Corporate Gita Lessons for Management.pdf

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Journal of Human Values

DOI: 10.1177/097168589900500203 1999; 5; 103 Journal of Human Values

Subhash Sharma Corporate Gita: Lessons for Management, Administration and Leadership

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Corporate Gita: Lessons for Management,Administration and Leadership*

SUBHASH SHARMA

Subash Sharma is Director, Indian Institute of Plantation Management, Bangalore.

This paper expounds the model of a ’sacro-civic’ society, drawing upon psycho-spiritual insights of the Gita.Four major management themes of common interest in the East and the West have been selected. Then therelevant verses of the Gita have been used to elaborate on their respective deeper imports. These four broadthemes have later again been decomposed into 20 specific subthemes, and verses connected with each ofthem are presented. The author offers simple rhymed English translations of these verses using some of thewell-known renderings by earlier masters of the Gita. The reader is invited to reflect upon and assimilate thespirit of these verses for application in the field of daily management practice and in the wider arena ofsocial reconstruction.

Whatever a great person does is followed by others,People go by the standards set up by the others.

(Gita 3-21 )

The Gita provides us an insight into a theory ofself-development that is useful for holistic livingand social improvement. During recent years therelevance and importance of the Gita in socialand corporate contexts has received the attentionof management gurus, management scholars,management teachers, management practitionersand social scientists. Literature in this respect hasbeen growing. Renewed scholarly attention hasalso been facilitated because of the new realisation

for spirituality in society and at the workplace.This is leading us to a new appreciation of ancienttexts in the corporate context. The Gita’s spirituologyis not only relevant for stress management at theindividual level, but is also important for improv-ing the psycho-spiritual environment at the work-place. In addition, it also offers lessons for

enlightened leadership and ethical management.While Tilak, Aurobindo, Vivekananda and Gandhidemonstrated its importance and relevance in thesocial context during the freedom movement,many management scholars and corporate man-

agers are now discovering its relevance in thecorporate context.



104

Contribution of’Indian

Management’

’Indian Management’ as a distinctive branch ofstudy has come into focus during recent years.The following represent the four areas of man-agement theory and practice where ideas from’Indian Management’ in general and the Gita inparticular have found corporate applications bothin the West and in the East:

1. stress management;2. psycho-spiritual improvement in the work

environment;3. business ethics and human values; and4. enlightened leadership.

In fact, in these four areas the contribution of’IndianManagement’ has now been recognized by man-agement scholars and management gurus from theWest and the East.

In this article some of the important slokas(verses) from the Gita have been identified. Theseprovide us lessons for management, administra-tion and leadership issues in social and corporatecontexts. Indeed, the Gita is regarded as ’peren-nial philosophy’ with universal appeal. It is a

sacro-secular (as Chakraborty says) text for theentire humanity and does not belong to Indiansalone. It provides us many ideas of importance toindividuals, society and organizations, irrespect-ive of the mode of production, nature of techno-logy and structure of organizations. This is becausethe Gita deals with exploration of the self andprovides us an understanding of self-development.It deals with ’modes of thinking’ and ’modes ofaction’ rather than with ’modes of production’.According to the Gita, manas-vacchah-karma,that is, thought, words and deeds, and therebymodes of thinking and action, are common toall events. The idea of manas-vacchah-karmaindicates the thought and action connection, andis also expressed by the currently popular phrase

in management literature, ’walk the talk’. In theGita the focus is on the decision maker’s mentalstate during the moments of decision making. Thiscan be contrasted with traditional literature on

management, which focuses more on decision

making rather than the mental state of the decisionmaker.

A Theory of Society:Towards a New Visionof a Sacro-civic Society

Is there any ’theory’ of society imbedded inthe Gita? The following key ideas and expres-sions provide us a clue to a theory of societyleading us to a new vision of a sacro-civic soci-ety :

1. Enlightened collective interest or lok-sangraha (Gita 3-20 and 3-25): Loksan-graha implies that actions should beperformed keeping in view the welfare ofthe society as a whole. Thus, actions shouldbe guided by enlightened collective interestand not by selfish interest or self-interestalone. In the context of corporate organ-izations, it implies that corporate behaviourshould be guided by larger social interest.

2. Mutuality and interdependence or paras-param bhavayantaha (Gita 3-11): Mu-tuality and interdependence are key to socialliving. As against the conflict model, in thisidea we find the mutuality model. This canbe achieved through mutual cooperationrather than through the intensification of con-flicts between various segments of a society.Thus, various segments of society shouldinteract on the basis of mutuality and co-operation rather than through conflict. Thisidea also provides a basis for harmony inorganizational contexts.



105

3. Positive action and the theory of nishkamkarma (Gita 2-47 and 2-48): Emphasis onpositive actions is an important lesson fromthe Gita. Nishkam karma or action withoutattachment to fruits of action is a key ideain the Gita. In today’s corporate contextpositive action implies an emphasis on creat-ing ethical organizations and on introducingthe ethicality dimension in decision making.

4. Enlightened leadership (Gita 3-21): What-ever great persons do is followed by others.Thus, standards of actions are set by theleaders.

These four ideas, namely, enlightened collectiveinterest, mutuality and interdependence, positiveaction through nishkam karma, and enlightenedleadership constitute the four pillars of an idealsociety. Thus, the Gita provides us a conceptualframework for the theory of a good society. It

may be indicated that this theory is not just a utopiabut has a practical significance as it forms the

foundation for a new vision of society whereinsattva guna dominates. In the expression sacro-civic,sacro implies dominance of sattva. Accordingly, asacro-civic society is an evolved society, while acivic society is merely an evolving society. It maybe mentioned that an economically developedsociety is not an evolved society if it is not movingtowards the goal of being a sacro-civic society. Itis indeed merely an evolving society.

A Theory of Self-development:The Four-S Model of

Self-developmentand Growth

In the Gita we also find a four-S or four-stagemodel of self-development. In consonance withthe requirements of today’s society we can identify

the four stages of self-development and growthas follows:

1. student or the learning phase; .

2. secular phase;3. sacro-secular phase; and4. spiritual-phase.

During the student phase one is devoted to learninglife skills and values; during the secular phase oneengages in materialistic pursuits; during the sacro-secular phase one starts moving beyond purelymaterialistic pursuits; and during the spiritualphase the focus is entirely on self-discovery. Thisframework of four stages, that is, student life,secular life, sacro-secular life and spiritual life, isnothing but the concept of four ashramas, namely,brahmacharya, grihastha, vanprastha andsannyasa. The only difference is that one neednot go to the forest during the vanprastha stagebecause that is not feasible in today’s context.However, one can pursue the sacro-secular andspiritual ways of life living in the city itself.

It may be indicated that an individual can takea quantum jump from one phase to another.Swami Vivekananda is an inspiring example inthis respect. Because of competitive pressures ofmodem day living, many may not be able to movebeyond the second or third stage. Further, giventhe present day realities the four stages of growthcannot be neatly divided into four spans of 25years each. While the first phase may be for 25 to30 years, the second phase, that is, the phase ofsecular life, could be for 30 to 35 years. The othertwo phases could be for the duration of 10 to 15years, considering the average lifespan of an indi-vidual to be 80 to 90 years. However, it is possiblethat an individual’s development may not corres-pond to his or her age. An enlightenment experi-ence may create a quantum jump from one stageto the next.



106

A Theory of Business: ValueAddition with Values Addition

From the Gita we can also envision a theory ofbusiness relevant in the modem context. This canbe summed up as ’value addition with values addi-

tion’. It indicates that performance of a corporateorganization should be seen not merely in termsof value addition but also in terms of values addi-tion. Value addition activities of an organizationnot in consonance with values addition contrib-

ute to social degradation. It implies that businessenterprises must fulfil their social responsibility.The idea of value addition with values addition isalso in consonance with the sacro-civic vision of

society presented earlier. To what extent modemcorporate organizations are doing values additionis a question worth exploring. Indeed, it wouldbe useful if corporates provide a values additionstatement in their annual report. Such a statementcould be in qualitative format.

The Gita in the CorporateContext

It has been indicated earlier that the relevance ofthe Gita in the corporate context has received theattention of several scholars and practitioners.’ Theimpetus in this direction has been provided bymany spiritual teachers, for example, SwamiRangnathanananda,l Swami Jitatmananda,3Swami Bodhananda4 and Swami Somesh-warananda.1 In addition, scholars and practitionershave also contributed to this area. Published work

by management scholars and practitioners canbe classified in terms of the following four ap-proaches.

First Approach: Empirical Testing

This approach can be referred to as empirical ap-plications of the Gita’s concepts. The pioneering

and well-known work by Chakraborty providesus empirical information on corporate applicationsof several concepts from the Gita. He has testedthe applicability of several ideas through OD(Organization Development) interventions basedon his framework of Managerial Effectivenessand Quality of Work-life and Managerial Trans-formation by Values.6 6

Second Approach: CorporateSlokas

This approach could be referred to as compila-tions and interpretations of the Gita slokas rel-evant for managers and other professionals. Manyscholars and practitioners from diverse fields, suchas corporate management, army and judiciary,have interpreted relevant slokas and ideas fromthe Gita, and shown their relevance in corporateand social contexts, for example, Narayana,7 M.B.Athreya,l Ajanta Chakravarty,9 Brig. Naib’O andJustice Sundaram.&dquo; Such compilations are alsoavailable in other publications, for example, An-cient Indian Wisdom for Motivation and AncientIndian Wisdom for Self Development of theAhmedabad Management Association;’2 Manage-ment Tips in the Geetha, Chinmaya Mission; 13 andIndian Ethos in Leadership, K.V.K. Raju Inter-national Leadership Academy.&dquo;Most of these slokas focus on self-development

and decision making under stressful conditions.In addition, these scholars and practitioners em-phasize the importance of karma-yoga at a norm-ative level as well as in terms of their personalexperiences.

Third Approach: Revisioningthe Gita

In the revisioning approach, concepts from theGita have been revisited and reinterpreted in thecontemporary context. For example, Ranchanin his work on the Gita provides interesting insights



107

on ‘ideas and images for active imagination’ andhighlights the importance of the Gita for psycho-therapy, and considers Krishna as a psycho-therapist.’ I

According to Ranchan, the Gita goes beyondpsychotherapy, and provides us foundationalpremise for psycho-spiritual analysis and psycho-spiritual therapy. Ranchan provides us severalpsycho-spiritual concepts from the Gita in thisrespect.

Chattopadhyay also revisits the Gita from theviewpoint of decision making in work organiza-tions, society and family. 16

Fourth Approach: New AgeManagement Models

This approach aims at developing new manage-ment models with their orgins in the Gita. Sharmahas developed a number of such models. He usesthe idea of an East-West blend, and providesmanagement models which have direct relevancefor corporate enterprises. The examples of thesemodels include the OSHA model,&dquo; the negergy-synergygrid,18the ’MBA’ (manas-buddhi-ahankar)model,&dquo; a four-step model of enlightened leader-ship,20 ’Total Quality of Management’ (TQOM),~’omnijective OD22 and so on. Some of these ideashave been tested in the organizational context andhave been found useful by corporate managers inthe analysis of causes for high negative energy ornegergy in organizations.

Banerjee has developed the model of ’MotherLeadership’, which is also rooted in the ideas fromthe Gita and other Indian scriptures.23

All the above four approaches, namely, the em-pirical approach, the sloka compilation approach,the revisioning approach, and the model buildingor the new concepts development approach, havecontributed significantly to the growing literatureon corporate application of ideas from the Gita.

~

Analytical Models of the Gita

Having discussed the relevance of the Gita in pro-viding a ’theory’ of society and in providing usideas for corporate application, we may now focuson a few analytical models for social and organiz-ational contexts.

1. the guna dynamics model;2. the dharma-adharma dialectics model; and3. the divine-like-demon-like classification of

human beings.

These three models combined together provideus an analytical framework for analysis of a so-ciety, irrespective of its degree of technologicaladvancement.The first model, that is, the guna model, ana-

lyzes the dynamics of the three gunas-tamas,rajas and sattva. This dynamics is presented insloka 14-10: ’Sattva asserts itself by predominat-ing over rajas and tamas, rajas predominates oversattva and tamas, and tamas tries to dominatesattva and rajas.’ This dynamics can also be pre-sented in the form of a matrix analysis of the threegunas and could be used for predictive pur-poses. When the intensity of tamas is higher thansattva and rajas, there is a lot of negative energyor negergy. When the intensity of sattva is higherthan rajas and tamas, there is lot of synergy.Hence, the Gita suggests a transformation fromtamas to rajas to sattva through increase in theintensity of sattva and reduction in the intensityof tamas. This model is useful not only for theanalysis of the current status but also the futurestate of a society. As indicated above, if tamasdominates in a society and its institutions, it wouldlead to a lot of negergy thereby leading to dis-orders in society. Hence, social processes shouldbe designed, organized and transformed insuch a way that there is increase in rajas andsattva. This will lead to the establishment of a



108

’good society’ taking us towards the vision of asacro-civic society. Therefore, the criterion ofanalyzing social processes and social events is tomonitor their negergy-generating or synergy-generating impact. Communism failed because itled to excessive negergy inherent in ’dictatorship’.Colonialism was defeated because it also resultedin lot of negergy as a result of its inherent natureof relationships based on extreme exploitation.Only isms that are synergy-generating in theiroutlook and worldview will survive in the longrun.

The second model, the dharma-adharma dia-lectics model, provides us insights into social pro-cesses. While ~A~wa refers to moral order,adharma refers to moral disarder. As adharma

increases, the social system craves for reductionof adharma and restoration of dharma./1.dharmaleads to greater disorder and higher entropy ornegergy. Hence, for proper social order, enlight-ened leadership is required. This idea is expressedby the sloka 4-7 in the Gita, As and when good-ness declines and wickedness shows its rise,O!Bharata in such situations I myself appear.’The third model, a model of human typology

in terms of the divine-like and the demon-likenature of human beings, explains the good or badbehaviour of individuals in society and organiza-tions. As per slokas ( 16-2 and 3) divine-like humanqualities include truthfulness, gentleness, mod-esty and steadiness, freedom from anger, forgive-ness, and freedom from malice and excessive

pride. As per slokas ( 16-4 and 10) the demon-like display arrogance, excessive pride, anger,harshness and manipulation. All individuals areguided by thoughts and action. Divine-likethoughts lead to divine-like actions, and demon-like thoughts to demon-like actions. Divine-likepersons act as facilitators, provide positive sup-port and create positive forces in society and organ-izations. Demonic types create obstacles, actnegatively and create negative force in society

and organizations. Thus, this classification canalso be viewed in terms of positive action andnegative action types of individuals, or simply aspositive and negative types. The metaphors of’grabbing gene’ and ’giving gene’ can be con-sidered correlates of demon-like and divine-likeindividuals.The three models, namely, the guna dynamics,

the dharma-adharma dialectics and the model ofhuman beings in terms of divine-demonic nature,when integrated together provide us with manyinsights into the happenings in society and organ-izations. Indeed, for sacro-civic society to be areality, transition towards sattva is needed. Thisis facilitated by dharma driven artha-kama (thatis, material ends) and through the enlightenedleadership of divine-like persons.

Management Conceptsand Ideas

In the discussion below I have followed the thirdand fourth approaches discussed earlier, namely,the sloka compilation and new concepts devel-opment. It may be indicated that in my approachto sloka compilation, poetic liberty has been takenwhile retaining the essence of the slokas. While asummary of key management concepts is pro-vided in Appendix I, our discussion is structuredaround the following ideas:

1. the nature of mind and the analysis ofmind;

2. the nature of humans: divine and demonic

types;3. the nature of nature or the guna theory;4. the nature of self;5. mutuality and interdependence;6. positive action and the theory of nishkam-

karma ;7. perfection in action: yoga;



109

8. guide to action and decision making;9. the perfect person or the enlightened one;

10. peace and equanimity;11. hierarchy of consciousness;12. typology of gifts, knowledge, deeds, human

agency and intellect;13. karmaphal or fruits of action;14. root, shoot and fruit metaphor;15. swadharma and role responsibility;16. the battle of righteousness;17. arrival of the best;18. law of action;

’

19. freedom of choice; and20. skill-values combination.

In the presentation below relevant slokashave been adapted and compiled under the afore-mentioned headings. It may be indicated that theGita has been translated into English by severalrenowned personalities. Of particular interest arethe translations by Swami Chidbhavananda,Swami Chinmayanananda and Acharya Prabhupadaas they provide explanations in simple and lucidlanguage. As indicated earlier, in my adaptationof slokas, I have taken poetic liberty from thesesources particularly, from the Bhagvad Gita bySwami Chidbhavananda. While drawing fromthese sources, the objective has been to retain theessence of the slokas and to reinforce their presentday importance and relevance. The inspiration forrhythmic resonance has come from Sri Hari Gita,published in Hindi (Manavdharma Karyalaya,Delhi, 1937). Indeed the rhythms of Sri Hari Gitaflow silently in the verses presented here.The Gita is rich in metaphors and images.

Ranchan provides us some of the master imageswhich perhaps have never been visualized in othercultures. For this he cites the master image ofsthithaprajna, ’Who is tortoise in introversion anddynamic eagle in extroversion ... a solar dynamoin action’.24 He also cites another master image:‘Krishna works even though he does not have to’.

This has been referred to as the Atlas complex-Krishna carrying the weight of the world.2s Whileideas and images of the Gita have importance forpsychotherapy, we take a managerial perspectiveof some of the ‘ideas and images for active imagina-tion’ in the organizational context. These are pre-sented in Appendix II, and include metaphors suchas many branching and endless diversions thatlead to lack of focus-the tortoise withdrawingits limbs with ease and spontaneity to face an ad-verse situation, the wind pushing a rudderlessship, the revolving wheel, unstable fire of desire,the lotus leaf unaffected by water, a non-flickeringlamp, a row of gems strung on a string, a lumin-ous lamp, the sun illuminating the whole worldand so on. These metaphors have interesting learn-ing value for managers, administrators and leaders.

The Nature of Mind and the

Analysis of Mind

The mind is the starting point for human thoughtand action. Hence, in Indian psycho-philosopy itoccupies a centrestage for any analysis of humanbehaviour. In the Gita we find several slokas deal-

ing with the nature of mind. They could form abasis for developing psycho-spiritual analysis ofthe causes leading to wandering and wavering ofmind. The imagery of wind turning a ship off itscourse provides a powerful image for understand-ing the nature of mind.

When the mind is carried away fully by thesenses,

Even persons striving for perfection lose theirexcellences.

(2-60)

When mind yields to roving senses, in discrim-ination it fails,

Just like the boat in the water gets pushed bythe gale.

(2-67)



110

That deluded person is said to be a hypocrite,Who pretends to control the senses but whose

mind is on sense sites.

(3-6)

O Arjuna, directing organs of action andrestraining senses by the mind,

Always excel in the path of action being beyondits bind.

_

(3-7)

Senses, mind, intellect and self are ordered ina hierarchy,

Self is the most superior, unravel it throughknowledge’s key.

(3-42)

Set the intellect in its firrnness, attain the quietude,Fix the mind on the self and develop this atti-

tude., (6-25)

By whatever cause the wavering mind tendsto wander away,

Control the same with self-control and removethe effect of its sway.

(6-26)

Hey Krishna, the mind is verily restless, tur-bulent and obstinate,

Like controlling the wind is difficult, it isdifficult to control its state.

(6-34)

Doubtless 0 mighty armed, the mind is restlessand hard to control,

Though practice and non-attachment controlthe mind’s stroll.

(6-35)

The Nature of Humans: Divineand Demonic Types

In the Gita we find a two-way classification ofhumans in terms of the divine and the demonic

types. Characterization of such persons has beenelaborated in detail. Further, a person is essen-

tially viewed in terms of the mind stuff or thementalities he or she is made of. Divine-like in-

dividuals display a positive mental orientation anddemonic types display a negative mental orienta-tion. Hence, the divine-like are synergy generatorswhile the demonic types are negergy generators.In management theory we find the theory X, orthe authoritarian style, and theory Y, or the demo-cratic style, and, accordingly, X and Y types ofindividuals. A comparison of the X and Y typol-ogy with the Gita’s classification provides usinteresting insights. Sharma combines the twoideas to get a management styles’ grid. He refers tothis as negergy-synergy grid.26 This managerialgrid provides us with a better understanding ofhuman behaviour in the corporate context. It also

provides us with a framework for enlightenedleadership in corporate and social contexts.

In the Gita an individual is thought in terms ofmind stuff. This provides us a theory of personal-ity which, according to Swami Vivekananda, canbe stated as, ’I am the sum total of my thoughtsand actions’.&dquo; Indeed we can put it in a mathemati-cal form:

I=f TA

where I is the individual’s personality, TA is thethought-action function and the symbol f is themathematical symbol for integration or summa-tion. Interestingly, this theory of personality an-swers the question-Who am I? ’I am the sumtotal of my thoughts and actions.’ Hence, ’I amwhat I think’. A divine-like person thinks divine-like and therefore acts divine-like. A demonic typeperson thinks demon-like and therefore acts de-mon-like.

Fearless with purity of heart and steadfast inknowledge,



111

Straightforward, austere, inner voice of self thedivine types acknowledge.

(16-1)

Non-injury, truth, absence of anger and absenceof crookedness,

Compassion, gentleness, modesty are aspectsof divineness.

.. ( 16-2)

Vigour, forgiveness, fortitude and absence ofhate,

These are qualities of humans belonging todivine state.

(16-3)

The demonic don’t know what to do and refrain

from,Purity and truth is not there in them in any form.

( 16-7)

For the demonic this world exists without anymoral basis,

From the lust it is bom, this is their main thesis.(16-8)

Filled with insatiable desires and full of hypo-crisy,

Pride, arrogance and evil, they make this worldcrazy.

(16-10)

Egoism, power, violence, lust, anger andgreed,

Malicious is their intent, hate is part of thiscreed.

, (16-18)

A person essentially is his/her mind’s repre-sentation,

Mind stuff reveals what is one’s natural inclina-tion.

. ( 17-3 )

The Nature of Nature or theGuna Theory

The guna theory is an analytical framework foranalyzing nature’s nature. This framework findsits wide appeal not only in social and corporatecontexts but also in making a social analysis ofthe events happening in a society. In corporatecontexts the guna theory can be considered afundamental management theory because it in-forms us about the long-term negative con-sequences of tamas-driven management styles. Asper the guna theory, management styles could betamas-driven, rajas-driven or sattva-driven. Be-cause the tamas-driven management style ulti-mately leads to disaster, the emphasis is on a shifttowards rajas plus sattva, or, preferably, puresattva-driven management styles. These manage-ment styles emphasize the ethical dimension ofmanagement. The following slokas provide thekey aspects of the guna theory.The guna theory not only provides us a theory

of personality, but is also useful in psycho-spiritualanalysis of the three ego states, namely, thetamasik, rajasik and sattvik. When these three egostates in an individual interact with each other and

interact with ego states of another individual, weget interesting insights into human behaviour.The guna theory provides us insights into the

nature of nature. In nature, tamas leads to gloom,rajas to boom, and sattva creates the bloom.Tamas creates the vicious cycle, while sattvacreates the virtuous cycle. Hence, ’freedom fromdelusion’ is considered essential for self-devel-

opment as well as for creating virtuous cycles.

Bom out of prakriti are sattva, rajas and tamas,Through their interplay the three gunas bind us.

(14-5)

Sattva is pure, health improving and com-pletely luminous,



112

It leads to self-knowledge and creates happi-ness.

( 14-6)

Rajas creates passion and desires for attach-ment,

It binds us to actions and fruits for achieve-

ment.

(14-7)

Tamas is born out of nescience and it makes

temptations,Through heedlessness and indulgence it shows

its passions.( 14-8)

Between sattva, rajas and tamas there is a

dynamic interplay,Each shows its dominance for having its own

sway.

(14-10)

From sattva arises wisdom, from rajas greed,For the ignorance and error, know tamas as

seed.

(14-17)

Balanced in censure-praise, pleasure-pain, andin loss and gain,

Enlightened one is beyond all the guna’s stains.(14-24)

The same in honour and dishonour, the sameto friend and foe,

Unaffected by the gunas, enlightened one isabove guna’s arrows.

(14-25)

The Nature of Self

The Gita provides us with a deep understandingof the nature of self. Indeed, it is a foundationalbook for self-knowledge and, thereby, providesus a ’theory’ for self-development.

The senses, the mind and the intellect arerooted in desire,

Desires through temptation consume wisdomin its fire.

(3-40)

Therefore, 0 Arjuna, slay them mastering firstthe senses,

Because they are destroyer of self-knowledgeand its preference.

(3~ 1 )

Even if you are the most sinful of all sinners,Through the raft of self-knowledge you become

a winner.

(4-36)

Like the blazing fire reduces fuel to the ashes,So the self-knowledge finishes all the karma’s

lashes.

(4-37)

There is no better purifier than the self-knowl-edge,

By persons perfect in yoga, this is alwaysacknowledged.

(4-38)

Self is the friend and self is the foe,Raise oneself by the own self, this principle

one should know.

(6-5)

When the lower me is conquered by the higherme,

Self becomes the friend, otherwise it is an

enemy.

(6-6)

Mutuality and Interdependence

The ideas of mutuality and interdependence arekey concepts recognized in the Gita. These ideas



113

have implications for designing systems to pro-mote cooperation between different segments ofsociety and between different stakeholders in caseof corporate organizations. Further, for teamworkand team spirit, mutuality and interdependenceneed to be recognized.

Cherish the mutuality and interdependence,Reap the goodness through mutual dependence.

(3-11 )

Positive Action and the Theoryof Nishkam Karma

Karmayoga represents the essence of the Gitathrough the principle of nishkam karma, that is,action without attachment to the fruits of action.

Karmayoga is the theory of positive action as wellas a theory of detached action. Its correlate,karmavada, suggests that intentionality of actionis crucial to the moral result of actions. Bad in-

tentions lead to bad results and good intentionscreate conditions for good results. It may be men-tioned that karma is not to be confused with fate.This popular misconception needs to be corrected.

Always seek to perform the actions, withoutlonging for the fruit,

Don’t lean towards inaction, follow this actionroute.

(2-47)

Motivated karma is inferior to the sacrificingkind,

Hankering after fruits of action creates an un-even mind.

(2-49)

Continue to perform your karma with full de-tachment,

And become a better human being with non-attachment.

(3-19)

What is action what is inaction, this is a com-plex question,

By knowing this you become free from eviland its passion.

. (4-16)

When selfless actions are performed for sacri-fice alone,

Entire karma melts away, let this knowledgebe known.

(4-23)

Perfection in Action: Yoga

The definition of yoga as perfection in action pro-vides us a guide to decision making as well asholistic living. Perfection in action also leads to’excellence motivation’.

Evenmindedness in success or failure, yoga isthis equilibrium,

Perform actions, renounce attachments and

practise this equilibrium.(2-48)

With the evenness of the mind comes freedomfrom virtue and vice,

Skill in action is the yoga, devote yourself tothis choice.

(2-50)

When the intellect is tossed around by what-ever you have heard,

But is not disturbed and is poised, it followsyoga’s word.

. (2-53)

When one is moderate in eating, sleeping andrecreation,

Yoga destroys all the pain as one is balancedin actions.

(6-17)

Disconnecting self from the pain, know it asyoga by name,



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Practise this yoga with determination withmind fully tamed.

(6-23)

Guide to Action andDecision Making

The Gita suggests that unnecessary details couldlead to getting out of focus and therefore decisionsto go wrong. Hence, it is necessary to concentrateon proper choices and alternatives. While draw-

ing up ’decision trees’ may be an useful exercise,one should not get lost in many branching andendless extensions of a decision tree.The mental state of the decision maker is critical

to decision making. Anger is considered as theroot cause for delusion, leading to confusion indecision making (Gita 2-63). Hence, it is sug-

gested that critical decisions should be made inan anger free mental state.

Further, in the Gita five factors have beenidentified as influencing the results of decisionmaking. These are, the seat (body) or the rightplace, the doer (ego) or the competency, organsof perceptions or the instruments, functions ofvarious organs of action or the effort, and the ’pre-siding deity’ or the chance factor.

Many branching and endless are decisions ofthe infirm mind,

In one pointed determination, firm decision youalways find.

. (2-41)

From anger proceeds delusion, from delusionmore confusion,

Leading to ruin of reason and creating condi-tion for destruction.

(2-63)

Right place, competency, instruments, effortand the chance factor,

These are the five influences on the decisionvector.

(18-14)

The Perfect Person or the

Enlightened One

Who is an enlightened individual or sthithprajna?The Gita provides us not only a definition butalso a path to become enlightened individuals. Anenlightened one achieves three types of freedom,namely, (a) freedom from pair of opposites; (b)freedom from fear; and (c) freedom from delu-sion. As indicated earlier, the master image of theenlightened one or the sthithprajna is unique toIndian culture.28

Know that person as the enlightened one andstable in wisdom,

Who has achieved from desires, a total andcomplete freedom.

(2-55)

Mind is not perturbed by adversity and not ex-alted by happiness,

The perfect one shows the freedom from fear,anger and fondness.

(2-56)

Like the tortoise shows poise, withdrawinglimbs with tact,

An enlightened one draws the senses from thesense objects.

(2-58)

Free from attractions and aversions with sensesunder control,

The enlightened one gains tranquillity whichis the final goal.

(2-64)

Within feel the happiness, within feel the de-light, -



115

With the illumination within, gain beatitudeand sight.

(5-24)

. Peace and Equanimity

Peace of mind is essential for not only makingdecisions but also for peaceful living. Hence, theemphasis on peace and equanimity, and its use-fulness for self-development.

Unsteady mind can’t meditate, lacking wisdomit feels stress,

Without meditation there is no peace, without

peace no happiness.(2-66)

That person feels peace in whom all desires

merge,Like rivers flow into ocean for quenching their

inner urge.(2-70)

That person attains peace who is devoid of

longings,Freed from all desires and I and mine feelings.

(2-71)

The poised one achieves peace abandoningfruits of action,

Others are impelled by desires, in the fruits lietheir attention.

(5-12)

Hierarchy of Consciousness

In chapter 11 Arjuna asks Krishna, ‘Kaun-tvam?’(Who are you?). Krishna in return shows his cosmicform. This chapter along with chapters 7 and 10,provides deep insights to the fundamental question’Who am I?’. A reading of these chapters createsnot only a healing effect but also enhances the self-confidence of individuals in facing adversities.

Indeed, these chapters also provide a foundationalbasis for an integral theory of pscho-spiritualanalysis going beyond the horizons of psycho-analysis. Hence, the Gita’s relevance to stressmanagement and psychological healing throughpsycho-spiritual therapy has been widely acknowl-edged.Sharma provides the OSHA model as a basis

for understanding the question of kaun-tvam.29 InOSHA, 0 stands for oneness, S for spiritual, Hfor humanistic and A for animalistic tendencies

corresponding to the gunatit, sattvik, rajasik andtamasik levels. This is a model of ’hierarchy ofconsciousness’ in contrast to Maslow’s hierarchyof needs. It sums up the essence of the Gita in theform of a management model. It also suggeststhe need to move beyond the ’selfish gene syn-drome’ .3°

Typology of Gifts, Knowledge,Deeds, Human Agency

and Intellect

The guna theory provides us a basis for a typol-ogy of gifts, knowledge, deeds, human agencyand intellect. They are classified as sattvik, rajasikand tamasik in nature, and their characteristicsare discussed to provide us a guide for holisticliving.

Gifts

Gifts made without expectation of any return.Know them as sattvik when given to a worthy

person.

( 17-20)

Gifts made with expectations for something inreturn,

Know them as rajasik as giver is waiting forhis turn.

(17-21)



116

-

Gifts given without respect and with intentionto insult,

Know them as tamasik as tamas is the result.

(17-22)

Knowledge

Tamasik knowledge represents the nescience,rajasik knowledge is reductionist, and sattvikknowledge is holistic and leads to self-realisation.Nescience, science and conscience correspond tothe tamasik, rajasik and sattvik knowledge. Inter-estingly, agyan, vigyan and gyan also representthese three levels.

The knowledge by which oneness is seen inall existence,

Undivided in the divided, sattvik is its essence,(18-20)

The knowledge by which manifold is seen inevery scene,

Rajasik is its essence in viewing the varyingscenes.

(18-21)

Knowledge that is trivial and is without reason,Consider it tamasik as truth is not its founda-

tion.

~ (18-22)

Deeds

Deeds performed without attachment to thefruits of action,

Know them as sattvik, this is a basic lesson.(18-23)

Deeds that are done with cravings for desires,Know them as rajasik as they arouse egoistic

fires.

(18-24)

Deeds that are undertaken without sound ad-

vice,Delusion, loss and injury result from this

tamasik vice.

( 18-25)

Human Agency

Free from attachment, firm and non-egoistic,Balanced in success and failure, know this per-

son as sattvik.

(18-26)

Passionate, greedy, excessively attached to thefruits of action,

Easily moved by joy and sorrow, rajasik issuch a person.

( 18-27)

Vulgar, stubborn, deceitful, indolent and bynature malicious,

The tamasik person is unsteady and is veryvicious.

(18-28)

Intellect z

Intellect that differentiates right and wrongactions,

That intellect is sattvik, fit for liberation.( 18-30)

Intellect that takes a distorted view of a situ-

ation,Know it as rajasik, as it is clouded by passion.

(18-31)

Intellect that views things in a perverted man-ner,

It is enveloped in darkness, tamasik is its banner.(18-32)



117

The importance of intellect is fundamental to humanbeings. In contrast to other animals, humans areendowed with intelligence and vivek or the powerto discriminate. This indicates that the mechan-istic S-R (Stimulus--Response) model rooted inthe action-reaction law needs a reformulation. We

present the S-D-R model as a new model of humanbehaviour. This S-D-R model is as follows:

Stimulus-Discrimination-Response

According to this model, human beings use theirpower to discriminate (or vivek) between ‘good’or ’bad’ before responding to a stimulus, asagainst pigeons and rats, whose response may beautomatic and mechanistic. Since the loose Eng-lish translation of vivek is intelligence and it refersto the use of intellect in discriminating the natureof stimulus, we can also refer to the S-D-R modelas an S-I-R model presented below:

Stimulus-Intellect-Response

This model can also be contrasted with StephenCovey’s model of gap between the stimulus andresponse.&dquo; Our model suggests that the ’gap’ be-tween stimulus and response is filled by discrim-ination or vivek or intellect.

Karmaphal or the Fruit of Action

The consequences of each type of action are iden-tified. ’As you sow so you reap’ is an ancient wayof expressing the same idea.

Sattvik actions lead to purity, rajasik create tltepain, .

Know tamas as a generator of the ignorancechain.

(14-16)

Lust, anger and greed, they all lead to hell,Abandon these three in order to feel well.

(16-21)

Root, Shoot and Fruit Metaphor

’Karmanye vadhikarasthe ma phaleshukadachana’ is the most famous and least under-stood sloka. Once we use the metaphor of the root,shoot and fruit we get a better understanding ofthis sloka. There is always a time gap betweenthe planting, the emergence of roots, the emer-gence of shoots and the flowering of fruit. Suchtime gaps between cause and effect, action andreaction, effort and result, stimulus and response,and their non-simultaneity need to be appreciated.Further, if the quality of the planting material isgood, the quality of the fruit will also be good.This is the essence of the karmanye vadhikarasthe.If due and proper attention is paid to the effort,the result is also good. In fact, if one is overconcemedwith results this may create unnecessary anxiety,thereby affecting the quality of efforts. Hence,emphasis on the nishkam karma, that is, on per-forming actions without attachment to the fruitsof action. This also helps in taking a long-termview of the effort-and-result linkage, like the timegap between the planting and the flowering offruit.

Always seek to perform the actions, withoutlonging for the fruit,

Don’t lean towards inaction, follow this actionroute.

(2-47)

’Karmanye vadhikarasthe ... ’ is also indicativeof the focus and emphasis on the process ratherthan result in Process-Result (P-R) dynamics.Excessive emphasis on result tends to take awayour attention from the process. If due attention

is paid to the process, results will follow. This is



118

the basic lesson from the Gita. The root, shootand fruit metaphor presented here also providesus with a deeper understanding of the process-result dynamics in organizational and social con-texts.

Swadharma and Role Responsibility

Swadharma is an important idea in the Gita. Ingeneral, it has been translated as performance ofone’s duty. It refers to one’s inherent nature andmental orientation, and performance of duty asper one’s nature and natural inclinations. In the

organizational context it implies fulfilling one’srole responsibility. It also implies that one shouldnot overstep into roles of others because not per-forming one’s role and overstepping into roleboundaries of others could lead to conflict intensi-fication. Hence, swadharma reminds one of one’s srole responsibility and effective performance.

Devoted to one’s own duty and role, one attainsperfection,

How is this done, discourse on this you listen.( 18-45)

Better is performance of one’s own role thanthe role of others,

If one is driven by one’s role, no negative effectwould then occur.

( 18-47)

-The Battle of Righteousness

The essence of the Gita lies in fighting the battleof righteousness for one’s dignity. Indeed, theGita provides a foundational premise for dignitystruggles. In this sense it is perhaps the firstrevolutionary book known to humankind cen-turies before any other revolutionary text waswritten. Indeed, its essence lies in ’freedom fromfear’ in fighting a battle of righteousness andthereby overcoming fear of failure.

The atman in this body is eternal, though thebody has an end,

Therefore, 0 Arjuna, fight for righteousness,don’t at all bend.

(2-18)

For the born death is certain, for the dead birth,Don’t grieve on this inevitable, play your role

on this earth.

(2-27)

Look at your own role and duty, don’t at allwaver,

Fight the righteous war, Arjuna, with full spiritand vigour.

(2-31)

Treating alike defeat and victory and pleasureand pain,

Fight the battle with full spirit, victory you willgain.

(2-38)

With the sword of self-knowledge cut theignorance veil,

Stand up and fight, 0 Arjuna, and get thevictory trail.

(4-42)

Arrival of the Best: Sambhavami

Yuge Yuge

’Arrival of the best to lead the rest’ is a funda-mental contribution of the Gita to human thought,sharply in contrast to Darwin’s ’survival of thefittest to eliminate the rest’ .32 The idea of ’arrivalof the best’ is contained in the most popular versesof the Gita, namely, verses 4-7 and 4-8, whichalso provide us with an interesting view on his-tory that is presented subsequently.

Yada yada hi dharmasya glanir bhavati bharata Iabhyuthanam adharmasaya tadatamam

srjamyaham II(4-7)



119

Paritranaya sadhunam vinasaya ch duskrtam Idharma sansthaparanarthaya sambhavami

yuge yuge II

(4-8)

As and when goodness declines and wicked-ness shows its rise,

O! Bharata, in such situations I myself arise.(4-7)

For the protection of the good and destructionof the evil,

I am bom in every age for establishing good-will.

(4-8)

Law of Action: The Will to Work

In chapter three we find the law of action in con-trast to the law of inaction. The idea that Krishna

works even though there is no need for him towork is not only fascinating but also has a deepermeaning. It implies that everything in this uni-verse is in a state of motion or vibration. Quan-tum physics has come to a similar conclusion.Since everything in the universe is in a state ofmotion at every moment and there is nothing atrest, the ’will to work’ is fundamental to nature’s s

functioning.The Gita’s law of action indicates that the will

to work is inherent in the universe and also in

human beings, and is guided and moderated byone’s guna mix.

By the virtue of guanas everyone is driven toaction,

None can remain without action even for a

fraction.

(3-5)

For me there is nothing that has not been done,Nor anything to be attained, I still engage in

action.

(3-22)

Freedom of Choice

The Gita gives the concept of freedom of choicea lot of importance. Yadhicchasi tatha kuru-doas you wish-says Krishna after his discourse andafter presenting all the alternative solutions.

O Arjuna, from me you have heard wisdom’svoice,

Reflect upon it fully and act according to yourchoice.

(18-63)

Skill-Values Combination

The last sloka of the Gita indicates that one’sskill-values combination provides the necessarycondition for success.

Whenever Arjuna’s skill is combined withKrishna’s values,

Victory is ensured, consider this as the finalview.

(18-78)

We can also rephrase this idea as follows:

If you have the will and the skill,You can make it to the top of the hill.

Concluding Comment: A ValuesStruggle View of History

The Gita also provides us a ’theory’ of past andfuture. A theory of history is provided in slokas4-7 and 4-8, which provide us an analyticalframework for not only viewing the past but alsopredicting the future. We repeat these slokas again:

As and when goodness declines and wicked-ness shows its rise,



120

O! Bharata, in such situations I myself arise.(4-7)

For the protection of the good and destructionof evil,

I am bom in every age for establishing good-will.

(4-8)

Thus, history is viewed as a struggle betweendharma or good values and adharma or evil values.The Gita suggests and predicts that in this strugglethe ultimate victory is in favour of humanisticvalues. Metaphorically, this is facilitated byKrishna’s arrival in different forms in different

periods or space-time zones (sambhavami yugeyuge). Thus, in history we find Krishna’s arrivalin the form of Buddha, Mahavir, Christ, Gandhiand so on to establish the ’yuga of the sattva’, orthe ’kingdom of goodness’, through a ’voice ofvirtue’. Further, we also find emergence of manyprophets, saints and sages in different periods ofhistory in different places on the globe. As perslokas 4-7 and 4-8 they could all be viewed asKrishna’s various names and forms, and Krishna’svarious reincarnations in different space-timezones. Thus, there is no ’end of history’ or nofinality in history because as and when in futurewickedness and exploitation increase, a Krishna-like enlightened leader will emerge to correct thebalance. This is a lesson from history and a pre-diction for the future. Hence, it represents a theoryof the past and the future in the form of valuesstruggle rather than class struggle. In this theory’creation of a social revolution’ is based on

struggle for values. India’s freedom movement isan illustration of the same and, indeed, should bereferred to as ’Indian revolution’ as it goes far

beyond the other revolutions usually discussedin history. In this ‘liberation of a nation’, the Gitaserved as a foundation book for initiation of theliberation process as many, including Tilak,

Aurobindo, Subhash Chandra Bose and Gandhi,had drawn their revolutionary inspiration from thissource.

Thus, in the Gita we find not only a ’theory’ ofsociety but also a ’theory’ of history. In contrastto many other theories or views about history, thisview has a claim to greater appeal because of itsemphasis on humanistic values and on an optim-istic future. In fact, this view of history is moreprogressive than many other views usually pres-ented to us as ’progressive’ but which have turnedout to be the ’myopia of utopia’. Further, this viewof history is not bound by ’mode of production’or ’structures of organization’ but is driven by’mode of thinking’. Its ultimate aim is to estab-lish a sacro-civic society wherein the sattvik modeof thinking dominates over other modes of think-ing, leading to greater synergy generation in so-cieties. This also implies ’spiritualization ofmodernity’ .33 Indeed, realising the vision of asacro-civic society is a new challenge for the nextmillennium, and the Gita could serve as a founda-tion for the same.We conclude by quoting the well-known

Rigveda verse:

Let noble thoughts come to us from all direc-tions and take the liberty of making a modi-fication :

Let noble thoughts go from us in all directions.

Thus, the following represents the combinationof these two ideas:

Let noble thoughts come to us from all direc-tions

And let noble thoughts go from us in all direc-tions.

And, finally, we can say that GITA stands for GrandIntegration of Thought and Action. Let this noblethought go from us in all directions.



121

Appendix I

A Summary of Key Management Ideas from the Gita

Appendix 11 1

Metaphors and Images from the Gita



122

Appendix ff contd.

NOTES AND REFERENCES

*

This is a revised version of the paper presented in theNational Workshop, ’Indian Ethos in Management’, or-ganized by the Chaitanya Bharathi Institute of Techno-

logy, Hyderabad, 6-7 November 1998. The ideas discussedin this paper were also presented in a talk at the Women’s Institute for Studies in Development Oriented Manage-ment (WISDOM), Banasthali, Rajasthan.

1. See books by S.K. Chakraborty, Managerial Effectivenessand Quality of Work Life (New Delhi: Tata McGrawHill, 1987); Managerial Transformation by Values: ACorporate Pilgrimage (New Delhi: Sage Publications,1993); and Values and Ethics for Organisations (NewDelhi: Oxford University Press, 1998).

2. Swami Rangnathananda, Human Values in Management(New Delhi: Punjab National Bank, 1982).

3. Swami Jitatmananda, Indian Ethos in Management(Rajkot: Ramkrishna Mission, 1992).

4. Swami Bodhananda, Gita and Management (New Delhi:Sambodh Foundation, 1994).

5. Swami Someswarananda, Indian Wisdom for Manage-ment (Ahmedabad: Ahmedabad Management Associa-tion, 1996).

6. Chakraborty (n. 1 above).7. Narayana, Responsible Leadership in the Gita (Bombay:

Foundation for Integral Management, 1992).8. M.B. Athreya, ’Ancient Wisdom for National Human

Resource Management’, in Ancient Indian Wisdom forSelf Development (Ahmedabad: Ahmedabad Manage-ment Association, 1995), 55-75.



123

9. E. Ajanta Chakraborty, The Geeta and the Art of Suc-cessful Management (New Delhi: Harper Collins Pub-lishers, 1995).

10. V.P. Brig. Naib, The Bhagavad Geetha: As a SoldierUnderstands It (New Delhi: Lancer Publishers and Dis-tributors, 1997).

11. Justice Nainar S. Sundaram, My Rapport with the Gita(Chennai: Sri Champalal Savansukha Public CharitableTrust, 1997).

12. Ancient Indian Wisdom for Motivation (Proceedings ofthe Fourth National Conference on HRM in Daisanas

held at Ahmedabad, 10-11 September 1992) (Ahmedabad:Ahmedabad Management Association and SankaraVidya Kendra, 1993); and Ancient Indian Wisdom for SelfDevelopment: Selected Papers from the National Con-ferences on HRM in Daisanas (Ahmedabad: AhmedabadManagement Association and Sankara Vidya Kendra,1995).

13. Chinmaya Mission, Management Tips in the Geetha(Bangalore: Chinmaya Mission, 1996).

14. K.V.K. Raju International Leadership Academy, IndianEthos in Leadership (Hyderabad: K.V.K. Raju Inter-national Leadership Academy, 1997).

15. P. Som Ranchan, Revisioning Gita (New Delhi: KonarkPublishers, 1991).

16. Gouranga P. Chattopadhyay, Bhagavat Geeta: A Treat-ise on Managing Critical Decisions in Work Organ-isation, in Society, in Family (Calcutta: Eureka Publishers,1997).

17. Subhash Sharma, ’OSHA Model for Relationship Man-agement’, Abhigyan, Spring 1995, 29-40.

18. Subhash Sharma, Management in New Age: WesternWindows Eastern Doors (New Delhi: New Age Inter-national Publishers, 1996), 188.

19. Ibid., 146-50.20. Subhash Sharma, ’Towards Enlightened Leadership: A

Framework of Leadership and Management’, in K.B.Akhilesh, L. Prasad and P. Singh, eds, Evolving Perform-

ing Organisations through People: A Global Agenda(New Delhi: New Age International Publishers, 1995),209-14.

21. Subhash Sharma, ’Total Quality of Management(TQOM): An Endological Basis for Human Values inCorporate Management’, Abhigyan, Summer 1996,35-39.

22. Subhash Sharma, ’Towards an Omnijective Theory forNew Organisational Development’, Chinmaya Manage-ment Review, 1997, 1(1), 12-18.

23. R.P. Banerjee, Mother Leadership (Allahabad: WheelerPublishing, 1998).

24. Ranchan, Revisioning Gita (n. 15 above), 145.25. Ibid., 149. 26. Sharma, Management in New Age: Western Windows

Eastern Doors (n. 18 above), 188.27. This quote is from James Joseph, ’Self Development

for Crisis Management’, in Ancient Indian Wisdom forSelf-Development (Ahmedabad: Ahmedabad Manage-ment Association, 1995), 5.

28. Ranchan, Revisioning Gita (n. 15 above), 149.29. Subhash Sharma, Quantum Rope: Science, Mysticism

and Management (New Delhi: New Age InternationalPublishers, 1999).

30. Subhash Sharma, ’From Self Actualisation to SelfRealisation: Beyond the Selfish Gene Syndrome’,Abhigyan, 25(4), 1997, 59-63.

31. Stephen R. Covey, The Seven Habits of Highly EffectivePeople: Powerful Lessons in Personal Change (NewYork: Simon and Schuster, 1989).

32. Sharma, Management in New Age: Western WindowsEastern Doors (n. 18 above), 215.

33. The idea of ’spiritualizing modernity’ is the idea ofsacro-civic society presented in this paper. For the concept of’spiritualizing modernity’, see Avijit Pathak, IndianModernity: Contradictions, Paradoxes and Possibilities(New Delhi: Gyan Publishing House, 1998), 225-29.



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