturing, managing, leading andpathmaking are leadership ethics, which is beyond management. Love,authority, empowerment and trust are empowering ethics, which is higherthan authority.

Thus Bhagavad Gita is the path showing, teaching offering Bhakti yoga,Karma yoga, Gnaana yoga and Dhyaana yoga which are not only forspirituality but are for all walks of life including leadership, management,industry, business, education, government and corporate management.

Krishna himself was a divine example of a nurturing mother, a managingfather, a leading teacher and a trusting grandfather for entire Gopalas,Yadavas, Pandavas and for whole India and the world.

Can present day Gurus, advisors, consultants, industrialists, leaders,managers and officers excel with care, delegation, empowerment and trust?When it is so, we see the yogic way of management.

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7. Krishna’s Teachings in Gita as aManagement Guru

Krishna as a Management Guru excels in Bhagavad Gita. Actually eachverse in the Gita is a shining insightful gem for both management

and self improvement.

However, let us see some of the wonderful bright gems.

SHINING GUIDELIGHTS FROM KRISHNATHE MANAGEMENT AND LEADERSHIP GURU

Let us see the splendour of knowledge and wisdom of the 18 most preciousgems applicable to management and leadership situations.

Readers are invited to find their own gems and utilize them for their ownlife enrichment. Here Krishna is a path making teacher and a responsibleleader.

Krishna is an example of an outstanding teacher and Arjuna is an exampleof an excellent learner and a value adding leader.

Here are the 18 very valuable and value-adding aspects of the teachings ofLord Krishna as a Management Guru — covering encouraging leadership,present reality, work is the way, seeing the unseen, work and knowledge,mutual support, leadership by example, chaos and emerging leadership,protecting the right, learning organization, self empowerment, value addingleadership, roles and relations, vision, conduct and character, inner powerand final point, empowering freedom and responsible leader and successfulteam.

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1. Encouraging Leadership – II.3

“Klaibyam Maa Sma Gamah Paartha Naitattva Yyupa Padyate

Ksudram Hridaya Daurbalyam Tyaktvottishta Parantapah”.

“Yield not , Partha, to weakness; this It is not fit to be feeble like this.

Weakness of heart is low, unwise, Terror of enemies! Get up and rise”.

A responsible teacher and Guru boosts the morale of the learner-leaders,encourages and inspires them to get up and rise to meet the challengesand transform them into opportunities.

Encouragement engergises even during depression

2. Present Reality – II.11

“Ashochyaan Anva Shochastvam Pragnaa Vadaanscha Bhaashase

Gataa Sun Agataa Sunscha Naanu Shochanti Panditah”

“You grieve for which none should grieve On the top of that logic you give !

For those who left and didn’t leave See my friend! Wise never grieve”.

When leaders and managers are in distress, indecision prevails and theytend to escape into either the past or the future by worrying about whathas happened and what is yet to happen.

A responsible teacher brings back the leader concerned to the present realitybeyond belief and logic.

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Accepting what has happened and not worrying about what hasnot happened is wisdom

3. Work Is The Way – II.47

“Karmaniyeva Adhikaaraste Maaphaleshu Kadaachana

Maa Karma Phala Heturbhu Maa Te Sangotsva Akarmani”

“Only for work you have the right Fruits of work are not your right Cause for fruits you become not,

In not doing the work be interested not”.

Work is the way to transform ones own skills and abilities to results andrealities. Craving for selfish gains from the work can drive a person to cutthe corners and give priority to ends rather than means. Therefore, let usdo our work. That is our right. Do not drive for selfish gains but intenselyendeavour for contributions of work by being never inclined to avoidingthe work.

What you get from the work is the grace. Leave the evaluation of yourwork rewards to those who have to evaluate. Accept the grace gracefully.A wise Guru guides the learner-managers to apply full efforts in the rightdirection to attain noble goals for “Seva” and excellence.

Work excellence adds worth

There was an interesting dialogue between Shri Rohit Desai and the authorregarding the approaches of modern management and the Gita regardingwork, objectives and results through “Samanvaya,” the newsletter ofBaroda Management Assocaition, in 1995. The same is reproduced in thebox.

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4. Seeing The Unseen – II-69

“Yaa Nishaa Sarva Bhootaanaam Tasyaam Jagarti Samyami Yasyam Jagruti Bhootaani

Saa Nishaa pashyato Muneh”.

“What is darkness to living beings all That sees the controller, the knower of all

In which is wakeful, living beings all Sees as darkness, thinker, knower of all”.

The inspired and inspiring visionary Guru sees beyond physical, emotionaland thought levels to see the whole reality as-it-is. A responsible guidehimself is such a seer and trains the leaders, managers and contributors totravel beyond appearances, feelings and thoughts. A responsible Guru andcorporate mentor is awake, alert, aware and conscious.

When whole world is sleeping he is wakeful to find solutions for the learnersand institutions. The master-teacher-leader sleeps well and is not a sleeplessguide but a wakeful coach.

See all in smallSee edge of knowledge

5. Work and Knowledge – III.3

“Lokeshmin Dvividhaa Nishtaa Puraa Proktaa Mayaanagha

Gnaana Yogena Saankhyaa Naam Karma Yogena Yoginaam”.

“For this world in ancient times By me were shown, paths, two kinds

For seekers of self, the knowledge path For endeavouring ones, the action path”.



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A successful guide and a successful achiever are both knowledgeable andpractical and have two well defined abilities. One ability is to work andanother ability is to think and reason it out. The shining management Guruinspires the managers and leaders to do and achieve and also to know andvisualize.

Then the achievers not only perform the work with excellent quality butalso they know what, where, when, who, how and why of the work.

Knowledge and skill are sense andessence of excellence

6. Mutual Support – III.11

“Devaan Bhaavaya Taanena Te Devaa Bhaavayantu Vah Parasparam Bhaavayantah

Shreyah Param Avaapsyathah”.

“Let the divine wish you well Let you wish the divine well

Mutually wish you each other well Reap then the best and you live well”

Mutual acceptance, support, goodwill and endeavours are the hallmarksof responsible leadership. Sharing and caring amongst all the interactinggroups ensure continued overall well being.

It is essential that successful leaders and teams in their achievements,remember the Gurus, guides and stake holders who supported them andexpress their gratitudes in tangible and intangible manner. Then thesupporters will continue their help and cooperation. This ensures sustainedrelationship of offering respect and receiving grace.

Offer and receive

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7. Leadership By Example – III.21

“Yad Yad Aacharti Shreshtah Tad Tad Eva Itaro Janah

Sa Yat Pramaanam Kurute Lokastad Anuvartate”

“How behaves the best men So behave the rest of men

His example. They will show Saying He did so! We do so!”.

People follow the example of leaders and Gurus. The behaviour, conductand practice of the leaders influence the behaviour of people. Thereforepeople at senior level have great responsibility and duty to set examplesand standards regarding values, principles, results, relations, contributionsand excellence.

Then people themselves will behave in a noble manner and contributeexcellently. Excellence begets more excellence.

Leadership is showing the way byone’s own example

8. Chaos And Emerging Leadership – IV.7

“Yadaa Yadaahi Dharmasya Glaanir Bhavati Bhaarata

Abhyutthanam Adharmasya Tadaatmaanam Shrujaamyaham”

“Whenever, wherever the right is harmed Whenever, wherever the wrong has formed

When wrong is up and right is down Then Bhaarta! I come on my own”.



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When wrong is up and right is down, it is chaos. During chaos, order isdestroyed and disorder is on the rise and rise.

During chaos a responsible leader has to emerge on his own initiative.During chaos nobody delegates but one person takes up total responsibilityto correct the wrong and re-establish the right. This, the leader has to doon his own initiative without looking for any external delegation ordirection. Thus during chaos an emerging leader is self created.

Once responsible leadership emergers, all positive forces will rally roundit and gain strength rapidly.

In chaos a leader emerges byassuming responsibility

9. Proteching Right – IV.8

“Paritraanaaya Saadhunaam Vinaashaya Cha Dushkritaam

Dharma Samsthaapana Arthaaya Sambhavaami Yugeyuge”.

“To protect the good and right men To destroy the evil and wrong men To establish the right at each stage I occur at right time, age by age”.

The vision and mission of an Inspiring Management Guru and acontributing manager-leader is to remove the evil and to protect the right.

Right is that which harms no stakeholder and benefits all, some or evenone of the stake holders. Right is that which does no harm.

When situation deteriorates, disorder rises, indiscipline prevails, aggressionrides, corruption grows and tensions permeate, whoever stands up andassumes responsibility to correct the wrong and establish better order from

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

A responsible guru and an inspired leader correctsthe wrong and protects the right.

10. Learning Organisation – IV.34

“Tadviddhi Pranipaatena Pariprashnena Sevayaa

Upadekshyanti Te Gnaanam Gnaaninaah Tattva Darshinah”

“You may know that from seeing ones Knowledgeable and experienced ones

By approaching and serving them And with respect enquiring them”.

The three qualities of a Guru, a master and a coach is knowledge, experienceand communication ability. Knowledge without experience is a theory.Experience without knowledge cannot be improved and enriched.Knowledge and experience without communication capability cannot bepassed on and shared. Knowledge, experience and communication canensure sustained flow. The three qualities of a learner is respect towardsteacher, discussions and service to teacher in the form of receiving,practicing and improving.

With knowledge you know the wordsWith experience you know the meanings

With communcation you attain communionWith offer and receive you enjoy the value

11. Self Improvement – VI.5

“Uddhared Atmanaa Tmaanam Naatmanam Avasaadayet



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Aatmaiva Hi Aatmano Bandhur Aatmaiva Ripuraatmanah”

“Let one lift self by self Let down not self by self Self is best friend of self

Self is worst enemy of self”.

A self realized management guru does not believe in developing others.He believes and knows that the self development by leaders and managersis the real development.

No one can develop any one. One has to develop oneself. Masters can onlyextend support, help and empower. Self is best friend when one is in fullcontrol of one’s own mind. When one is controlled by own mind, hebecomes his own enemy. Control your mind and be your own best friend.Concentrating mind is a beneficient and friendly mind. Loving mind is abest friend. Positiveness is one’s own friendliness and negativeness isenmity.

Mind the mind and be one’s own friendSelf improvement leads to self realisation

12. Value Adding Leadership – VII-7

“Mattahparataram NaastiKinchidasti DhananjayaMai Sarvamidm ProtamSootre Mani Ganaa Iva”

“There is nothing greater than me There is nothing higher than me

All these worlds are strung by me Like a diamond on string, now you see!”.

An outstanding management guru trains his leader-managers in such away that they know that leadership is the connecting consciousness of team,

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family, company, society, country and world like a thread connects theflowers and transforms the low value individual flowers into a high valuebeautiful garland.

We see the flowers, garland and beauty but the connecting thread is hidden.The value adding leadership is the hidden value enhancing leadership,integrating individual efforts into everlasting contributions.

Leadership is transforming the groupinto a valuable team

13. Roles And Relations – IX. 17

“Pitaahamasya Jagato Maataa Dhaata Pitaamaha”

“Father of the world is me Mother, teacher, grandfather, me”

An inspiring Guru and responsible leader is multifaceted. He performsmany roles as situation demands. Sometimes the teacher becomes a father,sometimes a mother, sometimes a teacher and a Guru and sometimes agrandfather or a grandmother.

Mother offers love and care, Father offers recognition and value, Teacheroffers knowledge and empowerment and Grandfather offers trust andconfidence.

The learner then responds with dedication, work, learning andresponsibility. Thus Mother, Father, Teacher, Grandfather combinationcreates the spirit of dedicated, knowledgeable, responsible work.

This is an interpreted development of mind, body, intellect and spiritcreating the process of Bhakti yoga of dedication and love, Karma yoga ofwork and value, Gnaana yoga of teaching and learning and Dhyana yogaof Trust and Responsibility.



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Love and dedication is more than HRD, value and work is more thanpersonnel management, teaching and learning is more than training anddevelopment, trust and responsibility is more than empowerment.

A Guru becomes an outstanding teacher by offering love, value, teachingand trust and a learner becomes an outstanding achiever throughdedication, work, knowledge and responsibility.

Job is what is assignedRoles are what are requiredRelation is what is attained

14. Vision – XI.5

“Pashya Me Paartha Rupaani Shatshotha Sahastrashah

Naanaa Vidhaani Divyaani Naanaa Varna Akrutinicha”

“Partha see forms of me! Hundreds see! thousands see!

Different different ones! Multishaped, coloured ones!”

The imaginative leader or Guru inspires the learners and the team membersthrough thousands of visions. Not only he has the visions of totality but hehelps his learners and colleagues to develop and see them. Vision inspires.Vision creates a mission. Then the team has to take actions to fulfil themission which realizes the vision. The vision is nothing but seeing thousandpossible combinations and scenarios.

A leader and a team combine like a vision and a mission to ensurecontributive results through effective actions.

The visionary conceives impossibleThe missionary makes it possible

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

1. Sattvam Rajastama ItiGunaa Prakruti SambhavaaNibadhnanti MahaabaahoDehe Dehinam Avyayam

2. Tatra Satvam NirmalatvaatPrakaashakam ManaamyamSukha Sangena BadhnaatiGnaana Sangena Cha Anagha

3. Rajo Raagaatmakam ViddhiTrishnaa Sanga SamudbhavamTannibadhnaati KaunteyaKarma Sangena Dehinam

4. Tamastva Agnaanajam ViddhiMohanam Sarva DehinaamPramaada Alasya NidraabhihTannibadhnaati Bhaarata

5. Urdhvam Gacchhanti SatvasthaaMadhye Tishtanti RaajasaahJaghanya GunavrittishthaaAdho Gacchhanti Taamasaah

6. Gunaan etaan ateetya treenDehee deha SamudbhavaanJanma mrityu jaraa dukhairVimukto amruta mashnute

(1) Sattva, Rajas and Tamas, these threeAre character born Gunas, you see



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Mighty armed one! They bind seeImperishable self, in body, see!

(2) Sattva, you know, is pure defectlessShines in men, being stainlessIt binds a person with happinessWith knowledge too, oh Sinless!

(3) Rajas, you know, is passion-nessActs in men, with biasednessIt binds a person with busy-nessMakes men fast in speedy-ness

(4) Tamas, you hear, is knowledgelessBinds men with darknessIt binds a person with sleepy-nessMakes men slow with lazy-ness

(5) To top most places, Sattvik ever growsTo middle places, Rajasik ever staysTo lower places, Tamasik ever goesBecause of “Gunas” so is the case.

(6) Crosses he, who, those “Gunas” threeBody is formed from which threeFrom birth, death, decay and pain, seeHe becomes immortal and also free

Krishna the management Guru is par excellent here and transcends to giveus an outstanding management system, a super HRD approach, a practicalway to interact, manage, relate and inspire human beings.

Every person is identified by his nature which reflects in his conduct,character and behaviour. Basically there are three kinds of people knownas Sattvik, Rajasik and Tamasik. Sattva, Rajas and Tamas are three “Gunas”,the characteristic natures. Sattva is light, Rajas is action and Tamas is

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darkness. Sattvik is oriented towards thinking and one can appeal to hisintelligence. He operates at intelligence and knowledge level. Rajasik isoriented towards action and one has to appeal to his ego. He operates atthe mind level. Tamasik can be oriented towards physical work and onehas to appeal to his body needs. He operates at the body level.

Actions of Sattvik are measured and appropriate. Actions of Rajasik areforceful and excessive. Actions of Tamasik are forced and limited. Sattviksees and does. Rajasik does without seeing far. Tamasik sees little and doeslittle. Sattvik deserves little supervision. Rajasik requires key pointsupervision. Tamasik needs constant supervision.

Then there is a fourth level which is beyond the three characters.

Beyond Sattvik, Rajasik and Tamasik is the Seer (Gunaatheetha), who is avisionary, pure respectable and honourable. Such a seer becomes a supermentor, wonderful coach, an outstanding management Guru and the verypersonification of Divinity.

Now let us remember our opening prayer of how Lord Krishna, theJagadguru related and dealt with Seer Devaki, Sattvik Vasudeva, RajasikKamsa and Tamasik Chaanura.

In any management situation it is necessary to appropriately relate withall the four kinds of people.

Honour the seerSuggest to sattvikGuide the rajasik

Instruct the tamasik

16. Inner Power And Final Point — XVIII.61/66

1. Eeshvarah Sarva BhootaanaamHriddeshe Arjuna TihtatiBhraamayan Sarva BhootaaniYantraa Roodhaani Mayayaa



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2. Sarva Dharmaan ParityajyaMaamekam Sharanam VrajaAham Tvaa Sarva PaapebhyoMokshaishyaami Maa Shuchah

(1) In the hearts of beings allArjuna! Is seated the Lord of allBy his magic he moves them allAs if on a machine, they move all

(2) Leaving all other ways yeTake shelter only in meRemoving difficulties all, whole lotFreedom gives me, you grieve not.

An exemplary Guru, teacher or an advisor shows two winning ways to hislearner leader who has undertaken to accomplish a mission.

First is the way to realization of mission by self effort and persevering selfendeavour.

Second way is appealing, requesting, praying and surrendering to God,Guru, Teacher or senior leader.

When you appeal to God, Guru, Teacher or Senior, you will be grantedwith the grace of a kind and useful response. This response will not comejust by appealing. Before appealing, one has to first attempt the first way,which is endeavouring with self effort. For that, we are already blessedwith the Lord residing inside us in the form of self energy at Body, Mind,Intellect and Spirit levels.

Only after applying fully our actions, feelings, thoughts and spirit upto astretching limit, we can lift our hands and surrender. Then the divineresponse will be showered. Self effort and surrender are the two wonderfulways to success.

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Strive, struggle, stretchAnd then surrender

17. Empowering Freedom – XVIII.63

“Iti Te Gnaanam AakhyaataamGuhyad Guhya Taram Mayaa

Vimrushaitad AsheshenaYathecchasi Tathaa Kuru”

“This knowledge was declared to you Secret of secrets by me to you Reflect upon it now fully you

As per your choice then may act you”.

An inspiring Guru assures freedom of choice to his members. Though hegives full knowledge, information and ideas about what is to be done andhow, he finally leaves the options to the implementing manager himself.

A real Guru does not impose his own opinions and views, but after exposingvarious angles of the situation, leaves the learner-leaders to act as theychoose. Empowerment is the right to choose the work itself along with theright to decide how to do it. A responsible, loving and trusting Guruempowers freedom.

Empowerment and trust transformsdedicated learner-leadersto inspired pathmakers

18. Inspiring Path Shower and Inspired Path Walker – XVIII.78

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



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“Where there is Krishna the great master Where there is Arjuna the great achiever There is, prosperity, success, policy, right

There is also growth that is my sight”.

The combination of right guide and right achiever, the combination of rightpathshower and right pathwalker is the optimal combination which willensure prosperity, success, growth and right policy.

A Guru without a learner has no means to transform his vision into missionand action. A learner without a Guru has no direction. Best is thecombination of direction and dynamism and vision and mission. Whenthe Guru is visionary, the learner-leader will be a missionary.

A responsible teacher is like the head light and contributing achiever islike an engine. The powerful engine along with bright head light will makeoutstanding progress. The guide and the learner-leader have to ensure notonly success and prosperity but also sound growth and sound policy.

Sound growth is overall growth including progress, development, growthand enrichment of each part and also the whole. Sound policy is the guideline which takes care of all combinations and which ensures that all thethinking is directed towards fulfilment of vision and mission through unityand clarity.

Unity and clarity are essential elements, which will ensure overall wellbeing with foresight and insight.

Direction + dynamism = joyful progress

These are the glimpses of outstanding leadership lessons taught by Krishnain the Bhagavad Gita.

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SHINING GUIDELEIGHTS FROM KRISHNA

There are many inspiring guidelines, which are guidelights for managementand leadership:

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

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

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

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

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

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

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

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

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

10. Yogah Karmasu Kaushalam – II.50- Skill in work is yoga.

11. Yogastha Kuru Karmaani – II.48- Perform your work with total commitment and concentration.



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12. Samatvam Yoga Yuchyate – II.48- Equanimity is yoga.

13. Stithadhee Muniruchyate – II.56- Stable thinker is a sage.

14. Krodhaadbhavati Sammoha – II.63- Anger causes delusion.

15. Buddhi Naashaad Pranashyati – II.63- Thoughtlessness causes downfall.

16. Naasti Budhirayuktasya – II.66- Unstable one is thoughtless.

17. Ashaantasya Kutah Sukham – II.66- Where is the happiness for peaceless one?

18. Gnaana Yogena Saaknhyanaam – III.3- Knowledge path for thinkers.

19. Karmayogena Yoginaam- Path of work for endeavouring ones.

20. Niyatam Kuru Karmatvam – III.8- Assigned work, you must do

21. Muktasanga Samaachara – III.9- Being free from attachment, behave well.

22. Parasparam Bhaavayantah – III.11- Be with a feeling of mutuality.

23. Yagnah Karma Sambhava – III.14- From work, offering occurs.

24. Lokasangrah Mevaapi-sampashyan Kartu Marhasi – III.20- Considering the good of people do your work.

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25. Yadyad Achaarti Shrestah; Tattadeva Itaro Janaa – III.21- How behave the best of men, so behave the rest of men.

26. Yuddhasva Vigata Jvarah – III.30- Fight your battle without dis-ease.

27. Shreyaan Swadharmo Vigunah – III.35- Your own duty is preferable even though it has errors.

28. Paradharmo Bhayaavah – III.35- Alien ways are fearful.

29. Abhyutthaanam Adharmasya; Tadaatmaanam Srujaamya Ham – IV.7- When disorder arises, I create myself by assuming

responsibility.

30. Dharma Samsthaapanaarthaya; Sambhami Yuge Yuge – V.8- To establish right I occur from time to time.

31. Karmanohi Api Boddhavyam – IV.17- One should know about work.

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

33. Gnaanagni Daghdha Karmaanam; Tamaahu Panditam Budhaah –IV.19- Wise call that one as Knower, whose works are heat

treated in knowledge fire.

34. Shraddhavaan Labhate Gnaanam – IV.39- Dedicated ones gain knowledge.

35. Na Sukham Samshayuaatmanah – IV.40- There is no happiness for doubting ones.

36. Padmapatra Mivaambhasaa – V.10- Be nonstickable like a lotus leaf.



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37. Panditaah Sama Darshinah – V.18- Wise is that who treats all with equity and equality.

38. Yataatmanah Sarva Bhoota Hite Rataah – V.25- Self fulfilled one is for well being of all.

39. Uddhared Atmanaatmaanam – VI.5- Improve self by self.

40. Aatmaanam Avasaadayet – VI.5- Let down not self by self.

41. Aatmaivahi Aaatmano Bandhuh – VI.5- Self is best friend of self.

42. Chanchalam Hi Manah Krishna – VI.34- Mind is wavering.

43. Na Hi Kalyaankrit Kaschid; Durgatim Taata Gacchati – VI.40- The doer of good never falls down.

44. Sutre Mani Ganaa Iva – VII.7- Like thread in a diamond necklace.

45. Aksharam Brahma Paramam – VIII.3- The supreme is imperishable

46. Swabhaavam Adhyaatamuchyate – VIII.3- Spirituality is self nature.

47. Pitaahamasya Jagato – IX.17- Me is the father of the whole world.

48. Yoga Kshemam Vahamyaham – IX.22- I take responsibility for gain and well being of people.

49. Na Me Bhakta Pranashyati – IX.31- The devoted one is never lost.

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50. Tyaagat Shaanti Ranantaram – XII.12- Leaving own interest for others, become immortal.

51. Bhakti Maan Yassame Priyah – XII.17- Devoted one is very dear to deity. Love is the link.

52. Rajo Raagaatmikam Viddh – XIV.7- Aggression craves.

53. Urdhvam Gacchanti Satvastaa – XIV.18- A knowledgeable and gentle one goes up.

54. Madhye Tishtanti Tamasaa – XIV.18- An aggressive and selfish one stays in the middle.

55. Adho Gacchhanti Tamasaa – XIV.18- An ignorant and lazy one goes down.

56. Shraddha Mayoyam Purusho- A person is known by his dedication and commitment.

57. Gnaanam Gneyam ParignaataTrividhaa Karma Chodanaa – XVIII.18- Knowledge, knowable and knower are the inspirers of work.

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

59. Vimrushaitad AsheshenaYadechhasi Tadaa Kuru – XVIII.63- Analyse and evaluate this completely

And do as you choose.

60. Karishye Vachanam Tava – XVIII.73- I will do as per your teachings and words.



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These are the pointers to optimality, values, principles and towards overallvictory and self victory in life.

MANAGEMENT SYSTEMS FROM BHAGAVAD GITA

The Gita is a river of management and leadership education. Some of theoutstanding systems are the following:

1. Transactional Analysis Revisited2. Growing to Knowing – Four Facets of Personality3. Appropriate Internal Management4. Appropriate Integrated Management5. Perfect Perception6. Decision Process7. System and Spirit of Management8. Three Leaders – Three Teachers.

The following pages present the summaries of these learnings:

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8. Krishna’s Teachings in Anu Gita

Arjuna, after the war, requested Krishna to tell him about the supremeknowledge which he had taught before the war because he had

forgotten what he listened to then. Krishna as a Guru was sad that Arjunadid not retain what he had learned but as a good teacher taught him AnuGita in the form of discussion between a preceptor and his wife and betweena Guru and a Shishya.

Anu Gita contains many aspects of Gita in terms of supreme being, self,the three Gunas, field and field knower, non hurting, advantage ofknowledge and many other aspects of spirituality including an interestingspiritual dialogue between a “Guru” and his “Shishya”.

The glimpses of the teaching of Anu Gita can be seen below:

“Ahimsa Sarva BhootaanaamEtat Kritya Tamam MatamEtat Padam Anudvignam

Varishtam Dharma Lakshanam”

M.B. XIV.49.2

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

“Gnaanam Nishreya ItyaahurVriddhaa Nischaya Darshinah

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Tasmaad Gnaanena ShuddhenaMuchyeta Sarva Paathakkai”

M.B..XIV.49.3

“The wise sages who have visualized the reality have said that knowledgeand education are most beneficient causes of goodness and wellness. Thuspure knowledge and wisdom liberates one from all difficulties and defects”

At the conclusion of his teaching of Anu Gita, Arjuna with insight askedKrishna, the Vaasudeva who was the “Guru” and who was the “Shishya”in the teaching.

Vaasudeva said:

“Aham Guru Mahaa BahoManah: Shishyam Cha Me

Tvat Preetyaa GuhyametachhaKathitham Te Dhananjaya”.

M.B. XIV.51.49

“I am the Guru, oh Mighty armed! And the mind is my shisya. Because ofmy love for you I have described the mystery of life, nature and conduct inthe form of a story”. How Wonderful! Krishna was a loving Guru. Thatmade Arjuna a dedicated learner. It will be a matter of joy when the modernmanagement, Gurus and corporate teachers include love as an importantprocess of development and growth.

Love your learners, deputies, colleagues and seniors. Let us remember thatJesus advised people to love their neighbours and also enemies.

Anu Gita is a discussion between own self and own mind. It is a self talkand inner dialogue.

What an excellent value it will be for all of us to introspect and have aninner dialogue with our own mind.

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This will help the wavering minds to become wise, winning, wealthy andwonderful.

Krishna in the conclusion said:

“Poorva Mapi Etad EvoktamYuddha Kaalam Upasthithe

Mayaa Eva MaahabahoTaasmaad Atra Manah Kuru”

M.B.XIV.51.49

“Oh Mighty armed! This very wisdom was taught by me to you at the timeof war. Therefore, (at least now!) keep your mind on it!”.

What a beautiful lesson to all learners. An effective Guru promptly gives arevision and also reminds the learners to mind the learning and retain it.

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

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9. Krishna’s Teachings in Uddhava Gita

This teaching is from ‘Sri Bhagavatam’ a wonderful saga of the gracefuland divine activities of Lord Vishnu in different avatars including the

wonderful avatar as Lord Krishna.

Uddhava was in intensive devotion, in loving relation with Krishna. Heexperienced the divine vibrations of Krishna as his Guru and was greatlyinfluenced by Krishna’s teachings from time to time. 30 years afterMahabhaarata war was over, when whole India and the world was peacefuland happy, Yadavas were becoming stronger and stronger. They wereplanning to overrun the whole world to rule it with power and pleasures.Yadavas were inclined towards intoxicating beverages and were alsointoxicated by their strength and wealth.

Krishna had perceived and anticipated all this and once again became pre-active and pro-active. He concluded that the end of Yadavas was verymuch a neeed for the well-being of the world and prepared to leave hisphysical body and rise to his supreme consciousness.

It was at that time when Uddhava approached Krishna with great respectand requested him to show the path to liberation. Krishna then taught himthe spiritual master piece — ‘Uddhava Gita’ which also includes AvadhootaGita —which is in the form of dialogue between King Yadu and anAvadhoota, an advanced sage without any holdings and attachments. Italso includes teachings of Krishna for liberation through Devotion,Knowledge and Surrender.

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This teaching of Krishna which is full of spiritual guidelines is his lastteaching just before his departure.

The lessons learned from 24 teachers, the three Gunas and their effects,being beyond Gunas, the divinity which shines in all living beings, thepaths of devotion, knowledge and renunciation, the nobility of surrenderingwith full dedication, the state of egolessness and the state of completeliberation and freedom are covered in this.

In this teaching Krishna becomes two-in-one personification of Guru andGovinda like he was when he taught the Bhagavad Gita. He is once againSri Bhagavan.

“Let us now see some light rays of his teachings.

Sri Bhagavan said:

“Aatmano Guru RaatmaivaPurushasya Visheshatah

Yat Pratyaksha AnumaanaabhyaamShreeyo Saavanuvindate”.

U.G. II.20

“The self alone is the teacher of all beings, specially for human beings, forit ensures and conduces to well-being through direct perception andinference”.

In Uddhava Gita the great Guru again emphasises the Guna dynamicsinherent in human nature.

Wonderful! Self is the readily available Guru. More wonderful is that aGuru is the one who ensures well being of his learners.

Lord Krishna was an example for all Gurus because he always endeavouredand ensured the well-being of his learners and devotees.

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Let us recall what Krishna said in Bhagavad Gita.

“Yogakshemam Vahaamyaham”

B.G. IX. 22

“I take responsibility for gain and well-being of people”

Krishna then teaches different aspects of Guna dynamics of Sattva, Rajasand Tamas to Uddhava.

Sri Bhagavan said:-

“Oh the Best of men! Let me now tell you how man is affected by each ofthe Gunas unmixed with others”.

“Shamo Dama StitikshekshaaTapah Satyam Dayaa Smriti

Tushtis Tyaago AspruhaaShraddhaa Hreer Dayaadih Sva Nirvruti’

U.G. XX-2

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

“Kaama Eehaa Madah TrishnaaStambha Ashirbhidaa Sukham

Madotsaho Yashah PreetirHaasyam Veeryam Balodyamah”

U.G. XX.3

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

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“Krodho Lobho Anrutam HimsaaYaacchha Dambhah Klamah Kalih

Shoka Mohai VishaadaartiNidraashaa Bhiranudyaamah”.

U.G. XX. 4

“Anger, greed, falsehood, cruelty, begging, showing off, quarreling, grief,infatuation, dejection, miserable feeling, sleep, expectation, fear and non-activity are the qualities of Tamasik”.

Thus in Uddhava Gita Krishna deals with Guna dynamics in an interestingmanner and reveals how to transcend the nature of Gunas.

Finally, Krishna the Guru shows the way to spiritual height:

“Iti Sarvaani BhootaaniMad Bhaavena Mahaa DhyuteSabhaajayan Maanya Maano

Gnaanam Kevalam Aashritah”

U.G. XXIV. 13

Oh Bright one! Whoever takes shelter in pure knowledge, regards andhonours all beings as Myself is considered a sage”

Thus equality, equity and oneness of all is the straight way to spirituality.

Thus teaching Uddhava about the presence of divinity all over and withineveryone the Supreme Guru advises Uddhava to proceed to Badarivan forpenance.

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10. Krishna in Gopala Sahasranaam

Gopala Sahasranaam is the display of thousand glorious names of LordKrishna and is of only 18 pages and 200 verses.

It is a brilliant short bullet point summary of Lord Krishna and his avatarsand forms. It illustrates the wonderful activities of Lord Krishna atBrindavan, Mathura, Hastinapur, Dwaaraka and other places.

It covers Krishna’s childhood, youth, adulthood and advanced age. It is analbum of 1000 poetic photographs of Krishna showing the journey, love,spirit and essence of Krishna’s divine personality.

Gopala Sahasrnaam includes aspects of Krishna in terms of Gokul,Radhakrishna, Vishnu, Avataars, Keshavanaamaas, Rivers, Shiva, Gods,Beauty, Vedapurusha, Parabrahma and Bhaktarakshaka — the saviour ofthe devoted.

In Gopala Sahasrnaam Lord Krishna is Master strategist as Mahaamaayi,Vijayee, Bahuvikrama, Kamsaaraati, Govardhanadhara and Sthambhajaata.He is a Management Guru as Gouriguru, Guru, Jagadguru, Praagna,Sarvagna and Veda Vedaanga Paaragah. He is a Mystic lover asRadhamohana tatpara, Jaganmohana vigraha, Brindavana janapriya, Priya,Shringara moorti, kotimanmatha soundarya and Bhakta tatpara.

Krishna is a Yogic philosopher as Aatmaarama, Yogi, Hamsa andYogeshwara. He is a Visionary leader as Gopala, Mahaapala, Yaadevendra,Ganaashraya and Jagatpati. As a Divine artist he is Kokilaa svara

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bhooshana, Vanshi, Vanshidhara, Venuvaadya visharada and Jagannaatkavaibhava.

Thus Gopala Sahasrnaam is a brilliant projector of different facets of LordKrishna.

While these 1000 names themselves are summary of Krishna’s life in thisworld, the very essence of Krishna can be seen in the first and the lastverses of the Sahasrnaam.

The first verse is:-

“Sri Gopalo MaahapaaloVeda Vedanga Paaragah

Krishnah Kamala PatraakshaPundarika Sanaatana”

G.S.1.

The last verse is:-

“Bhakta Abheeshta Prada SarvaBhakta Aghougha Nikruntanah

Apaara Karunaa SindhurBhagavaan Bhakta Tatparah”

G.S.141

Put together it says;

“Sri Gopal (caretaker of cows) the Mahaapal (great leader), the knowerpar excellence of Vedas (worldly wisdom) and Vedaangas (spiritualwisdom), and Who is Krishna with eyes like lotus leaves and is beautifullike a lotus and who is ancient”.

“Graceful fulfiller of all wishes of the devotees, remover of difficulties anddefects of devotees, ocean of unlimited kindness and the God himself isever committed to devotees”.

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The first verse is about the unlimited abilities and capabilities of LordKrishna as an exemplary divine being, deity and ancient one. The secondverse is about how that deity, by removing their difficulties and by fulfillingtheir needs and requirements with unlimited compassion, is committed tothe devotees.

Wonderful!

Now, let us see the shorter essence of the first line and the last line:

“Gopalo Mahaapalo Veda Vedaanga Paaraga”“Apaara Karana Sindhur Bhagavan Bhakta Tatparah”

Which means that “Gopal (caretaker of cows) as Mahaapal (great leader)who transcends Vedas (worldly wisdom) and Vedaangas (spiritualwisdom) is an ocean of compassion and is the God who is ever committedto devotees”

Great! Great!

Now, let us see the very very short essence by noticing the first half lineand the last half line:

“Gopalo Mahaapalo”“Bhagavaan Bhakta Ttparah”

Superb!

It says “Gopal who is Mahaapal (great leader) is the God ever committedto devotees”.

The name plate outside the office of Sri Gopal will be:

SRI GOPAL

MAHAAPAAL, BHAGAVAAN, BHAKTATATPARAH

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Wonder! Wonder!

Let us finally see the essence of essence of essences:

“Sri Gopalo Bhakta Tatparah”

Great!

Devotees are dedicated to the Deity and the Deity is dedicated to Devotees.

In that mutual complete dedication, Deity and Devotee merge together tobecome the blissful unity of oneness.

Can we as leaders and gurus be committed to take care of our people likeLord Krishna – the Bhagavan?

Can we as members of a team, family, company, state, country andhumanity and as learners become like the devotees of lord Krishna – theBhaktas?

With that divinity and devotion, we can contribute for humanity totranscend and become that divinity.

This is ThatThis (Devotion) is That (Divinity)

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IIKrishna’s Teachings:

Management and Leadership Applications


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1. Grief to Liberation – The Story of Gita

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

Dharma Reddy and brothers had a serious family rift about the companyshares with their cousins Suyodhan Reddy and his many brothers. ActuallyDharma brothers were almost driven away from the original company‘Bharat Industries Ltd,’ by Suyodhan brothers.

Dhritarashtra Reddy, the father of Suyodhan brothers gave a small amountwith which Dharma brothers built the new wonderful companyIndraprastha Industries Ltd. Krishna Rao who was their relative and whowas a close and intimate friend of Arjun Reddy, was their CorporateAdvisor.

Suyodhan Reddy in jealousy, developed a strategy to take overIndraprastha Industries Limited along with his brother Dushasan Reddy,his old friend and marketing director Karan Raju and his cunning uncleShakuni Saha, who was an expert in business games.

During this corporate fight Arjun Reddy and Krishna Rao were going tothe solicitor firm. Krishna was driving the car. Whenever they drovetogether Krishna was on the driving seat. After parking the car they werewalking to go to the office of the solicitor firm. Arjun was worried and inserious thought about the fight between the brothers. His mind waswavering and he tripped while walking and fell down. He was hit and hurt.

NOTE: The Story of Gita is the essence and spirit of Gita as applied to modern corporate management.

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Krishna went near Arjun, lifted him and made him sit. He patted him,went to the car and brought water from the flask and gave him. Krishnaslowly took Arjun to a bench in the park which was nearby. After sometime when Arjun was depressed, Krishna put his hand on Arjun’s shoulderand started speaking, “Come on! Rise! What is this weakness at this criticaljuncture?” Arjun said, “Krishna! I won’t fight with my own brothers. Whoto fight? Let us give the entire company to Suyodhan brothers.”

Krishna smiled and said, “Arjun! When man faces a crisis because of aconflict every thing appears gloomy and he feels depressed. In this statehe experiences GRIEF. You are in grief. Come on! Collect your courageand spirit. You have great spirit in yourself. Self has unlimited capability.Self is the source. Self is the resource. Self is the force. Self is course. Get upand walk on the course of self achievement. Arjun! Gain self stability. Beingstable and able is being on the path of excellence. ‘Will’ provides stabilityand ‘skill’ provides ability. Be wilful and skilful and be stable and able.That is SPIRIT OF SELF.” Arjun Reddy became stable. He was alreadyable. He looked bright. He said, “What next?”

Krishna continued with a smile. “When you come out of GRIEF and regainyour SPIRIT OF SELF the next step is WORK. Work is the way. Work ismedicine. Work is the answer. Work is the solution. Work adds value. Workis the boat for the journey of life. Skill in work is YOGA. Arjun! Work, work,work and work. Endeavour, work, contribute and achieve excellence.”

Arjun said, “O.K. But is work alone sufficient? Do I have to become just awork horse? Is working like a machine the destiny of man?” Krishna Raosaid, “Good! Work alone is not sufficient. In addition to work one mustacquire KNOWLEDGE. Knowledge has the edge of intelligence.Knowledge clarifies, purifies and improves. Knowledge is the basis ofcreativity. When you know – you grow, flow and glow. Real knowledge isto know the unlimited potential of self. When work is heat-treated itbecomes a wise contribution. Work plus knowledge is excellence. Whenyou do, you experience. When you know, you can explain.” Arjun Reddy

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was now bright with knowledge of knowledge. He said, “Krishna! Whatis better? Work or knowledge?”

“Arjun! Knowledge and work are both good. White collar people, eager toknow more and more, take the path of knowledge. Blue collar people,enthusiastic to acquire excellence take the path of work. When white collarpeople work with their own hands and learn from the blue collar peopleand when the blue collar people think and acquire knowledge learningfrom the white collar people it becomes integrated knowledgeable workand working knowledge.

Actually when you know what, where, when, who, how and why of workyou get detached to self interest. Superior is work without selfish interest.Then work is elevated to contribution, excellence and offering. Life itself isan offering. Work as offering and WORK WITH DETACHMENT iswonderful.”

Krishna Rao stopped briefly to let Arjun absorb. After a while Arjun said,“Yes! Work without selfish interest gives concentration.” Krishna said,“Excellent! Concentration of mind is the key. Self CONTROL is actuallymind control. Self is best friend of self. Self is worst enemy of self.

When your mind is in your control you lift yourself up but when you arein control of the mind you lower yourself. Concentration is the key tostabilise the wavering mind. Concentration is meditation. In meditationyour body, mind, intellect and spirit are aligned. When your actions,feelings, thoughts and spirit are aligned and work or action becomesmeditation. In meditation, equanimity is attained. Equanimity is YOGA.”Arjun was listening with total concentration.

Krishna Rao continued, ”Arjun! Now let us proceed to WISDOM. Wisdomis superior knowledge. Knowing and seeing the essence of things is wisdom.Essence of garland is thread. We see the flowers, their colours and theirbeauty – but do not see the thread. But individual flowers are transformedinto garland through thread and great value is added.

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When individuals are transformed into a team through responsibleleadership great value is added. Flowers shine with the help of hidden butsupporting and connecting thread. Members shine with the help ofsupporting and egoless leadership. See the essence. See the edge ofknowledge, end in trend, all in small and “it” in spirit. This is wisdom”.Arjun was admiring Krishna Rao for his profound wisdom and said,“Thanks.”

Krishna Rao continued.

“Arjun! Connecting is the key. Actually cosmic consciousness connects allcomponents for completeness. On the other hand when components areconnected for completeness, consciousness is attained. When individualbricks are connected through cement home appears where well being isattained. When individuals are connected through feeling of togetherness,team arises where team spirit is attained. This spirit is COSMICCONSCIOUSNESS representing ultimate spirit.”

Arjun said “how cosmic consciousness exists in this physical and materialworld?”

Krishna Rao said, “Arjun! Wonderful! The cosmic consciousness is insideyou! Self consciousness represents cosmic consciousness!! This is ROYALSECRET. Consciousness is nothing but responsibility. When you areresponsible you are conscious. Be responsible to yourself, your family, yourteam, your organisation, your country, whole world and cosmos! That wayyou become a universal being. Be responsible towards all – mother, father,teacher and grand father rolled into one. The cosmos is in individual andthe individual is in cosmos like tree is in seed and seed is in tree.”

Arjun said, “Where you can see universal being in this world?”

Krishna said, “You can see the universal spirit in excellence of things. Allexcellences are glories of universal spirit. The self in people, the strategy ofwinner, the flight of a swift eagle, the running of a speedy horse, the powerregal elephant, the purity of air, the flow of river, the depths of ocean, the



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contribution of people, the responsibility of a leader, the success of a teamand many other excellences are DIVINE GLORIES.

Man has a habit of getting attracted by negative. People are eager to findfaults of others. That is why newspapers are full of negative reports.Actually there is plenty of good in this world. Look for the positive; it isthere. Look for excellence and you can find. Excellences are divine glories.

Arjun was astounded. He said, “Krishna! Master! I feel you and theuniversal spirit are one and the same. Please show the super form ofyourself.”

Krishna stood up and raised his hand. He spoke with vibrating energywith such a sound like that of music flowing like magic. Krishna said,“Arjun! Look at me! What do you think I am? I am body, mind, intellectand self! What is universal being? Universal being is world, nature, lightand lord whom we call God. See, physical body with five organs is physicalworld with five elements. Mind of man is the nature of the world. Theintellect of man is the light in the world. The self in man is the “God” of theuniverse. Body is world, mind is nature, intellect is light and self is God.This is downside up. World is body, nature is mind, light is intellect andGod is self. This is upside down. Thus man is universe and universe isman! That way I am universe. This is SUPER UNIVERSAL VISION.”

Arjun was electrified and shocked by this revelation and said, “Krishna!You are fast! You are bright! You are roaring like the ocean! Please calmdown and gently explain with the usual smile on your face.”

Krishna calmed down and said with a wonderful smile, “Arjun! You haveseen and experienced cosmic vision. Actually every person containsuniverse within him. Actually you become universal when you know thatyou are universal. This vision experienced by you is because of yourDEVOTION. Devotion makes devotee dear to the devoted. Devotee isdear to the devoted. Offer love. Receive devotion. Offer devotion andreceive love”. Arjuna realised the power of devotion.

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GOD = SELF

LIGHT = INTELLECT

NATURE = MIND

WORLD = BODY

UNIVERSE = MAN

Universal Man



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Universe and HumanReflection and Reality

GOD

LIGHT

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Super Universal Vision



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An ice cream vendor was passing by. Krishna took two vanilla ice creambars and gave one to Arjun. Both enjoyed the ice creams silently together.Arjun was contented with devotion and ice cream. Krishna lovingly said,“Dear Arjun! When one sees the vision and is completely devoted to thatvision it makes him a missionary and charged. A charged person generatesan attractive FIELD around him and he knows that a field is emanatingfrom himself. He becomes FIELD KNOWER. That field can extend acrosstime and space. That field gets integrated with universal cosmic field. Thusthat field is in and out, near and far, dynamic and potential. The universeconnects individual fields in such a way that the cosmic person is withinfinite heads, infinite eyes and infinite hands and legs. In such a field thedualities of past and present, truth and untruth, man and woman getmerged and all become one and one becomes all.”

Arjun asked, “What is the journey from physical personality to cosmicpersonality?”

“This is transcending beyond the CHARACTERS of gentle, aggressiveand ignorant personality. Gentle does his work with quantity and qualityand is balanced. Aggressive does quantity with less quality and is biased.Ignorant does neither quantity nor quality and is blind to reality. Gentlerespects others and is respected by others. Aggressive is liked by someand disliked by others. Ignorant neglects others and is avoided by others.Gentle works with knowledge and purity. Aggressive works with emotionand ego. Ignorant works with ignorance and force. Transcendental isresponsible beyond actions, feelings and thoughts and is noble towardsall. He is beyond likes and dislikes. He has mastery over himself. He is aself winner. Self winner is winner of all. Arjun! Let your actions, feelingsand thoughts merge and transcend towards conscious responsibility ofwhat is right and what is duty.”

Arjun asked, “What is the status of the person who transcends?”

Krishna smiled and said, “The person who transcends is the SUPERPERSON. There are two aspects of nature and person, the objective and

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subjective, the body and mind and matter and spirit. Beyond these twoaspects of matter and spirit is the super person with super spirit, who isboth subjective and objective and is a person of total enlightment. Thatsuper person is divine.”

Krishna continued, “At the stage of super personality the aspects ofDIVINITY AND DEVILITY get completely identified, separated anddevility gets mitigated and eliminated and divinity shines fully. Divinityis helping others and devility is hurting others. A positive person is a helpfulperson. A negative person is a harmful person. Arjun! Since you are positiveand active to help others, you are divine.”

Arjun was now shining and vibrating as bright as Krishna.

Krishna said, “When one achieves super personality, transcends charactersand is divine people become dedicated to him. He receives DEDICATION.Dedication is total commitment with mind, thought, heart and spirit.Dedication of gentle is pure, total and complete without any expectations.Dedication of aggressive is intensive, biased and is in self interest.Dedication of ignorant is blind and binding. Dedication of total purity isthe result of penance in life. Contributions, work as a service to teachers,elders and society and excellence and continuous endeavour are thepenance of body. The pleasant, truthful, transparent and right speech arethe penance of speech. Positive thoughts, noble intentions, harmoniousfeelings, right perception, thoughtful ideas and useful creativecontemplation are the penance of mind and intellect. These penances makethe dedication spirited. Dedication of spirit is dedication for well being ofall. Arjun, you re spiritually dedicated.”

Arjun was in complete harmony with himself.

Krishna said, “Be liberated. LIBERATION involves complete renunciationof selfish motives and selfish interest. Being without any like dislike andbeing beyond elation and depression is being liberated. Finding optimal



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solutions for every situation is being liberated. There are two ways offinding solutions. First is surrendering. Surrendering your whole being tosupreme consciousness is the way to receive cosmic grace and all solutionswill occur naturally. Whatever you do, do as an offering to the supremedivinity. The second way is siphoning the sea of inner spirit. The supremedivinity is inside all of us. Time, love, truth and responsibility are the meansto siphon out inner divinity. Be in time and be master of physical world.Be in love and be master of mind world. Be with truth and be master ofthought world. Be responsible and be master of consciousness which isbeing master of three worlds. Master of all worlds fulfils all responsibilityand duties. Come on! Fulfil your responsibility.”

Arjun stood up, bowed down to Krishna Rao and said with completedevotion, “Krishna! Wonderful. Thanks. Thanks. Thousand thanks. NowI shall perform as per your guidance and direction with full spirit anddynamism.”

Both stood up and walked together hand in hand enthusiastically andenergetically towards the car. When they were thus moving together, theywere the combination of great path shower and great path walker – greatmaster and great achiever. They were personifications of direction anddynamism, light and engine and spirit and energy.

When direction and dynamism are together then prosperity, success,growth and right policy flourish.

Grief to light of self to work to knowledge to detachment to selfcontrol to wisdom to cosmic ultimate to royal secret to divineglories to super vision to devotion to field and field knower to

beyond the characters to super person to dedication to liberationis the journey to enlightenment.

This is thatThese (story) are that (supreme)

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2. Glories of Excellence in Gita

Krishna the universal Guru knows that excellence is to beacknowledged, accepted, appreciated and admired. In the 10th

chapter of Vibhuti Yoga, Krishna identifies and glorifies the example ofexcellence.

Gita goes beyond searching for excellence in seeking the excellence and inglorifying the excellence. Some of the prominent examples of excellencein work, management and life as identified by Gita are:

Brightest of bright, pleasant breeze, shining amongst twinkling, mindamongst senses, songs and poetry as learnings, consciousness of livingbeings, peace maker amongst the angry, richest in wealth generation,highest amongst the peaks, chief of well wishers, victorious amongstgenerals, ocean among lakes, wisest amongst learned, insightful amongstseers, A of alphabets, Aum amongst letters, remembering amongstofferings, Himalayas amongst the stable, wittiest amongst divine seers,wonderful amongst flying ones, teacher amongst the realized ones, bestbreed amongst horses, amongst the vehicle owners the surprising one,amongst moving ones strongest, the leader amongst people, amongst theelephants the beautiful one, amongst the weapons most potent, amongstthe cows the most productive one, among the creators love, amongst theropes the strongest, amongst water sources the rain, amongst the controls

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

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the inner control, amongst the terrible gentle one, amongst the animalslion, amongst birds the eagle, amongst the rivers Ganges, amongst theknowledges self knowledge, amongst the debates discussion, amongst thecombination the pair, amongst the songs longest, amongst the monthspleasant one, amongst the advisors the all-knower, amongst the achieverswealth-winner, amongst the secrets the silence, amongst knowledge ofknowers, amongst the silent perfect one, amongst the poets the brightestand victory, industry, accuracy, winning, strategy, fame, wealth, speech,memory, intellect, foreberance and forgiveness and other valuable,qualitative and enriching entities.

Thus as per Krishna and Gita, the excellence is verily a divine aspect.

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3. Transactional Analysis: Revisited and RevisedDedicated to Dr. Eric Berne

INTRODUCTION

Every person, during his life time, passes through 4 stages of childhood,youth, adulthood, and old age. Every person has in him four

personalities viz. child, youth, adult and parent representing starter,adventurer, reasoner and judge.

Classical transactional analysis has included only three personalities ofchild, adult and parent ignoring the “doer”, “risk taker” and “adventurer”and “Action oriented” aspect (i.e. youth) of the personality.

This small article, rewrites the fundamental aspect of T.A. i.e. “the humanpersonality” to clearly show how this personality called “youth” or Y fitsinto classical T.A.

The portion “The Human Personality” from the book “Human Loving”by Dr. Eric Berne, the propounder of T.A. and the famous author of “Gamespeople play” is re-written including the missing personality part.

Dr. Eric Berne is a great author, visionary and has influenced thinking ofthinkers, managers, teachers, students and practitioners in the field ofhuman relations. This article is no disrespect to T.A. or Dr. Eric Berne’sideas.

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

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

January 1987 Narayana

THE HUMAN PERSONALITY: DR. ERIC BERNE’S CONCEPT

It is most fruitful to think of the human personality as being divided intothree parts, or even better, to realize that each individual is three differentpersons, all pulling in different directions, so that it is a wonder thatanything ever gets done. We can represent this very simply by drawingthree circles, one below the other, as in Figure 1. These represent the threepeople that everyone carries around in his or her head.

At the top are his parents, who are really two different people, but in thisdiagram we show them as one circle, marked Parent or P. This representssomeone in his head telling him what he ought to do and how to behaveand how good he is and how bad he is and how much better or worseother people are. In short, the Parent is a voice in his head makingcomments, as parents often do, on everything he undertakes. You can tellwhen your Parent, or Parental ego state, is talking because it uses wordslike ‘ridiculous’, ‘immature’, ‘childish’, and ‘wicked’. Your parent may talkto you that way in your head, and it may also talk out loud to other peoplein the same way. The Parent has another side, however. It can also beaffectionate and sympathetic, just like a real parent and say things like‘You’re the apple of my eye’, ‘Let me take care of it’, and ‘Poor girl’.

The middle circle, marked Adult, or A, represents the voice of reason. Itworks like a computer, taking in information from the outside world, anddeciding on the basis of reasonable possibilities what course of action totake and when to take it. It does not have anything to do with being“mature”, since even babies can make such decisions, nor with beingsincere, since many thieves and conmen are very good at deciding what todo and when to do it. The Adult tells you when and how fast to cross thestreet, when to take the cake out of the oven, and how to focus a telescope.In crossing the street, for example, it works like a very accurate and very

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complicated computer, estimating the speeds of all the cars for blocks oneach side, and then picking up the earliest possible moment for startingacross without being killed, or running without having to lose your dignityby running. The Adult ego state is careful whenever possible to preserveyour dignity, unless it is your fate to be a clown. All good computers arelike that: they choose the most elegant solutions, and try to avoid makeshiftor sloppy ones whenever they can. You can tell when your Adult is talkingbecause it uses expression like ‘Ready?’. ‘Now!’ ‘Too much!’ ‘Not enough!’and ‘Here, not there.’

The bottom circle, marked Child, or C, indicates that every man has a littleboy inside of him and every woman carries a little girl in her head. This isthe Child part of the personality, the child he or she once was. But everychild is different, and the Child ego state in each person is different, sinceit is the Child he once was at a definite time in his life. When the Childtakes over, the person acts in a childlike way, like a child of a certain age:in one person it might be four years and three months old, in another twoyears and six months, and it is doubtful if it is ever older than six years. Wedo not call this Child ego state ‘childish’, we simply say it is like a child, orchildlike. The age of the Child part of the personality in each person isdetermined by special factors which you can read about in another book ifyou want to take the trouble. It is important to realize that the Child is notthere to be scolded or reprimanded, since it is actually the best part of thepersonality, the part that is, or can be properly approached, creative,spontaneous, clever, and loving, just as real children are. Unfortunately,children can also be sulky, demanding, and inconsiderate or even cruel, sothis part of the personality is not always easy to deal with. Since yourChild ego state is going to be with you for the rest of you life, it is best toacknowledge it and try to get along with it, and it will do more harm thangood to pretend that if you ignore it or deal harshly with it, it will go away.

You will have noticed that I referred to these three parts of the personality- Parent, Adult and Child - as ego states, and that is the scientific name forthem. These ego states determine what happens to people and what they



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do to and for each other. The best way, and so far the neatest and mostscientific way, to analyse human social and sexual relationships is to findout which ego states are involved. Each ego state has to be looked atseparately if the person wants to understand his feelings and behaviour insuch situations. Some people try to become ‘a whole person’ by denyingthat there are different parts to the personality. A better way is to find outas much as possible about each aspect, since they are all there to stay, andthen get them to work together in the best possible way.

Figure 1: Original ego states as conceived by Dr. Berne

P = Parents

A = Adult

C = Child

HUMAN PERSONALITY: NARAYANA’S MODERATION

It is most fruitful to think of human personality as being divided into fourparts, or even better, to realise that each individual is four different persons,all pulling in different directions (Figure 2). These represent the four peoplethat everyone carries in his or her head.

At the top are his parents, who are really two different people, but in thisdiagram we show them as one circle, marked Parent or P. This representssomeone in his head telling him what he ought to do and how to do andhow to behave and how good he is and how bad he is and how much

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Gunas and Personality States

As per Gita human nature has four aspects of Tamas, Rajas, Sattvik andTranscendental (Gunateeta).

Thus Tamasik, Rajasik, Sattvik and Seer are four kinds of nature which togetherconstitute the human personality.

Tamasik is ignorant, Rajasik is aggressive, Adult is wise and Seer is visionary.

These four correspond to Child, Youth, Adult and Elder characters present in eachone of us.

Thus Transactional analysis becomes integrated and all covering with four ego statesof Child, Youth, Adult and Elder.

Thus “Transactional Analysis Revisited and Revised” is the shine of the light called“Guna System” of Humanity as propounded in Gita.

better or worse other people are (A voice of observations and makingjudgements on his action). In short, the parent is a voice in his head makingeditorial comments, as parents often do, on everything he undertakes. Youcan tell when your parent, or parental ego state, is talking because it useswords like “ridiculous”, “immature”, “childish” and “wicked”. Your parentmay talk to you that way in your head and it may talk out loud to otherpeople in the same way. The parent has another side, however. It can alsobe affectionate and sympathetic just like a real parent, and say things like“you are the apple of my eye”, “Let me take care of it” and “poor girl”.

The second circle, marked Adult or A, represents the voice of reason. Itworks like a computer taking in information from the outside world, anddeciding on the basis of reasonable probabilities what course of action totake and when to take it. It does not have anything to do with being



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Figure 2: Modified ego states as perceived by the author

P Parents

A Adult

Y Youth

C Child

“mature”, since even babies can make such decisions, nor with beingsincere, since many thieves and conmen are good at deciding what to doand when to do it. The adult tells you when and how fast to cross thestreet, when to take the cake out of the oven and how to focus a telescope.In crossing the street, for example, it works like a very accurate and verycomplicated computer, estimating speeds of all cars for blocks on eachside, and then picking up the earliest moment for starting across withouthaving to lose your dignity by running. The adult ego state is carefulwhenever possible to preserve your dignity, unless it is your fate to be aclown. All good computers are like that : they choose the most elegantsolutions and try to avoid makeshift or sloppy ones whenever they can.You can tell when your adult is talking because it uses expressions like“Ready?” “Now!” “Too much” and “Here, not there”.

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The third circle, marked Youth or Y, represents the urge for action and adventure.Every person has inside him an adventurer, explorer and a person with drive withoutconsideration for consequences. This person is like teenage elder brother / elderyouth who is doing exciting things. This part of elder youth personality is imploringyou to “do” things. Youth is an urge making you to do new things and take risks.This part of personality is not interested in the repercussions and is responsiblefor “leap before you look”. Without this aspect of personality, it will be awonder if anything ever gets done! Youth makes you to swim in dangerouswaters, take bold decisions in business, try unchartered waters and carry outexperiments. This personality is also responsible for the errors and mistakesoccurring in course of action. When new things are undertaken, mistakes are boundto happen. This aspect of human personality is responsible for many activityoriented achievements of human race. The tug of war between ‘Adult’ and ‘Youth’will often result in pull and push of ‘No’ and ‘Yes’ for action. Youth is action orientedwhereas Adult is for vision before action. You can tell when your youth is talkingbecause it uses expressions like “Go Ahead”, “Fantastic!”, “Do it”, “I want the jobdone, come what may!”, “I do not care for difficulties”, “Conquer!”, “I shall achieveit” and “Rush!”.

The bottom circle, marked child, or C, indicates that every man has a littleboy inside him and every woman carries a little girl in her head. This is thechild part of the personality, the child he or she once was. But every childis different and the child ego state in each person is different, since it is thechild he once was at a definite time in his life. When the child takes over,the person acts in a childlike way, like a child of certain age. In one personit might be four years and three months old, in another two years and sixmonths and it is doubtful if it is ever older than six years. We do not callthis child ego state “childish”. We simply say it is like child or childlike.The age of child part of the personality in each person is determined byspecial factors. It is important to realise that the child is not there to bescolded or reprimanded, since it is actually the best part of the personality,the part that is, or can be, if properly approached, creative, spontaneous,



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clever and loving, just as real children are. Unfortunately, children canalso be guilty, demanding, inconsiderate or even cruel, so this part of thepersonality is not always easy to deal with. Since your child ego state isgoing to be with you for the rest of your life, it is best to acknowledge itand try to get along with it. It will do more harm than good to pretend thatif you ignore it or deal harshly with it, it will go away.

You will have noticed that these four parts of personality Parent, Adult,Youth and Child are referred to as ego state, and that is the scientific namefor them. These ego states determine what happens to people and whatthey do to, and, for each other. The best way, and so far the most scientificway to analyse human social relationships is to find out which ego statesare involved. Each ego state has to be looked at separately if the personwants to understand his feelings and behaviour in such situations. Somepeople try to become “a whole person” by denying that there are differentparts to personality. A better way about each aspect, since they all arethere to stay, and then get them to work together in the best possible way.

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4. Growing to Knowing:Four Facets of Personality

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

HUMAN — A PROGRESSING WONDER

Every person has four personalities within him. These are four faces,four phases, four paces and four spaces of humanity. Child, Youth,

Adult and Elder are four personalities which provide different attitudes,abilities, approaches and awareness to human beings.

Though there are four stages in life, all the four abilities are ever-ready tobe availed by us.

Come let us see them the glimpses of Four Faces (Chaturmukhas) of eachone of us to bring them into action suitably in life, for progress development,growth and enrichment in our life journey.

1. Emerging ChildSurging YouthVerging AdultMerging Elder

2. Growing ChildFlowing YouthGlowing AdultKnowing Elder

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3. Child StartsYouth InvolvesAdult CompletesElder Concludes

4. Learning ChildChurning YouthEarning AdultDiscerning Elder

5. A - Body - Ness of ChildSome - Body - Ness of YouthEvery - Body - Ness of AdultNo - Body - Ness of Elder

6. Child - CareYouth - DareAdult - ShareElder - Aware

7. Walking ChildRunning YouthStriding AdultStaying Elder

8. Tell the ChildSell to YouthBuy from AdultListen to Elder

9. Learner - ChildAchiever - YouthAttainer - AdultTeacher - Elder

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Human Nature — Four Way PersonalityEN

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MEN

T

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ENT

I. CHILD1. Emerging2. Growing3. Start4. Learning5. A-body-ness6. Care7. Walking8. Tell9. Learner10. Brindavan11. No engine — No light12. Wondering13. Ask14. “You Can”

II. YOUTH1. Surging2. Flowing3. Involve4. Churning5. Some-body-ness6. Dare7. Running8. Sell9. Achiever10. Dandakaranya11. Engine without light12. Wandering13. Take14. “I Can”

IV. ELDER1. Merging2. Knowing3. Conclude4. Discerning5. No-body-ness6. Aware7. Staying8. Listen9. Teacher10. Tapovan11. Light without engine12. Wise13. Give14. “All Can”

III. ADULT1. Verging2. Glowing3. Complete4. Ensuring5. Every-bodyness6. Share7. Striding8. Buy9. Attainer10. Nandanvan11. Engine with light12. Winning13. Share14. “We Can”

GROWTH

PROGRESS

INSTINCT

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INSP

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10. Brindavan of ChildDandakarayana of YouthNandanvan of AdultTapovan of Elder

11. Learning to win - ChildPrivate win - YouthPublic win - AdultTeaching to win - Elder

12. Guide for ChildTeacher for YouthFriend for AdultPhilosopher for Elder

13. No engine - No light : ChildEngine without light : YouthEngine with light : AdultLight without engine : Elder

14. “You can” - to Child“I can” - Youth“We can” - Adult“All can” - Elder

15. Holding hand - ChildFree hand - YouthJoining hands - AdultGiving a hand - Elder

16. Look before you leap - ChildLeap before you look - YouthLeap after you look - AdultLook after you leap - Elder

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17. Know what - ChildKnow how - YouthKnow why - AdultKnow whole - Elder

18. Wondering ChildWandering YouthWinning AdultWise Elder

These are four differently interesting characters of child, youth, adult andelder in each one of us which are keys for insightful and successfulmanagement and leadership.

This is thatThis (Appropriateness) is that (Almighty)



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5. Appropriate Integrated Management(Executive Summary)

Appropriate Integrated Management shows the way to relate withpeople at four levels of Tamasik, Rajasik, Sattvik and Seer.

1. Management is the process of Managing business, Managing Managersand Managing workmen and work.

2. Managing Business involves the ability to deal with concepts and abilityto deal with people.

3. Managing Managers involves the ability to realise the plans and theability to deal with people.

4. Managing workmen and work involves ability to deal with workprocesses and ability to deal with people.

5. Conceptual skill is ability to deal with concepts, perceptions, ideas,visions and ability to conceive the whole from parts and perceive theeffects on parts within the overall situation.

6. Human relations skill is ability to deal with people.

7. Technical skill is ability to deal with things and processes.

8. Managing people is essential and unavoidable at all levels ofManagement.

9. People are key to management. No single method of management canbe effective in case of all people as people are different and same peoplebehave differently at different times and also in different situations.

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

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The outer circle represents Body - Tamasik plane (black). The second circle represents Mind - Rajasikplane (orange) the third circle represents intellect - Sattvik plane (white bounded), the Inner spacerepresents Self - Atman (white-unbounded)

I. North East represents Positive - Emotional aspect of Sama (persuasion) for 1. Sattviks,5. Rajasik, 9. Tamasiks

II. South East represents Positive - Material aspect of Dana (Reward) for 2. Sattviks,6. Rajasiks, 10. Tamasiks.

III. North West represents Negative - Emotional aspect of Bheda (Discrimination) for3. Sattviks, 7. Rajasiks, 11. Tamasiks.

IV. South West represents Negative - Material aspect of Danda (punishment) for 4. Sattviks, 8.Rajasiks, 12. Tamasiks.

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

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

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II(S-E)

Appropriate Integrated Management 137


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10. Identify each person and treat him/her as he/she deserves.

11. Man/woman is identified by predominant characteristic which he/she possesses.

12. The three characteristics (Gunas) which constitute human nature areSattva, Rajas and Tamas.

13. Sattva is light. Rajas is action. Tamas is darkness.

14. Three kinds of people are Sattvik, Rajasik, Tamasik.

15. Sattvik is oriented towards knowledge and one can appeal to hisintelligence. Operates at intelligence level.

16. Rajasik is oriented towards Action and one has to appeal to his ego.Operates at mind level.

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

18. Actions of Sattvik are measured and appropriate. Actions of Rajasikare forceful and excessive.

19. Actions of Tamasik are forced and limited.

20. Sattvik sees and does.

Rajasik does.

Tamasik sees little and does little.

21. Sattvik works independently. Plans his own work. Completes the workin all respects. Completes without errors. Observes, analyses and does.

22. Rajasik works for appreciation, exceeds targets, exceeds budgets,corrects mistakes by rework.

23. Tamasik tries to do just required work, moves as far as he is pushed,counts instant returns and does not own mistakes.

24. Sattvik requires little supervision. Rajasik requires key point (milestone)supervision. Tamasik needs constant supervision.



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25. Please give appropriate names in English in your own words. Sattvik. Rajasik . Tamasik .

26. Four methods of managing people are Sama - Persuasion. Dana -Reward. Bheda - Discrimination. Dand - Punishment.

27. Persuasion (Sama) is treatment as equal, discussions, reasoning,reflection of goodwill and friendly approach.

28. Reward (Dana) is appreciation, awards, doing good deeds, givingmaterial benefits, giving money and developing skills.

29. Discrimination (Bheda) is challenge, comparison, unequal treatment,harsh talk, silence and showing dislike.

30. Punishment (Dand) is reprimand, criticism, imposing fines, takingaway things, restrictions, rough talk, and anger (showing displeasure).

31. A good reward occurs when a right thing is given to right person inright time at right place.

32. Purpose of discrimination is to focus on shortfalls of a person in criticallight.

33. Persuasion and rewards are like staple food to be given regularly.

34. Discrimination and punishment are like medicines to be givenjudiciously.

35. Persuasion and rewards are positive steps. Go ahead.

36. Discrimination and punishment are negative steps. Go slow.

37. Persuasion lifts up. Discrimination pushes down.

38. Reward results in happiness (for giver and receiver).

39. Punishment results in grief (for giver and receiver)

40. Persuasion lifts up and is an upward move. Reward results in movingahead and is a forward move. Discrimination puts down and is adownward move. Punishment results in moving back and is reversemove.

41. Appropriate Management is right management.

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42. For persuasion Sattvik deserves consulting and participation. Rajasikrequires information and guidance. Tamasik needs instruction andindication.

43. For reward Sattvik deserves recognition and respect. Rajasik requiresappreciation and power. Tamasik needs incentives and facilities.

44. For discrimination Sattvik deserves silence. Rajasik requires challenge.Tamasik needs criticism.

45. For punishment Sattvik deserves only reprimand and monitoring.Rajasik requires warning and control. Tamasik needs restriction.

46. In a nutshell, for Appropriate Integrated Management identify yourperson and manage appropriately. Examine for yourself whether youare Sattvik, Rajasik or Tamasik. Effective leadership has to conform tosituations of Sattvik and sometimes to the situations of Rajasik andavoid the behaviour of Tamasik. Anger should be a rare phenomenon.It is to be applied only in case of Tamasiks as punishment, i.e. it isapplicable in case of one out of 12 approaches. Every top managerwho is Sattvik requires an observer representing pure quality,judgement and overseeing. Sometimes, a top manager has to himselfbecome this separate identity of witness and observer. Bulk of work/action is done by Rajasiks. They are to be managed appropriately.Tamasiks need close supervision Do not closely supervise Sattviks andleave them as self managed.

47. Sattvik manager uses persuasion and reward regularly anddiscrimination and punishment judiciously. He achieves results andis liked.

48. Rajasik manager uses reward and punishment and achieves results.He is liked by some and disliked by some.

49. Tamasik manager uses punishment and discrimination regularly. Hedoes not get results and is disliked and feared.

50. There is one more personality beyond Tamasik, Rajasik and Sattvik.That personality is “Gnaani” - the seer.



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Tamasik does not see and does not do, Rajasik does without seeing,Sattvik sees and does. The Gnaani - the Seer witnesses, observes andvisualizes.

The “Seer” is self realised and beyond Management.

Thus, Appropriate Integrated Management facilitates relating and dealingwith people in optimal manner as per person, behaviour and situation.

This is thatThis (Appropriateness) is that (Almighty)

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6. Appropriate Internal Management

Appropriate Internal Management shows the way to self-managementat four levels — endeavour, work, contribution and excellence.

1. There are four spaces. The four spaces are Physical Space, Mind Space,Thought Space and Inner Space, which is same as Cosmic Space.

Physical space is Tamasik space at Material, Body and Action level.Mind space is Rajasik space at Emotional, Mind and Feeling level.Thought space is Sattvik space at Intellectual, Knowledge and Thinkinglevel. Inner and cosmic space is “Seer”, Inspirational, Spirit at Consciousand Responsibility level.

2. In Physical Space, there are three dimensions of X, Y and Z. ‘X’represents forward and reverse directions. ‘Y’ represents sideways ofright and left directions. ‘Z’ represents upward and downwarddirections.

3. Three dimensions of Mind Space are Hope/Hopelessness (X), Like/Dislike (Y) and Elation/ Depression (Z)

4. Three dimensions of Thought Space are favourable evaluation/unfavourable evaluation (X), More/Less (Y) and Approval/Disapproval (Z)

NOTE: As we have seen in Appropriate Integrated Management (AIM), how to relate with four kinds ofpersonalities in terms of external relations management. Now let us see about self management interms of physical, emotional, intellectual and spiritual planes which are within each one of us. Gita hasclearly propounded about the Body, Mind, Intellect and Spirit at physical, emotional and Intellectuallevels.

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5. The three Spaces are linked and are influenced by each other. ThoughtSpace influences Mind Space and Mind Space influences PhysicalSpace.

6. When there is favourable evaluation there is hope and there is a forwardmovement. When there is unfavourable evaluation there ishopelessness and there is a backward movement.

7. When the estimate of returns/gains are more there is liking and manleans towards the subject. Where the estimate of returns/gains is lessthere is disliking for the subject and man moves away from the subject.

8. When there is approval there is elation and man rises up. When thereis disapproval there is depression and man sinks downwards.

9. Thought space includes and influences mind space which includes andinfluences physical space.

10. Motion is the key aspect of physical space. Emotion is key aspect ofmind space. Vision is the key aspect of thought space.

11. Thought space is the drawing board of physical and mind spaces.

12. Thoughts form judgements. Judgements create feelings. Feelingsinitiate actions.

13. Physical space is the visible picture of mind space. Mind space is theblue print of thought space.

Trials and errors are experiments in mind space. Alternatives and whatif situations are experiments in thought space.

14. Physical experiments help in optimising results. Mind experimentshelp in optimising relations. Thought experiments help in optimisingideas.

15. Commitment occurs at thought space. Owning occurs at mind space.Actions occur at physical space.

16. Physical space is the expression of impressions of mind space. Theimpressions in mind space are caused by stampings of conclusions inthought space.

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17. Physical space is the space of visible results (visible results are seen byphysical “EYE”). Mind space is the space of invisible relations (invisiblerelations are seen by mind’s “I”). Thought space is the space ofEnvisagable realities. (Envisagable realities are seen by intellect’s“EYE”).

18. Aspects of Thought Space are Analysis, Thought experiments, logic,reason, contemplation, perceiving, conceiving, knowledge inputs studyand judgements.

19. Aspects of mind space are feelings, emotions, relations, dreams, hopes,depressions, happiness and unhappiness and like and dislike.

20. Aspects of physical space is actions, movements, work results,quantities, schedules, plans, projects and plans.

If you give time, an activity gets attended. In time things are born,continue and perish.

Manage time and manage physical space. A leader-Manager has toapply adequate “force” of time to ensure prompt progress. Large andcomplicated projects require high degree of managerial “force” andtime. Time and timing ensure effectiveness and progress andsynchronisation of actions and responses.

Avoid wasting time, passing time and spending time.

Ensure saving time, utilising time and investing time. When time is inyour hand physical space is in your hand.

Past is time, present is time and future is time. Therefore, time issupreme physical space.

21. Physical space is the space of to and fro. Mind space is the space ofpush and pull. Thought space is the space yes and no.

22. Physical space is the seat of work.Mind space is the seat of conflict.Thought space is the seat of solution.



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Four Spaces Within

Indriyaani ParaanyaahurIndriebhyo Param ManahManasastu Paraa BuddhirYo Buddhe Paratastu Sah.

B.G. III. 42

Organs, it is said, are much greatMore than organn, mind is greatMore than mind, intellect great

Greater than intellect, that ultimate

Thus with in each of us there are physical, emotional, intellectual and spiritualplanes with differnt kinds of energy and spirit

23. Instinct is the force in physical space.Intuition is the force in mind space.Intellect is the force in thought space.

24. Instinct results in physical force.Intuition results in emotional force.Intellect results in rational force.

25. Motion is the result in physical space.Emotion is the result in mind space.Vision is the result in thought space.

26. Man moves in physical space.Man feels in mind space.Man visualises in thought space.

27. Time is the fourth dimension in physical space. Time is the master keyto success in physical space. An event is some thing that happens at aParticular Point at a particular time. A leader-manager moves and

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accelerates an activity by giving his time. Time is the key to managethings in physical space.

28. Love is the fourth dimension in mind space. Love is the universalemotion of friendship and closeness, sympathy and empathy,compassion and consideration and soothing and healing. Love is thefeeling of healing. Love is beyond language and speech. Love is notpossessing. Love is surrendering. Love is not scaring. Love is caringand sharing. Love nourishes, love supports, love makes life.

All feelings emerge from love.

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All feelings surge in love.All feelings merge in love.Love is supreme in mind space.

29. Truth is fourth dimension of thought space. Truth is what is; what isnot is not truth. When truth directs thinking clarity comes. When claritycomes, peace comes. When peace comes, man is in tranquillity. Truthprevails. Purpose of all thought-fullness is truth.

When Truth is seen all is light. Candidness and transparency lead totruth.

Discrimination is the key to find truth from illusion. Separate truthfrom non-truth like grain from husk.

Truth was, Truth is and Truth will ever be.

Therefore, Truth is Supreme in Thought Space.

30. All thinking concludes in Truth.

All feelings merge in Love.

All objects dissolve in Time.

31. Time harmonises movements in physical space. Love harmonisesemotions in mind space. Truth harmonises visions in thought space.

32. Inner space is Cosmic Space. Inner space is higher than Thought Space,which is higher than Mind Space which is higher than Physical Space.

Inner space is space of pure quality and supreme energy. Inner spaceor Cosmic Space is the space because of which thought, mind andphysical spaces exist.

33. Motion is the key factor in physical space. Emotion is the key factor inmind space. Vision is the key factor in thought space. Inspiration iskey factor in inner space.

34. When actions of physical space, feelings of mind space and ideas ofthought space are aligned with inner space they become spirited.Enthusiasm is the expression of inner space.

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35. It is the electricity of inner space or cosmic space which flows throughthe conductor of thought space which creates magnetism of mind spacewhich moves iron of physical space.

36. Cosmic space is the churning energy in the think tank of thought spacein which eddies of thoughts churn waters of mind space which movethe waves of physical space.

37. Physical space is the body of lamp. Mind space is the oil. Thoughtspace is the wick. Inner space or cosmic space is flame.

38. While there are three dimensions in physical space, mind space andthought space, there is only one dimension in inner space. Thatdimension is master dimension of consciousness, which takes the formof responsibility and trust. Responsibility is the highest form of nobility.

39. Love is higher than time. When one loves one gives time. Truth ishigher than love. When one sees the reality one extends love.

Responsibility is higher than truth.

With responsibility one establishes the right and truth.

40. Be responsible. See truth. Extend love. Be in time.

41. With responsibility one is all and all is one.

42. Past, present, future are three aspects of time. For love and truth alsothere are aspects of past, present and future. Responsibility is beyondpast, present and future.

43. In physical space, be in time and in present time learn and record forpast, work and contribute in present and prepare and equip for future.Thus get Satisfied at Tamasik and Action plane.

44. In mind space, being responsible, be with love and in present timeforgive and forget for past, give and get in present and prepare andequip for future. Thus get Fulfilled at Rajasik and Emotional plane.

45. In thought space, being responsible, be truthful and review andevaluate for past, think and innovate in the present and predict andplan for future. Thus get Actualised at Sattvik and Thought plane.



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46. Be responsible and for past learn and record, forgive and forget andreview and evaluate. Thus be Realised at ‘Seer’ and Conscious Level.

47. Be responsible and for present work and contribute, give & get andthink & innovate.

48. Be responsible and for future prepare & equip, intend & extend andpredict & plan.

49. Being responsible in present assures golden past, real present andbright future - now !

50. Be responsible to allBe responsible to self.

In this way Appropriate Internal Management shows the way for selfmanagement in insightful way.

This is ThatThis (Responsibility) is That (Reality)

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7. Beyond Management

”Management” as propounded by standard model of “Management isgetting things done by others” etc. is inadequate both as concept

and practice.

There are facets of “Vision-Mission-Aim-Goal” matrix and complete pictureis both simple and beautiful. Of this total picture “Management” is onlyone facet.

Management involves aspects like planning, organizing, directing,controlling and goal, work motivating and getting.

In place of planning, organizing, directing, controlling, goal, workmotivating and getting, think the set of preparing, building, guiding,ensuring, aim, serving, encouraging and accepting.

Again consider the set of anticipating, relating, supporting, assuring,mission contribution, lifting and receiving. Once again consider anotherset of visualising, facilitating, backing, trusting, vision, responsibility,inspiring and giving.

Now, instead of process of “Management” we have three more processes.What are these processes?

NOTE: Beyond management is about integrating the different 4-way aspects of Physical, Emotional,Intellectual and Spiritual planes and Body, Mind, Intellect and Spirit and Child, Youth, Adult and Elderand four yogas of Karma, Bhakti, Gnaana and Dhyana to develop a systematic process interlinking andintegrating Attitude ethic, Work ethic, Leadership ethic and Empowerment ethic to realise the four wayexcellence within all human kinds.

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III. Nurturing is a complete, continuous process of development andaccepting achievements made by people, learning as persons andmembers through preparing, building, guiding and ensuring forprogress towards “family” aims.

II. Managing is a total dynamic process of getting work done throughothers, working as individuals and group, through planning, organizing,directing and controlling to achieve the organization’s goals.

III Leading is fully responsible process of showing the way to success byreceiving the performance given by participants, interacting ascolleagues and teams through anticipating, relating, supporting andassuring to fulfil the mission of the company and community.

IV Path making is complete, total, full and overall continuous, dynamic,responsible and constant state of giving examples of excellence formultiplication by contributors for further contributions by being asource of visualising, facilitating, backing and trusting for journey onthe course towards vision of future as a whole including humanity,community and company.

V. Thus, we have Nurturing, Managing, Leading and Path making as theprocess available to an effective complete responsible person. Theintegrated picture includes all the four approaches which are to beutilised in different situations at different times or even simultaneously.Now let us see the glimpse of all the four processes.

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

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

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

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

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

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

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

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

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

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



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Assuring is making sure that progress towards mission is very best.Trusting is expressing total confidence.

11. Service is divine.Work is worship.Contribution is offering.Responsibility is supreme.

12. Encouraging is emotional.Motivation is external.Lifting is relational.Inspiring is internal.

13. Nurturing involves encouraging decisions.Managing involves making decisions.Leading involves generating decisions.Path making involves enriching decisions.

14. Learning is the key in nurturing.Training is the key in managing.Experimenting is the key in leading.Experiencing is the key in path making.

15. Nurture love.Manage materialsLead to results.Make path towards harmony.

16. Nurture people.Manage things.Lead teams.Make paths for all.

17. Nurture people with caring.Manage things with daring.Lead teams with sharing.Make paths with responsibility.

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18. Systematic planning.Scientific organisation.Efficient direction.Effective control.

19. Faithful preparing.Careful building.Helpful guiding.Watchful ensuring.

20. Sensitive anticipating.Harmoniously relating.Mutually supporting.Totally assuring.

21. Imaginative visualising.Helpful facilitating.Full backing.Complete trusting.

22. Nurturing encourages endeavour.Management encourages work.Leading encourages contributions.Path making encourages examples of excellence.

23. Endeavouring is building strengths.Working is giving results.Contributing is offering achievements.Setting standards is establishing examples.

24. Endeavouring is learning.Working is doing.Contributing is sharing.Setting standards is shining.

25. Endeavour with force.Work with effort.



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Contribute with power.Set standards with energy.

26. Endeavour to create capability.Work to create quality.Contribute to create performance.Set standards to create improvements.

27. Endeavour with ability.Work for quality.Contribute for value addition.Set standards for excellence.

28. Economy is important in endeavour.Cost is important in work.Value is important in contribution.Enrichment is important in setting standards.

29. Speed of endeavour.Time of work.Promptness of contribution.Timeliness of setting standards.

30. Endeavour to attain aim.Work to reach the goal.Contribute to complete mission.Set standards to fulfil vision.

31. Way to endeavour.Method to work.Direction to mission.Path to vision.

32. Endeavour with dedication.Work with determination.Lead with dynamism.Set standards with daring.

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33. Endeavour well.Work smart.Contribute full.Set standards high.

34. Earnest endeavour.Efficient work.Effective contribution.Exemplary setting standards.

35. Interest holders do endeavour.Job holders do work.“Share” holders do contribution.Stake holders do set standards.

36. Correct capability.Correct ability.Correct economy.Correct speed for endeavouring and nurturing. (4 Cs.)

Right QuantityRight Quality,Right Cost,Right Time. (4 Rs.)

Appropriate Performance,Appropriate Excellence,Appropriate Value,Appropriate Promptness for contributing and leading. (4 As.)

Suitable Improvement,Suitable Refinement,Suitable Enrichment,Suitable Timeliness for setting standards and path making. (4 Ss.)



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37. Aptitude for endeavour is “SADHANA”.Skill in work is “YOGA”.Dexterity in contribution is “SAMARPANA”.Expertise in setting standards is “SIDDHI”

38. Work with Sincerity.Endeavour with Dedication.Contribute with Honesty.Set standards with Nobility.

39. Sincere works.Dedicated endeavours.Honest contribution.Noble examples of setting standards.

40. Dedication is committing oneself to a person, programme, project orprinciple and emotionally offering oneself to fulfil that commitment.

Sincerity is committing oneself to an agreement, arrangement orunderstanding and extending all efforts to implement to fulfil thatcommitment.

Honesty is committing oneself to a mission, objective and goal andthoughtful offering of oneself to fulfilment of that commitment.

Nobility (Nobleness) is committing oneself to well being of nature,humanity, country, community, company and team and soulfuloffering of oneself to fulfil that commitment.

41. Dedication is doing what one feels.Sincerity is doing what one says.Honesty is doing what one thinks.Nobility is doing what is right.

42. Dedicated endeavour and dedicated nurturing.Sincere work and sincere management.

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Honest contribution and honest leadership.Noble examples of excellence and noble path making.

43. Love the dedicated.Delegate to the sincere.Empower the honest.Trust the noble and excellent.

44. Dedicated feelings.Sincere actions.Honest thoughts.Noble soul.

45. Faith in dedicated people.Confidence in sincere people.Belief in honest people.Trust for noble people.

46. Dedication is doing what one feels and feeling what one does.Sincerity is doing what one says and saying what one does.Honesty is doing what one thinks and thinking what one does.Nobility is doing what is correct and being correct.

47. Dedicated surrender.Sincere agreement.Honest concern.Noble consent.

48. Rely on dedicated.Relate with sincere.Respect honest.Reverence for noble.

49. Dedicated “Shraddha Vaan”.Sincere “Karya Vaan”.



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Honest “Satya Vaan”.Noble “Atma Vaan”

50. Offer Love to Dedicated.Offer Delegation to Sincere.Offer Empowerment to Honest.Offer Trust to Excellent and Noble.

51. Love is nurturing the right to grow.Delegation is the authorisation of power to decide.Empowering is authentication of freedom to choose.Trust is relationship of total acceptance.

52. Love is the distribution of care, concern and attention so that“Learners” can be guided to choose their own alternatives and exercisetheir right to grow to build themselves and endeavour to makeachievements in the process of development.

53. Delegation is decentralisation of authority so that people can takedecisions at the level where they belong and exercise their right toplay their role in the progress.

54. Empowering is the authentication of an atmosphere of freedom sothat participants can opt for their own choices and exercise their rightto contribute in the process of overall growth.

55. Trust is total acceptance of member participant – contributors so thatthey are inspired to set standards and offer examples of excellence.

56. Love and give support.Delegate and give resources.Empower and give freedom.Trust and give respect.

57. Love as per person.Delegation as per job.

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Empowerment as per role.Trust as per responsibility.

58. Nurturing through love.Management through delegation.Leadership through empowerment.Path making through trust.

59. Love streamlines feelings.Delegation streamlines actions.Empowerment streamlines initiatives.Trust streamlines responsibilities.

60. Endeavour is enriched by love.Work is enriched by delegation.Contribution is enriched by empowerment.Setting standards is enriched by trust.

61. Love improves interest holding.Delegation improves job holding.Empowerment improves “share” holding.Trust improves responsibility holding.

62. Love gets dedication.Delegation gets sincerity.Empowerment gets honesty.Trust gets nobility.

63. Dedication gets love.Sincerity gets delegation.Honesty gets empowerment.Nobility gets trust.

64. Love accepts.Delegation authorises.Empowerment authenticates.Trust assures.



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65. Love the “Child”.Delegate to the “Youth”.Empower the “Adult”.Trust the “Elder”.

66. Nurture the dedicated endeavour through love.Manage the sincere work through delegation.Lead the Honest contributions through empowerment.Mentor the Noble standard – setting through trust.

67. Love accepts relations.Delegation expects results.Empowerment ensures improvements.Trust assures examples.

68. Loving Nurturer is “Prema Vaan”Delegating Manager is “Dhriti Maan”Empowering leader is “Dhairya Vaan”Trusting Mentor is “Vishwaasa Vaan”

69. Beyond Management - Integration: Every person, project,programme, process or product requires nurturing, managing, leadingor mentoring (path making) at different stages or sometimessimultaneously. An organisation is effective, flexible, conducive andoptimal when all the approaches are dove-tailed, integrated andappropriately applied and practised.

Without nurturing the potentials of people are not enhanced. Withoutmanaging potentials are not efficiently utilised. Without leadingpotentials are not charged and unified. Without path making energiesare not in the correct direction. Overall excellence is attained whenpeople are nurtured, managed, led and mentored appropriately.

70. More than Work – Integration Every person, project, process orproduct requires endeavouring, working, contributing and setting



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examples of excellence at different stages or sometimes simultaneously.An organization is effective, flexible, conducive and optimal when allapproaches are dove-tailed, integrated and appropriately applied andpractised.

Without endeavouring the potentials of self are not enhanced, withoutworking potentials of self are not made useful without contributingvalue addition is not made and without setting standards, examplesof “betterment” are not created. Overall excellence is attained whereone endeavours, works, contributes and sets standards.

71. Greater Than Sincerity – Integration Every person becomes whole,complete, full and total when he is dedicated, sincere, honest and noble.

A person is effective, flexible, conducive and optimal when all theapproaches are dove-tailed, integrated and appropriately applied andpractised.

Without dedication potentials are not intensified, without sinceritypotentials are not applied, without honesty potentials are noteffectively aligned and without nobility examples of wholesomepersonalities are not created.

NURTURING MANAGING LEADING PATH MAKING

Preparing Planning Anticipating Visualising

Building Organising Relating Facilitating

Guiding Directing Supporting Backing

Ensuring Controlling Assuring Trusting.

Aim Goal Mission Vision

Service Work Contribution Responsibility

Encouraging Motivating Lifting Inspiring

Accept Get Receive Give.

Beyond Management

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Spirit of Integrated Management

Leadership and work Excellence of Beyond Management

Nurturing and love for dedication and endeavour, Management and delegation for sincerityand work, Leading and Empowerment for Honesty and Contribution, and Path making andTrust for Nobility and Setting standards are processes beyond and including Management.



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Overall excellence is attained when one is dedicated, sincere, honestand noble.

72. Larger than Delegation – Integration Every person becomes whole,complete, full and total when he is dedicated, sincere, honest and noble.A noble person is effective, flexible, conducive and optimal, when allthe approaches are dove-tailed, integrated and appropriately appliedand practised.

Without love the potentials in people are not encouraged, withoutdelegation potentials are not properly utilised, without empowermentpotentials are not enhanced to contribute and without trust potentialsare not fully realised to create shining examples. Overall example isattained when one is loving, delegating, empowering and trusting.

73. Loving nurturer and dedicated endeavour, Delegating Manager andsincere work, Empowering leader and Honest contribution, TrustingPath maker and Noble examples of excellence is the complete andtotal picture.

74. Dedication, Sincerity, Honesty and Nobility are facets of Attitudes.

Endeavour, Work, Contribution and Excellence are facets ofUsefulness.

Nurturing, Managing, Leading and Path making are facets ofLeadership Mastery.

Love, Dedication, Empowerment and Trust are facets of energisingSpirit.

75. A - Attitudes - at Mind levelU - Usefulness - at Body levelM - Mastery - at Thought level. - Spirit - at Conscious level

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75. Thus, sixteen phases of Beyond Management are :

Dedication, Sincerity, Honesty and Nobility;Endeavour, Work, Contribution and Excellence;Nurturing, Managing, Leading and Path making;Love, Delegation, Empowerment and Trust

Nurturing and love for dedication and endeavour, Management anddelegation for sincerity and work, Leading and Empowerment forHonesty and Contribution, and Path making and Trust for Nobilityand Excellence are process beyond and including Management.

Dedication, Sincerity, Honesty and Nobility are Attitude ethic,Endeavour, Work, Contribution and Excellence are Work ethic.

Nurturing, Managing, Leading and Path making are leadership ethic.

Love, Delegation, Empowerment and Trust are inspiration ethic.

Thus, there are 16 glories of Beyond Management for progress,prosperity, peace and perfection.

Out of these 16 glories, trust is the most glorious. When one imbibesTrust, Empowering, Delegating and Loving become natural. Thenthe person achieves the Quantum state and all other states becomereadily available.

This is ThatThis (Integration) is That (Inspiration)



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8. Imposing to Accepting – Decision Process

Decision is the fulcrum for achievements in the process of Discussion,Decision, Drive, Determination and Destination. Decision is the

transformation point. Without Decision action is not followed and withoutdecision, discussion will remain just as an exercise in non-reality. Decisionprovides direction.

How decisions are made is very important. The nature and culture oforganisaton is based upon the decision process. While what decisions aremade is important, how decisions are made is the key to build better andbetter organisations and people. Decision is the link between leadership,teams and people.

Decisions can be made by imposing decisions, taking decisions, makingdecisions, instructing decisions, giving decisions, informing decisions,sharing decisions, generating decisions, encouraging decisions, supportingdecisions, facilitating decisions, appreciating decisions, backing decisions,inspiring decisions, admiring decisions and accepting decisions.

1. Imposing Decisions packs power and the force into the decisions butfails to inspire creativity and innovation for generating alternatives.People do not own up the decisions, but grudgingly implementbecause there is no other way.

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

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Leaders become slave driversPeople become slaves

2. Taking Decisions is quick and short-cut way but people’s contributionis missed out. People feel small and just give their HANDS but nottheir HEADS.

Leaders become superiorsPeople become subordinates

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

Leaders become headsPeople become followers

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

Leaders become bossesPeople become assistants

5. Giving Decisions involves communicating with people. People areconvinced at implementation level but not at innovation level. Peopleimplement decisions efficiently but overall usefulness will be less thanoptimal.

Leaders become chiefsPeople become implementors

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

Leaders become employersPeople become employees

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7. Sharing Decisions involves the process where leader and team discussthe situation and arrive at conclusion. Leader plays key role and peopleplay complementary role.

Leader becomes seniorPeople become colleagues

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

Leader becomes developer. PeopleBecome participants

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

People become experimentors.Leader becomes encourager

10. Supporting Decisions involves giving consent and resources to thedecision taken by people and teams. Teams play key role and leaderplays supporting role.

People become endeavourersLeader becomes guide

11. Facilitating Decisions involves crating an environment where peopletake decisions and take responsibility for decisions and actions. Peopleplay decisive roles, leader plays resource role.

People become contributorsLeader becomes facilitator

12. Appreciating Decisions means giving values to decisions by teamsand adding value to team decisions. People perform primary role.Leader plays complementary role.

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AcceptingExcellence

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People become innovatorsLeader becomes builder

13. Backing Decisions means empowering people to take decisions andinitiate actions. People move forward. Leader backs people.

People become entrepreneursLeader becomes “investor”

14. Inspiring Decisions is invoking people to be best. People fire, leadersinspire.

People become leadersLeader becomes path maker

15. Admiring Decisions is recognising people for their breakthroughs ina noble way. People shine and leaders admire.

People become mastersLeader becomes mentor

16. Accepting Decisions is Oneness

People work togetherPeople feel together

People think togetherPeople create together

People are partners

These are 16 decision processes on the way to move from slave driving topartnering and from being slaves to being partners.

Out of these 16 processes, four themes emerge :

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

II. Giving, Informing, Sharing and Generating decisions means GettingResults as Rajasik Manager.

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I. Encouraging, Supporting, Facilitating and Appreciating decisionsmeans Receiving Contributions as Sattvik Leader

II. Backing, Inspiring, Admiring and Accepting decisions meansAccepting Excellence as Visionary Pathmaker.

Thus, this is the journey from Taking, Getting, Receiving toAccepting and from Backing, Inspiring, Admiring to Accepting.i. Taking Work occurs at physical level through Tamasik nature.ii. Getting Results occurs at mind level through Rajasik nature.iii. Receiving Contributions occurs at thought level through Sattvik

nature.iv. Accepting Work Excellence occurs at spirit level through Seer

nature.

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

II. At “Getting Results” level people extend their Hands and Heels atTranslation level.

III. At “Receiving Contributions” level people contribute their Hands,Heels and Heads at Transformation level.

IV. At “Accepting Excellence” level people offer their Hearts, Hands, Heelsand Heads, which is offering their whole at Transcendental level.

Then for people at physical level apply principles of “Taking Work”.For people at mind level apply principles of “Getting Results”. Forpeople at thought level utilise principles of “Receiving Contributions”.For people at spiritual level offer principles of “Accepting Excellence”.

In this way rise from transporting to translating to transforming totranscending and from being a boss and manager to a leader and pathmaker.

This is ThatThis (decision) is That (divine)



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9. Perfect Perception(Executive Summary)

A: Introduction. 1. Perception. 1. Personality. 3. Personality andPerception. 4. Perfect Perception. Z. Conclusion.

A. INTRODUCTION

A.1 Every person perceives the world and situation, conceives ideas,thoughts, deeds and acts as per perceptions. Perception is an integralaspect of life. Perceiver, perceived and perception are three aspectsof perception process. Perceiver is the subject, perceived is the objectand perception is the process or verb.

A.2 Knowing the nature of subjective perceiver, knowing the object thatis being perceived and knowing the process of perception is wisdomand consciousness.

This is an invitation to you for a journey into the process of perceptionand for an opportunity for progress towards perfection.

1. PERCEPTION

1.1 One perceives a situation, a problem, a person, a bird, a scene, apossibility, a need, a demand, a gap and a movement. One perceivesa drought situation and a changing relationship. Perception is outsideworld reflected in mental frame.

NOTE: Perception management crucial and essential requirement for management of spirit, thoughts,feelings and actions. This innovative breakthrough approach applying Guna dynamics of Gita shows theway.

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Perceptional ProcessNo. Process Object

1. Directing Senses

2. Focussing Attention

3. Observing Object

4. Receiving Signals

5. Registering Data

6. Grasping Details

7. Processing Information

8. Comprehending Picture

9. Interpreting Situation

10. Relating Images

11. Retaining Impression

12. Recalling Memory

13. Updating Information

14. Revising Impression

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

1.3 Share the perceptions and clarify the situation. Perception is a personalprocess involving various elements.

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

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

1.6 Process of perception is subjective. Perception varies from person toperson. Same object is perceived differently by different people. Samesituation is perceived differently by different people. Sometimes samesituation or object is perceived differently by the same person.Perception varies as per person. Know the person and know how heperceives.

2. PERSONALITY

2.1 There are four kinds of people. These are Seer, Sattvik, Rajasik andTamasik.

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

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

2.4 Sattvik is oriented towards knowledge and one can appeal to hisintelligence. Operates at thought level.

2.5 Seer is oriented towards insights and one can appeal to hisconsciousness level. Operates at conscious level.

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

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Personality

4. SEERPersonality of a seer is related to insights, consciousness perfect and useful actions,witnessing, visualising, working for all, taking responsibility, exemplary approach andanticipation requiring no supervision

3. SATTVIKPersonality of a Sattvik is related to knowledge, intelligence, measured and appropriateactions, working on own, planning, complementing, error lessness, observation andanalysis requiring little supervision.

2. RAJASIKPersonality of Rajasik is related to ego, mind, feelings, forceful and excessive actions,working for appreciation, exceeding targets and costs and correcting mistakes throughrework, needing key point and timely supervision.

1. TAMASIKPersonality of Tamasik is related to physical work, body level needs, forced and limitedactions, works for immediate returns, doing just required work, working as far as he ispushed and not owning mistakes requiring constant supervision.

2.7 Seer witnesses and visualises.Sattvik sees and doesRajasik does and movesTamasik sees little and does little

2.8 Tamasik tries to do just required work, moves as far as he is pushed.Counts instant returns. Does not own mistakes.

Rajasik works for appreciation. Exceeds targets. Exceeds budgets.Corrects mistakes by rework.

Sattvik works on own. Plans his own work. Completes the work inall respects. Completes without errors. Observes, analyses and does.



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

2.9 Seer is respected by Supervisors.Sattvik requires little SupervisionRajasik requires key point (milestone) SupervisionTamasik needs constant Supervision.

2.10 Please give appropriate names in English in your own words.

Seer : . Sattvik : .Rajasik : . Tamasik : .

3. PERSONALITY AND PERCEPTION

3.1 DirectingTamasik directs senses improperlyRajasik directs senses with biasSattvik directs senses with intelligenceSeer directs senses with consciousness

3.2 FocussingTamasik’s attention is out of focus.Rajasik’s attention is with focus on interested subjects.Sattvik’s attention is with clear focusSeer’s attention is with total focus.

3.3 ObservingTamasik observes object lessRajasik observes object “Partially”Sattvik observes objects wellSeer observes objects full

3.4 ReceivingTamasik receives signals at gross levelRajasik receives signals at interest level

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Sattvik receives signals at subtle levelSeer receives signals at deep level

3.5 RegisteringTamasik registers data lessRajasik registers data highSattvik registers data properlySeer registers data usefully

3.6 GraspingTamasik grasps details lowRajasik grasps details more of what is likedSattvik grasps details appropriatelySeer grasps details completely

3.7 ProcessingTamasik processes information InefficientlyRajasik processes information VigorouslySattvik processes information OptimallySeer processes information Holistically

3.8 ComprehendingTamasik comprehends parts of pictureRajasik comprehends interested sectors of pictureSattvik comprehends integrated pictureSeer comprehends beyond visible picture

3.9 InterpretingTamasik interprets the situation for own convenienceRajasik interprets the situation for own benefitSattvik interprets the situation as it isSeer interprets the situation for benefit of all

3.10 RelatingTamasik does not relate sufficiently other informationRajasik relates other information with bias



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Sattvik relates other information factuallySeer relates all other information effectively

3.11 RetainingTamasik’s impressions retain partsRajasik’s impressions retain aspects of advantageSattvik’s impressions retain appropriate aspectsSeer’s impressions retain truths.

3.12 RecallingTamasik’s memory forgetsRajasik’s memory remembersSattvik’s memory recallsSeer’s memory revisualises.

3.13 UpdatingTamasik’s updates less of informationRajasik updates interested parts of informationSattvik updates information correctlySeer updates information realistically

3.14 RevisingTamasik does not revise impressions sufficientlyRajasik revises impressionsSattvik revises impressions as per trendSeer revises impressions as per truth.

4. PERFECT PERCEPTION

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

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

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perseverance and determination. How to move away from Tamasikand Rajasik natures and move towards Sattvikness and state of beinga Seer? The way is simple but requires tremendous determination. Come! Let us see the path and move on that path.

What is prescribed is how to relate with Tamasik, Rajasik, Sattvikand Seer so that you support them and help yourself.

Remember ! This is one way of explaining the path so that you canreceive the process. You can build your own ways and more effectivemeans.

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

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4.2.I Interacting with Tamasiks

1. Point out direction.

2. Correct the focus.

3. Emphasise the objects.

4. Cross check the reception of signals.

5. Ask for feedback of what is registered.

6. Ask about the different aspects.

7. Ask him to think about the object in different ways.

8. Ask him to describe the situation.

9. Ask him what it means to him.

10. Ask him what other things are connected with situations.

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

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

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

4.2.II Interacting with Rajasik

1. Check whether directions and focus are correct. If not, provideadjusting corrections.

2. Check for observations and reception and fill the gaps regardingobject. Draw the attention where required.

3. Check for registering, grasping and processing by asking what heunderstands and moderate the overtones and complete the ignoredareas.

4. Check for total picture and point out ignored or left out sectors andareas.



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

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

7. Emphasise retaining and recalling the relevant areas.

8. Have a discussion and debate for updating the developments andspecially for revising the impressions, look for biases and help himsmoothen them.

4.2.III Interacting with Sattvik

1. Request for summary of impressions about object, situation and whatit means.

2. Request for thoughts about changes in perception and haveinterchange and exchange of ideas.

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

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

4.2.IV From Seer

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

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

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

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

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vision. Please continue. You may like to see the steps 1 to 4 related toSattvik.

IV. If you are a Seer, salutation to you.

Z. CONCLUSION

Having understood the nature of Perceiver and the process of Perceptionand also path towards Perfection, it is a responsibility and opportunity foreach one of us to contribute for transformation of self, people, teams,companies, communities and society towards harmony and happinessthrough improved, correct, right and perfect perception of accuracies, facts,realities and truth.

Salutations to “Seer” in all of you.

This is thatThis (Perception) is that (Perfection)



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

Gita is the jewel of Mahaabharata. The sons of Dhritarashtra, theKauravas and the sons of Panduraj, the Pandavas assembled in

Kurukshetra for the great war.

The war occurred because Duryodhan, the eldest of Dhritarashtra’s 100sons refused to share the kingdom with Pandavas, whose father King Panduhad expanded the kingdom and transformed it into an empire.

Dhritarashtra was blind and was biased in favour of his own sons but hadapprehension about the strength of Pandavas, specially Bheem and Arjun.

Finally, when war was certain and both sides started assembling theirarmies, Dhritarashtra requested the great sage Vyaasa to grant him a boonto know about the proceedings of the war on a regular basis, as the eventsoccurred, without delay (i.e. live and on-line!). Dhritarashtra was alwayshungry for information.

The kind and compassionate Vyaasa granted telescopic vision to Sanjay,the wise, intelligent, noble and stable and able charioteer-companion-guide-adviser of Dhritarashtra. Along with telescopic vision, the great sage hadalso granted telescopic, selective, stereophonic hearing capabilities. ThusSanjay was equipped to see and hear what is happening at any selectivespot in the war arena as it was occurring so that he could report to theking.

NOTE: This story illustrates the Guna dynamics as applied to the learner and teacher.

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The two armies consisting of large, huge and strong soldiers of Duryodhanwith 11 divisions and smaller but flexible, capable and powerful army ofthe Pandavas with 7 divisions, faced each other and all were ready to startthe historic war at the signal of Bheeshma, the great and wise grandfatherof Kauravas and Pandavas, who was the Commander-general for Kauravasand also at the signal of Dhrishtadyumna, the formidable Commander-general of Pandavas who was the brother-in-law of the five Pandavas.

When the war horns and bugles were blown great noise emerged fromboth the armies.

Dhritarashtra heard the noise which was like sound of the ocean under astorm, the terrible sound of a cyclone and hitting and flowing sound of awater fall. Dhritarashtra got worried about what was happening like anyblind man getting worried when he hears a terrible sound.

Dhritarashtra was a leader, but a Tamasik one. Tamas means ignorantblindness and rigid hold of things and blind force. So the Tamasik leaderDhritarashtra got worried. When a blind person wants to know somethinghe asks another person who is not blind and who can see. BlindDhritarashtra approached the super-seer Sanjaya and asked “Sanjaya! Whathappened?

Sanjaya engaged his telescopic and telepathic video and audio capabilitiesand started narrating and informing in detail about the happenings on thebattle ground. First he started telling about the grief of Arjuna and hisrefusal to fight with his own brothers and his dialogue with Krishna. Thenhe informed about Krishna’s instruction of Gita and then gave a runningcommentary of battles and war.

Dhritarashtra gave full attention to each word of Sanjaya and became anintent receiver of information.

Thus Dhritarashtra and Sanjaya became the pair of Tamasik, blind andignorant leader and his teacher. Even when one is ignorant, when he

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approaches a teacher, a Guru and listens to what the Guru says the ignorantone loses nothing but gains information, knowledge, ideas and insights.In the case of Dhritarashtra, he also, like Arjuna, received the supremeknowledge of Gita through Sanjaya.

No harm has occurred to Dhritarashtra. He personally gained much thoughhe lost his wicked sons. He gained the respect of Pandavas. In fact, hecontinued as emperor for 15 years after the war on the dedicated, sincere,honest and noble request of Yudhishthir.

So even when one is ignorant, when one approaches the Guru and listensto him, he will gain much in life.

Then there was Duryodhan who was a Rajasik, egoistic leader and alwaysconsidered his own interest. The Rajasik leader has strong likes and dislikesand mainly uses reward and punishment in dealing with his people ratherthan persuasion and discrimination. When the war horns and bugles wereblown, Duryodhan, the Rajasik leader, also got worried. His worry wasabout what was going to happen to him, his army and his kingdom. Withthis selfish bias, when he saw Pandava army full of warriors of world classexcellence and supreme confidence and courage, his apprehensionincreased and he too, like his father, went to his own teacher and guru,Guru Dronacharya.

Rajasik leaders do improper things. They position their approaches onsituations and advantages rather than principles and values. Actually,Duryodhan should have approached first Bheeshmacharya, theCommander-general. Instead he approached the second-in-command,Dronacharya. This he did because when he saw the great warriors in thePandava army, he knew that all of them were disciples of GuruDronacharya. Dronacharya surely knew the strengths and weaknesses ofeach of the warriors and also the ways to overcome them and defeat them.

When he met Guru Dronahcarya in the battle-field, he should have greetedhim, bowed down to him, respected him and then consulted him. But

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because of his Rajasik and proud nature, instead of being humble, he wasaggressive. He said, “Hey! Teacher! Have you seen the great army ofPandavas; your own disciples, Dhrishtadyumna and others. Let me describeto you the main and formidable great warriors on the side of Pandavasand on our own side”.

Then he described the chief warriors on both sides and finally said, “Youplease fight well in your position and protect Bheeshma, the chief”.

Duryodhan almost instructed his own teacher and did not even ask for hisopinion. He almost raised an accusing finger about the fact that the chiefwarriors on the Pandavas’ side were the disciples of Dronacharya. Hisspeech and demeanour bore a hint that Dronacharya was the cause of histroubles. When an egoistic, proud and biased Rajasik leader like Duryodhanspeaks in disrespectful manner, what the teacher will do? Any noble teacherwill do what great Dronacharya did. He kept quiet. Silence was the answer.

When an egoistic, proud and selfish leader approaches the Guru and doesnot respect - the teacher does not answer and observes silence as response.

What happens to such a Rajasik leader like Duryodhan? He will loseeverything and all.

Then there was Arjun who was a Satvik leader, who was gentle, noble andwell-wisher of all. When bugles were blown, Arjun, the Satvik leader, toogot worried and concerned. He was concerned about all the Kauravas andthe Pandavas and saw massive destruction and loss for every one. He cameinto conflict with his duty as a warrior and his responsibility as a humanbeing and he decided to resign and withdraw. He got confused and he tooapproached his own Guru, the great Master Krishna. He approached himwith respect and surrendered to him.

When a selfless, gentle, capable and responsible leader like Arjunapproaches a teacher what the teacher will do? He will do what Krishnadid. Krishna not only lifted Arjun from his despondency, but offered him



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supreme knowledge of self and prepared him for super heights. He helpedhim to become overall winner the “Dhananjaya” - winner of wealth.

When a selfless, gentle and able leader approaches the Guru and surrendersto him, the teacher will offer him supreme knowledge and path to gainProsperity, Success, Growth and Right Policy.

Thus we have seen the combination of Tamasik, ignorant and blind leaderand his teacher and Rajasik, proud, aggressive leader and his teacher andgentle and noble leader and his teacher. We have seen three teacher-leadercombinations.

Tamasik leader requests his Teacher.Rajasik leader defies his Teacher.Satvik leader surrenders to his Teacher.

Teacher of Tamasik leader gives information.Teacher of Rajasik leader gives silence.Teacher of Satvik leader gives supreme knowledge.

This is the essence of Leadership and Teachership in Gita.

But the story is not over.

There is another leader better than Arjun and another teacher better thanKrishna. This is the fourth and supreme combination of a Teacher andLeader.

That leader is beyond Tamasik, Rajasik and Satvik natures.

That teacher gives beyond information, silence and supreme knowledge.

This transcendental pair does not appear in Gita but will appear inAnushasan Parva of Mahaabharata.

That leader, better than Arjun, is Yudhishthir, the personification ofDharma. Yudhishthir is a seer. That Teacher is Bheeshmacharya, the

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personification of total dedication and Tyaga (life as offering), winner ofsupreme wealth, the material and knowledge wealth.

After the war is over, the Pandavas along with Krishna, visit the greatBheeshma on his bed of arrows. At the suggestion of Krishna, Bheeshmateaches them the ways and path of governance, leadership and managementand the ways of Dharma, the right conduct.

At the conclusion, Yudhishthir asks Krishna what is Supreme Dharma andSupreme Path and who is the highest of high and who is the supremebeing, the lord of worlds. Krishna asks Yudhishthir to approach grandsire



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Bheeshma with this query and requested Bhisma to instruct Yudhishthirand the other Pandavas on this supreme secret. Bheeshma is surprised,inspired and is thankful to Krishna for placing him on such a high pedestal.Then Bheeshma shares with Pandavas “Vishnu Sahasra Naam” - thethousand names of God, which are thousand glimpses and qualities ofsupreme lordship, pathmakership and leadership.

Finally, he gives them the darshan - the very experience of God-head - thepersonification of supreme divinity by pointing out that verily Krishnahimself is that super-person in whom the thousand qualities are shining.

Thus when a seer-leader, a noble, knowledgeable, wise leader approachesthe Guru,

What the Guru will do?

The Guru will do what the Great Bheeshmacharya did.

Bheeshmacharya gave the experience of Divinity to Yudhishthir.

When a seer, noble, knowledgeable and wise leader approaches the guru,the teacher will help him to see and realise the transcendental reality, theultimate truth.

Thus:

Tamasik leader requests his Teacher.Rajasik leader defies his Teacher.Satvik leader surrenders to his Teacher.Seer-leader invokes the inspired consciousness in his teacher.

Teacher of Tamasik leader gives information.Teacher of Rajasik leader gives silence.Teacher of Satvik leader gives supreme knowledge.Teacher of Seer-leader offers divinity.

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Approach Your Teacherand

Request, Surrender and Invoke.Do not Defy

Your Teacher.Teacher is the Source

ofInformation, Knowledge and DivinityReal Teacher Punishes with Silence.



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

One man had to urgently go from his own village Achalapur to RamaGundam at about 6.00 p.m. There was a thick jungle between them.

Wonderful forests to Adilabad were thick, green, deep and dark. MotherGodavari the great river passed by the side of Rama Gundam. Man washesitant to go through jungle at this time of dusk. But he has to catch the loantaker in Rama Gundam who owes him ten thousand rupees. If he does notmeet him by 9.00 p.m. the loan taker would leave to Nagpur and he wouldnot see him for a long time.

The need and greed pulled the man to go through the risk. Jungles of RamaGundam and Godavari Valley were full of Tigers, Chitahs, Wolves, Bears,Deer and many animals and birds.

Fear of tiger was specific to jungles of Adilabad and Karimnagar. Manstepped into jungle, walked fast. When he reached 5 km inside it was 7pm. Half moon was shining above. Things were visible and invisible at thesame time. The man was somewhat fat but he moved fast. A powerfultiger spotted the man. The tiger was hungry. For the last two days he couldnot hit any prey. The man was fat and fleshy. Tiger ran and picked upspeed. Man heard the roar and sound of tiger. Just by one back glance heknew that he was in danger. He started running with speed. He sprinted.Tiger galloped and was just about to attack and grab the neck of the man.

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

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When the man saw the glimpse of death, the fear of death pushed him alittle more ahead. He saw a large mango tree. He jumped up and caught abranch and lifted himself to the branch and climbed to the second branch.He was panting. Tiger braked himself and looked up. He saw how the cupslipped just from lips.

He jumped up to catch the leg of the Man. Man in motor action lifted theleg and stood on the branch. He was moving up to go higher to third branch.That is when he saw the ferocious Black Bear on the fourth branch whichwas staring down at him with open jaws and long tongue. The white andsharp teeth and red long wet tongue of the Bear made the man to shiver.

Man looked up and down. Bear above, Tiger below. He is caught betweenthe Devil and the Deep Sea. What to do? “ Ki Ki, Ki” said the old monkeyon the fourth branch. “Good for the Man! Is not the man capturing monkeysto take to circus?” Monkey was talking in funny voice. From the noise ofmonkey, man got disturbed and was further terrified. Tiger was ready toleap up with all the energy. He must move up.

Man looked up to Bear and folded his hands. He said in a pleading andpraying tone. “Namaste ! Bear sir! Please protect me, I surrender to you!You are my shelter. Save me from this terrific tiger. “Monkey observed theBear. Tiger looked up at the Bear. Bear said, “Dear Man, do not worry, youasked for my shelter and you are my guest. Honouring the guests is greatprinciple of Black Bears of this Forest. Come up! The tiger can reach you towhere you are. Come to fifth branch, I am moving upto the seventh branch.This tiger is dangerous. I know him well”.

Man was relieved. Monkey appreciated the Bear but thought “Man is Dirtyand is unreliable, Why this Bear is welcoming him ?” But he was pleasedabout the kindness of Bear which moved to seventh branch. Man movedto fifth branch. Monkey jumped upto sixth branch from fourth branch.Tiger was disappointed and got disgusted with Bear. Tiger addressed theBear. “Bear! Are you a fool? You are an animal and I am an animal whythis man is to be favoured above we animals? Don’t you know that the

Being Divine — Man, Tiger, Monkey, Bear 197


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man hunts with gun in jungles and kills animals including bears and tigers”.Man, monkey and bear were listening.

Monkey wondered whether he was close to animals or man? Monkeylooked up at bear to see his responses. Tiger continued “Dear Bearji! Manis an enemy of both of us. Come on, push him down, I will kill him in onestroke. You are hungry, I am hungry. Let there be a partnership betweenyou and me. 51% for me and 49% for you. That is a promise” Man wasterrified. Monkey was eager. What Bear will do? Monkey knew that hehas no place for partnership because he was not a flesh eater. Monkeypulled one Mango from branch and took one bite and looked at Bear. Tigersaid to the Bear “I know man and his ways, but he took my shelter. Heasked for my shelter and I gave him assurance and my word. Guest is Godfor we bears. Word must be kept at any cost. We bears say what we do anddo what we say unlike tigers and men”. “But like Monkeys” said the oldmonkey holding half eaten mango in hand, “We monkeys are alsocommitted. Remember Hanuman”! Everyone ignored him.

Tiger hated the Bear, wanted the flesh of the man and neglected the monkey.

Bear said to tiger “ I know you have killed my son only a week ago” andthen the Bear looked at Man and said “ Man do not worry ! Sit on the fifthbranch. Be comfortable. Hold the trunk of the tree. I will give you honey”.Bear gave honey on a large leaf to Man. “Take this mango” said the monkeyand plucked a mango and came along and handed over the mango withits old little hand and went away. Bear loved the monkey. This monkey isbetter than man and tiger. Tiger looked up. Man was licking honey andate the mango. Bear was enjoying the honey. Monkey was savouring themango with half closed eyes.

Tiger’s hunger multiplied. “Go away” said the monkey to tiger. “Never”said the tiger. “I will finish this man and then will come after you. Monkey’sflesh is sweet”. “No way, said the monkey, “Man and Bear can not goaway from the tree because of you. I can jump from tree to tree and I have

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no care for you. But you are hungry, take this mango”. Monkey dropped amango toward tiger. “You fool !” said the tiger, “Tigers do not eat grass”.Man finished eating and sat comfortably on fifth branch and held the trunkof the tree. He was tired. Sleep came to him. He started to take a nap. Bearembraced the trunk with one hand and sat comfortably on seventh branch.Monkey circled its tail to a thick twig on the branch and was observingalertly the Bear, man and tiger. Tiger was wide awake and was looking atthe man with open jaws and tongue and mouth. Hunger increased.

Darkness deepened.

Bear slept, Man was dozing. Monkey was alert. Tiger was awake. Manwas tripping while dozing. He was uncomfortable. His thighs pained, hishands were becoming loose. He was habituated to sleep in a bed withpillows. Monkey was silently watching. Tiger looked up at distant bearand nearer man. Now it addressed the man. “Man, get up ! You arebecoming weak. You will trip, slip and fall down! I will kill you in onestroke, because I am extremely hungry, I will not move from here andshall wait for you and bear for any amount of time!”. Fear struck managain. “Look”, said tiger in low and secretive voice, while monkey stretchedhis head to listen. “There is a way out!, Go up slowly and push the Beardown. He is sleeping carelessly with only one hand on tree. I will kill thebear and quench my thirst and hunger. This bear is big. It will be sufficientfor me for a week. Then I have no need for your flesh. I will let you gofreely if you push down the Bear. Otherwise your death today is certain.Man listened and thought “Good idea!” And he slowly stood up and lookedat the sleeping Bear.

“Bad” thought the monkey looking at the thankless man. “Very good”thought the tiger. Man slowly moved up the tree. Monkey went to otherend of the sixth branch. Man slowly went up to the seventh branch, hit thetree holding right hand of Bear and pushed it down. Just when man wasabout to strike the bear, monkey shouted “Bhalu, take care, wake up!”Bear woke up just in time but was already pushed down. Bhalu, the bear,



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lost the grip of the tree slipped down and started falling. Monkey wasagitated and was shouting at the top of his voice making monkey noise.

All animals and birds woke up and saw the spectacle of man, monkey,tiger and falling bear.

Tiger was waiting for the bear which was seconds away from his mouth.Bear was a Yogi. He was awake, alert, aware and conscious while falling.He balanced his body in descent, stretched his hands and caught hold ofthird branch and steadied himself. The skillful and will full bear then benthimself up, climbed the third branch, away from jumping tiger, and quicklycrawled up along the trunk to the seventh branch.

“Splendid! Wonderful!, Shabhash Bhaluji” said the monkey. Assembly ofanimals and birds clapped.

Tiger sunk to ground. Man was struck with shock and was dumbfound.He looked up at the bear and was shivering. Tiger recovered, stood upand again addressed the bear. “Bear! See! You didn’t listen to me. Thisman is treacherous. He harmed you who helped him. Punish him. There isno harm in harming the harmful one. Tit for Tat. Push him down. Still wecan share him”.

“Quid Pro quo” said the monkey.

“No! It is Give and Take” said the Tiger.

“No! It is Take and Take with you.” Said the Bear and continued.

“You will take the man, when I push him down and then you will take mealso. Yes, man behaved in bad and disgusting way and brought shame tohumanity. But that is man’s nature. I know it. But my principle has notchanged because of his behaviour. He is still my guest and my word stillstands. My behaviour will not change because of his behaviour. Mybehaviour is my behaviour and his behaviour is his behaviour. Nothinghas changed”.

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Monkey was listening respectfully.

All animals and birds paid rapt attention.

Tiger and Man could not believe what they were hearing. Man bent hishead downwards in shame and tiger closed his jaws in grasping the realityof situation.

Bear continued.

“It is not enough to help those who help us. What is greatness in helpingthe one who helped you? Helping those who harmed you is real great.There are four kinds of people. First are those who harm others withoutany reason, like you the tiger. Second are those who hurt others to saveoneself, like this wicked poor man. Third are those who save themselves



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and save others like this Sage Monkey who gave fruits to you and manand saved me by alerting”.

Animals and birds clapped in appreciation of the monkey. “Then there isfourth kind” said the Bear. “Those who help those who harmed them,which I am learning to be”

Bear continued, “If I will kill this man the story will end here. But if Irespond with compassion in return of cruelty, he may change! Hunting injungle will stop”.

“In that way you Tiger have behaved as a Tamasik. This man has behavedas a Rajasik. This lovable Monkey is a Sattvik. Then it is my endeavour tobe a Seer-witness and knower”.

Animals, birds and monkey admired the Bear in silence.

Man was filled with introspection and repentance. He said, “Bear! TheGreat Master! You have taught me lesson of my life. From now onwards, Ishall not hurt any one. I shall not hurt, kill or cheat any one”.

Man was transformed.

Tiger was transformed.

He said, “ Thanks, Bear !, I shall not kill indiscriminately. I shall endeavourto improve myself”.

Animals, birds, monkey, man and the Bear clapped in recognition ofTransformed Tiger.

Monkey transcended to seventh branch and embraced the Bear and kissedit.

“You are a Bodhi Sattva!” Said the monkey the magnificent. Love permeatedin jungle.

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Chitah brought a dead Nilgai to tiger to quench the hunger of tiger. Tigerate little and was in no interest to eat more than what is required. It wasdetermined to eat to live and not live to eat.

Man, monkey and bear came down and joined hands with tiger.

Four of them stood in a circular chain.

Animals, birds and serpents made a larger outer circles. They danced inslow rhythm singing :

“All is one! One is all!None is small !Everyone Tall !None to fall !All is one ! One is all !”

One became all and all became one in the Unity and Godwill. The moonsmiled down.

Hurting is Devility.Helping is Divinity.

Help those who Harmed You.Be Compassionate to those who Harmed You.

Be Kind to those who Did Not Harm You.Be Empathetic to those who Helped You.

Be Expectation-less to those whom You Helped.Be Loveful. Be Useful. Be Thoughtful.

Be Responsible.



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12. System for Success — Siddhi Yoga

Success in all undertakings is Karyasiddhi.

“Kriya Siddhi Sattve Bhavati”.

Now let us see the aspects of Siddhi Yoga - System for Success.

The work realisation occurs through “Sattva” through Excellence ofActions, Feelings, Thoughts and Self.

Excellence of actions is quality.Excellence of feelings is purity.Excellence of thoughts is clarity.Excellence of self is unity.

Quality of work, purity of relations, clarity of ideas and unity of people isthe realisation (Siddhi) for leaders and for organisations.

1) Quality of work is achieved through continuous practice and throughactions and aptitude. Through this, quality becomes a habit atunconscious - instinct level. This enhances “Shakti”, the power to work.This is “Karma Siddhi” where every action leads to results.

2) Purity of mind is achieved through continuous practice and throughfeelings and attitudes. Through this, purity becomes a habit at sub-conscious - intuition level. This enhances “Bhakti”, the devotion to

NOTE: This article shows the transformation process from work to realisation.

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System for Success — Siddhi Yoga 205

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related subject. This in turn gives harmony towards better purity. Thisis “Bhakti Siddhi” where every feeling leads to better relation.

3) Clarity of ideas is achieved through continuous practice and throughthoughtfulness and contemplation. Through this process, claritybecomes a habit at conscious - intellect level. This enhances “Yukti”the knowledge and innovation to generate ideas. This in turn givescreativity towards better clarity. This is “ Gnaana Siddhi” where everythought leads to reason.

4) Unity with self is achieved through continuous practice and throughsuper conscious - insight level. This results in “Mukti” the inspiredliberation. This in turn gives spirit to continue the unity. This is“Dhyaana Siddhi” where truth and reality become one and whereperson and spirit become one.

1. Purity of mind is “SHUDDHI”2. Quality of work is “VRIDDHI”3. Clarity of thought is “BUDDHI”4. Unity with self is “SAMADHI”5. Attainment of Purity, Quality Clarity and Unity is “SIDDHI”.

The linkage, union, alignment and centering of “SHUDDHI”,“VRIDDHI”, “BUDDHI” and “SAMADHI” towards “SIDDHI” is

“SIDDHI YOGA”. Realisation of this goal is “YOGA SIDDHI”.

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IIIKrishna — The Universal Integrating

Consciousness Guru


208

209

Krishna’s teachings are excellently useful for inspired management andleadership. Further Krishna’s teachings reach to greater heights

directed towards humanity, divinity, spirituality and unity of all humanbeings.

His teachings are not just for India, “Hindus” or Indians, it is for all humanbeings transcending location, religion or belief, covering the core ofspiritualities of all religions and practices.

For me it was a great joyful occasion to present the unifying spirit ofreligions at Mahidol University, Bangkok in 2003 at the executiveprogramme organised by University of Peace and United Nations wherethinkers and path makers from all parts of the world participated.

The prophecy of Body, Mind, Intellect and Spirit in the form of KarmaYoga, Bhakti Yoga, Gnaana Yoga and Dhyaana Yoga (work, devotion,knowledge and meditation) are the base and canvas where the essence ofspiritual practices of all religions of the world can be integrated,streamlined, aligned and unified.

The three matrix presentations show how Zen, Ten Commandments ofthe Bible, Sufi Journey, Navavidhabhakti, Patanjali Ashtanga Yoga,Buddha’s Attanga Magga, Kundalini Yoga, Human Brain Organisation,Seven Colours, Seven Days, Seven Musical Notes, Seven Worlds, SaptaBhoomikas of Yoga Vaashishta, Seven Days of Genesis of Bible, IslamicArc of Descence, Islamic Arc of Essence, Islamic-Biblical Roles of Prophets,Shadguna Sampatti (Six friends), Arishadvargam (six enemies), Pentagonof Peace (Jain spirituality), Elements of Creation, Five Pillars of Islam, FivePillars of Hinduism, Spirit of Be-in-g, Four Energies, In-force, Four Yogas,Four Truths of Buddha, Trinity, Three Shaktis, Tao, Nature, Universe,Humanity, one truth and no-thing and many others can be aligned andintegrated by four levels of physical, emotional, intellectual and spiritualplans in the form of Karma Yoga, Bhakti Yoga, Gnaana Yoga and DhyaanaYoga.

Krishna — The Universal Integrating Consciousness Guru 209


210

The three frames of spiritual ascendence - Spirit of Transformation andTranscendence are for your contemplation.

In the frames, First stage, Second stage, Third stage and Final stages are atphysical, emotional, intellectual and spiritual levels.

This sharing has enabled leaders of all religions and spiritualities fromdifferent parts of the world to unanimously agree to the message of“Youniversal Human” which is an essence of Krishna’s teachings aboutfour-way-nature of humanity and human endeavour (page 214).

Similar declaration of “Universal Human” was unanimously endorsed byindustrial and management leaders at CIRAN international conference onSpirituality in Management - at Montreal during 11-13 January 2006 (page215).

Thus the spirit of Krishna’s teachings have a sense of eternity and areapplicable at all places, for all thought processes and for all times.

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214

‘Youniversal Human’ presented at Bangkok Confereceendorsed by participants

215


At the Conference on Spirituality in Management at Montreal,Canada. Participants have endorsed the poem ‘Universal

Human’ (January 2006)


216

217

IVKrishna — An Enabling Spirit


218

219

As we have started our journey through a prayer to “Jagadguru”, letus conclude with another verse which invokes an empowering and

enabling spirit facilitating the path from Impossibility to Possibility andfrom Inability to Ability.

“Mookam Karoti VaachalaalamPangum Langhayate GirimYatkrupa Tamaham Vande

Paramaananda Maadhavam”

“With whose grace the dumb can speak fluently and lame can cross overthe mountains, to that Krishna who is the very personification of SupremeJoy and also the lord of all prosperity, let us salute!”

Progress from crisis to advantage, inner joy and all-round affluence arethe blessings and grace of the spirit of Krishna

The inspiring teachings of Krishna can transform impossible to possible,crisis to advantage, challange to opportunity and gloom to hope in orderto ensure all-round joy and prosperity.

Krishna’s teachings guide us for creative, contributing, innovative andoptimal solutions to wealth generation, all-round victory, growth andsound policy as was in the case of Arjuna and is in the case of many modernArjunas in the form of outstanding leaders and managers with whom, forme, there was an opportunity to meet and work with.

Any one of you can ignite the Spirit of Krishna within yourself and becomea new Arjuna or Krishna himself, or more happily a new combination ofKrishna and Arjuna, the path shower and path walker, in two-in-onefashion.

Namaste

This is ThatThis (Guru) is That (Govinda)

Krishna — An Enabling Spirit 219


220

Abbreviations

B.G. Bhagavad GitaG.S. Gopala SahasranaamK.A. KrishnaashtakamM.B. Maha BhaaratamU.G. Uddhava Gita

221

References

While writing “Krishna: The Management Guru” a deep study and researchwas required. Many books and manuscripts were referred to. Followingare the useful reference books for those who would like to study further.

1. Sri Garga Samhita, Pandit Ramtej Pandya, Chowkhanbha SanskritPratishtaan, Delhi, Samvat-2028.

2. Srimad Bhaagavat Mahaapuran, Maharshi Veda Vyasa, Gita Press -Gorakhpur, 1983.

3. Mahaabhaarata (9 volumes), Maharshi Veda Vyaasa (Englishtranslation - M. N. Dutt), Parimal Publications, Delhi, 2001.

4. Sri Gopala Sahasranaam (Sammohana Tantra) - Telugu Version,Narayana, Sri Sita Rama Seva Sadan, 2010.

5. A Concise Encyclopedia of Hinduism, Swami Harshananda, RamaKrishna Math, Bangalore, 2007.

6. Chaandogyopanishan, Swami Gambhirananda, Advaita Ashram,Calcutta, 1997.

7. Responsible Leader - A Journey Through Gita, Narayana, AhmedabadManagement Association, Ahmedabad, 2008.

8. Appropriate Integrated Management, Narayana, AhmedabadManagement Association, Ahmedabad, 2005.

9. Appropriate Internal Management, Narayana, AhmedabadManagement Association, Ahmedabad, 2005.

10. Song Supreme, Narayana, Ahmedabad Management Association,Ahmedabad, 2004.

11. Transformation to Transcendence, Narayana, AhmedabadManagement Association, Ahmedabad, 2000.

Krishna — The Management Guru 221


222

12. Guru Darshan, Hasmukh Upadhyaya, Sri Sita Rama Seva Sadan,Manthani, 2008.

13. Offerings (100 stories), Narayana, Yash Papers Ltd., Faizabad, 2003.

14. Agnipuranam (Telugu), Maharshi Veda Vyasa (PullelaRamachandrudu) Sri Venketeshwara Arsha Bharati Trust, Hyderabad,2008.

15. Uddhava Gita, Veda Vyaas (Swami Madhavanada), Advtaita Ashrama,Kolkata, 2005.

16. Bhagavad Gita, Swami Chidbhavananda, Sri RamakrishnaTapovanam, Tiruchirapalli, 2008.

17. Gita Makarandam, Swami Vidya Prakashanandaji, ShukhaBrahmashram, 1998.

18. Gurubodh, Hasmukh Upadhyaya, Ahmedabad ManagementAssociation, Ahmedabad, 2005.

223

Gratitudes

1. To parents Shri Gattu Ramanna and Smt. Gattu Seethamma for earlyteaching of Bhagavatam and Bharatam and for creating inspiredinterest about Lord Krishna.

2. To Guruji Shri Vidya Prakashananda Giri Swamiji whose GitaMakarandam helped to create conscious realisation.

3. To blissful life partner and great devotee Smt. G. Sujanadevi fordevotion to Krishna and for joy of spiritual music.

4. To Prof. K.V. Krishna Murty and Shri Pradeep Ghattu for going throughmanuscript, giving valuable suggestions and for writing wonderfulForeword and Preface.

5. To Smt. Shailaja Suvarna, Smt. Supriya Sharma and Smt. RadhikaGhattu for their interest and for their encouraging support.

6. To Shri L. Rajagopalan and Smt. M.V. Padma for going throughmanuscript and giving valuable suggestions and to Smt. Lalitha Vyaasfor helping regarding computer script.

7. To around 200 industry and management leaders, educators andlearners for going through Gita Yoga.

8. To Shri Mukeshbhai Patel and Shri K.K. Nair and AhmedabadManagement Association for asking me to address the participants ofthe 18th Management Week about “Lord Krishna - The ManagementGuru”.

9. To Mrs. Maria Fernandez for preparing computer script with excellentpromptness and dedicated endeavour.

10. To Shri Manoj Kumar for taking pains and great interest in preparingthe book including the text, diagrams and improvements.

11. To Ahmedabad Management Association and N.K. Printers forarranging to print and present the book in such a beautiful manner.

Krishna — The Management Guru 223

224

GURUJI SHRI G. NARAYANA (65), is ChairmanEmeritus of Excel Industries Limited, Chairman andDirector of several companies and a Mentor,Contributor, Educator and Trainer in Management.

He is a mentor to several chief executives, executives,lecturers, students, corporations, managementinstitutions, universities, colleges, schools and social,spiritual and voluntary organizations.

He has adopted a missionary life of contributing and assisting severalpeople to experience their own inner light and potential and for peaceand harmony amongst different people and groups.

He is the author of more than 400 books and articles on Management,Education, Leadership, Life and Spirituality. Most of these books arepublished by AMA.

Presently he invests his time and endeavours voluntarily in service ofEducation, Industry, Leadership Development, Writing and SriSitaramana Seva Sadan which contributes in the areas of caring forelders, education, water management, women entrepreneurship, health,environment and other social causes.

About the Author


Documents

THE MANAGEMENT GURU