APPLICATION OF INDIAN ETHOS IN MANAGEMENT

CONTENT Sr.No 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 Indian Ethos For Management Introduction Of Indian Ethos The Salient Ideas And Thoughts Of Indian Ethos In Management Revealed By Our Ancient Scriptures The Distinctive Characteristics Of The Indian Ethos Indian Management In Epics The Managers Functions What Is Karma The Law Of Cause And Effect Mans Propensity To Do Karma Scientific Approach To Karma The Ten Principles For Effective Karma Management Features Of Indian Ethos And Insight Principles Of Indian Ethos Bpo And Indian Ethos Hand In Hand Implementation Of Indian Ethos Topic Page 5 6 7 10 12 13 15 17 18 21 25 33 35 42 44

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Conclusion Bibliography

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INDIAN ETHOS FOR MANAGEMENT Indian ethos for management means the application of principles of management as revealed in our ancient wisdom brought forth in our sacred books like our Gita, Upanishads, Bible and Kuran. Oxford defines ethos as The characteristic Spirit and Beliefs of community/people which distinguishes one culture from the other. Actually it is difficult to define Indian Ethos because India is a multi-cultural, multi-ethnic, multi-religious. Behaviours differ considerably between metropolitan cities & villages, between north, south, east & west, according to different religious persuasions & a number of other factors that affect culture. Indian ethos are drawn from the Vedas, the Ramayana, Mahabharat, the Bhagvadgita & Upnishaad.. It is a part of the psyche of the people in the community. Ethos has nothing to do with ethics. Ethos may be behaviour that is not desirable, but it is behaviour that is normal, spontaneous, unplanned. It is the result of the lessons (beliefs, values) that have been stored in subconscious, from the variety of experiences from childhood onwards, discussions (criticizing or praising people or events) at home, epics & fables and folklore. Right from the Vedic age it has been discovered two basic universal truths of life. The essential infinitude and divinity of all souls. The essential oneness and solidarity of universe and all life.

INTRODUCTION OF INDIAN ETHOS

The ability to do the right thing and, what is more important, doing it every time is the noblesse oblige in the managerial milieu. It must become the done thing, the insignia and talisman of a professional manager. EVERY country has its own culture and character based on the social, political and economic environment in which it operates. From that culture springs forth the national ethos, which prescribes a code of conduct for its citizens and creates the context for business ethics and values in that society. Indian ethos and wisdom a legacy and heritage from its hoary past envisaged a socialistic pattern of society, with an accent on redistributionism. Ethics and values must find a place in the art and science of management. The ability to do the right thing and, what is more important, doing it every time (even when no one is watching) is the noblesse oblige in the managerial milieu. It must become the done thing, the insignia and talisman of a professional manager. Indian ethos is more vital to modern management than any other management theory for the simple reason that it takes in to account a whole man rather than approaching man in a partial fashion as the other theories do. Each and every situation can be met with effectively if one takes time to reflect over it. Reflection with a tranquil mind helps in drawing out solutions from within. Such guidance from within helps a manager looks at the perceived problem situation in a creative manner. It leads to a more coherent and complete understanding. An international company wishing to set up a business firm in the Indian scenario should first understand Indian ethos. Because management & managing people is an integral part of any business. People behave & respond according to their ethos. Understanding ethos helps obtaining satisfactory responses from people. Responses become more positive if the practices are as per the ethos of the persons managed.

The salient ideas and thoughts of Indian Ethos in Management revealed by our ancient scriptures

Atmano Mokshartham, Jagat Hitaya Cha: All work is an opportunity for doing good to the world and thus gaining materially and spiritually in our lives. Archet Dana Manabhyam: Worship people not only with material things but also by showing respect to their enterprising divinity within. Atmana Vindyate Viryam: Strength and inspiration for excelling in work comes from the Divine, God within, through prayer, spiritual readings and unselfish work. Yogah Karmashu Kaushalam, Samatvam Yoga Uchyate: He who works with calm and even mind achieves the most. Yadishi Bhavana Yasya Siddhi Bhavati Tadrishi: As we think, so we succeed, so we become. Attention to means ensures the end. Parasparam Bhavayantah Shreyah Param Bhavapsyathah: By mutual cooperation, respect and fellow feeling, all of us enjoy the highest good both material and spiritual. Tesham Sukhm Tesham Shanti Shaswati: Infinite happiness and infinite peace come to them who see the Divine in all beings. Paraspar Devo Bhav: Regard the other person as a divine being. All of us have the same consciousness though our packages and containers are different.

The first truth was expressed UPNISHADA as Aham Brahmasi (I am Brahman) Or Ayam Atma Brahman i.e. The Individual soul is Brahman Or Tattwamasi (Thou art that). This is the first truth thought to every child. Even a poor uneducated man living in a hut knows that God is in everybody and therefore there is sameness in all. The second truth is about a holistic universe. Where at a level of pervading consciousness everything is interconnected at VYASTHI LEVEL (Individual level) my limbs, hands, legs, ears, eyes, heart, lungs. Everything are me. I live in all of them. Their sorrows and joys are my sorrows and joys. Similarly at SAMASTHI level (the whole universe) I am not a single individual but I am a part of the whole universe just as my limbs are part of me. Modern science has accepted that in this holistic universe all minds and matters are interconnected at a deeper level. The basic unity of life cannot be broken. Love, sacrifice therefore emerge as the only for a meaningful living. On the basis of this holistic vision, Indians have developed work ethos of life. They found that all work, physical or mental, managerial or administrative have to be directed towards single purpose. For ages, man has explored the meaning of human reality. What is the nature of reality? How can the gap between the known and the unknown, the seen and the unseen, be bridged? What is the cause of human grief and suffering? These are questions that have troubled the human mind and the explanations given have ranged from simple beliefs to subtle philosophical speculations. Indian approach to these questions is typically different from that of the West and as a result, India has exhibited a distinctly different set of beliefs. In the West, mans perceptual knowledge of the external world became the measuring rod, his basis for theorizing. In India, on the other hand, the emphasis was on an exploration, not of the external world, but of the world withinThe manifestation of the divinity in man by working for the good of others, for the happiness of others. These Indian ethos are required all over the world in present scenario in managing business and industry effectively and efficiently.

Some of these ethoss are as follows: The Vedantic View Of Karma All work/Karma to manifest divinity, hence these must be pure, good, honest and sincere. Indian philosophy also teaches to perform every work without having any attachment to result, because results do not fall under the jurisdiction of a doer. Such thinking and understanding will change the whole attitude. Now the results will become a PRASAD-gratitude coming from the God himself. You can now accept the result with open mind without apprehensions-just as you accept members into Karma Yoga. The Self (Atman) As The Soure Of All Power:Considering motivations as internal every human being has the same divine atman with immense potentialities within Vedanta brings infinite expansion of mind, breaks down all the barriers and brings out the God in man. Motivation is to be internal and not external.Such motivation involves the inner beauty and does not promote any greed in an individual to have more and more in return of his work.

Welfare Of All (Yagna Spirit): Vedanta teaches to perform all activities. ATMANO MOKHARTH JAGAT HITAY CHA Serve your personal interest but do not forget others Sankaracharya has given the concept to gain perfection in individual life as well as the welfare of the whole world. Unique Work Culture: Work is considered as duty or SADHANA and there is no difference between KARMA (work) and DHARMA (religion) The term DHARMA does not indicate any particular religion. Dharma is a duty to be performed in a given situation. Thus Dharma is possible through Karma only.

The difference in approach accounts for the following distinctive characteristics of the Indian ethos:

Indian thought believes, unlike in western, that the world of mind and matter is but an appearance of a deeper reality which lies beyond the perception of our senses. It is not enough to interpret reality as perceived by the senses; it must explain both sides of reality the changing and the unchangeable, impermanent and permanent. Further, as the Vedanta points out, the world around us is of wonderful design. There must therefore be an intelligent agent for such action is never seen to operate without an agent. This agent is Brahmin, or the ultimate principle beyond which the mind cannot go. This is the creator, the preserver and the destroyer. The ultimate principle or intelligence is present in everyone. It is the Atman or pure spirit. The individual is only a part of the infinite and has in him intelligence or spirit that is higher than his body, mind or intellect. This is the soul of the man which is a spark of universal soul. It is possible for man to go beyond mind and intellect and realize his self, which is a part of universal spirit or cosmic SELF. This realization need not and cannot be based on the use of mans reasoning capabilities. Wholly unlike the West, India has held the metaphysical truths can be known by direct experience. The West holds that such truths can only be speculations, inferences, or ungrounded faith. Indian literature is full of examples of men who have had such direct experiences in self-realisation. The wisdom of those who experienced it a thousand years ago is as important as those of experienced in recent centuries or today. The Hindu thinkers warn against rationalistic self sufficiency. Arising from this, the concept of man is different from that of the west. Human personality develops as a result of meaningful interaction of body, mind and spirit and evolves normally from a lower state to higher state (taasmic to saatvic). The uniqueness of the man lies in the fact that the instinctive and intellectual in him attain their end result in a spiritual personality. He seeks to establish order and harmony among the different parts of his nature and strives after an integrated life. He is unhappy so long as he does not succeed in his attempt at reaching an organic wholeness of life. There is always a mental and a moral ferment in him, a tension between what he is and what he wishes to become, between matter which offers the possibility of existence and the spirit which moulds it into a significant being.

The divinity of man and the presence of cosmic consciousness in him have moulded the Indian approach to all relationships. Every human being is divine and therefore worthy of respect. I see the world in me and I am of this world. There is therefore, much greater emphasis on cooperation rather than competition, on trust and on harmony with the natures creations. We are the children of god. The basic unit of social life in India has been the family. The family is the guardian, the protector, the mentor, the ultimate insurance against all odds. The wider social networks, social organizations, cultural institutions and work place and State are extensions of the family. The unity of family life and family values such as discipline, obedience, respect for elders, equality and direct access to each member, and interdependence are to be projected to other institutions, of which one is a member. The state itself is the guardian, the mother and the father.

The workplace is characterized by strong, informal relationships rather than a rigid hierarchical structure. Work is a value, an offering to the divine. The joy of work and the opportunity to serve the stressed.

INDIAN MANAGEMENT IN EPICS Bhagwad Gita / Mahabharata/ Ramayana One of the greatest contributions of India to the world is Holy Gita which is considered to be one of the first revelations from God. Bhagavad Gita means song of the Spirit, song of the Lord. The Holy Gita has become a secret driving force behind the enfoldment of ones life. In the days of doubt this divine book will support all spiritual searches. This divine book will contribute to self reflection, finer feeling and deepen ones inner process. Then life in the world can become a real educationdynamic, full and joyfulno matter what the circumstance.May the wisdom of loving consciousness ever guide us on our journey? What makes the Holy Gita a practical psychology of transformation is that it offers us the tools to connect with our deepest intangible essence and we must learn to participate in the battle of life with right knowledge? The Holy Gita is the essence of the Vedas, Upanishads. It is a universal scripture applicable to people of all temperaments and for all times. It is a book with sublime thoughts and practical instructions on Yoga, Devotion, Vedanta and Action. It is profound in thought and sublime in heights of vision. It brings peace and solace to souls that are afflicted by the three fires of mortal existence, namely, afflictions caused by ones own body (disease etc), those caused by beings around one (e.g. wild animals, snakes etc.), and those caused by the gods (natural disasters, earth-quakes, floods etc). Management has become a part and parcel of everyday life, be it at home, in the office or factory and in Government. In all organizations, where a group of human beings assemble for a common purpose, management principles come into play through the management of resources, finance and planning, priorities, policies and practice. Management is a systematic way of carrying out activities in any field of human effort. The general principles of effective management can be applied in every field, the differences being more in application than in principle.

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The Managers functions can be summed up as: Forming a vision Planning the strategy to realize the vision. Cultivating the art of leadership. Establishing institutional excellence Building an innovative organization. Developing human resources. Building teams and teamwork. Delegation, motivation, and communication. Reviewingperformance and taking corrective steps when called for.

Thus, management is a process of aligning people and getting them committed to work for a common goal to the maximum social benefit - in search of excellence. The critical question in all managers minds is how to be effective in their job. The answer to this fundamental question is found in the Bhagavad Gita, which repeatedly proclaims that you must try to manage yourself. The reason is that unless a manager reaches a level of excellence and effectiveness, he or she will be merely a face in the crowd. The Bhagavad Gita, written thousands of years ago, enlightens us on all managerial techniques leading us towards a harmonious and blissful state of affairs in place of the conflict, tensions, poor productivity, and absence of motivation and so on, common in most of Indian enterprises today and probably in enterprises in many other countries. 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. There is one major difference. While Western management thought too often deals with problems at material, external and peripheral levels, 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.

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The management philosophy emanating from the West is based on the lure of materialism and on a perennial thirst for profit, irrespective of the quality of the means adopted to achieve that goal. This phenomenon has its source in the abundant wealth of the West and so management by materialism has caught the fancy of all the countries the world over, India being no exception to this trend. My country, India, has been in the forefront in importing these ideas mainly because of its centuries old indoctrination by colonial rulers, which has inculcated in us a feeling that anything Western is good and anything Indian, is inferior. The result is that, while huge funds have been invested in building temples of modem management education, no perceptible changes are visible in the improvement of the general quality of life - although the standards of living of a few has gone up. The same old struggles in almost all sectors of the economy, criminalization of institutions, social violence, exploitation and other vices are seen deep in the body politic. Karma is the physical manifestation of the law of balance and harmony, as it applies to the results of decisions reached and attitudes held by beings capable of free will and choice. A karmic experience is a challenge to an individual to reconsider a choice that has been made, or an attitude that has been held, to see if these decisions were founded upon a misunderstanding of The Laws of the System. We are bound karmically to anything that we accept, or misunderstand, until we understand it. Karma is merely a gap in our understanding. And, karma applies only to beings who have advanced to the level of experiencing in the forms of the human kingdom. Throughout evolution, suffering has formed an integral part of human experience. Time and again, the question is raised: Why does suffering exist in a world created by an almighty and allloving God? Allowing suffering he cannot be all loving. If suffering is outside his domain, he cannot be almighty. The question seems insoluble, but only as long as we maintain that suffering is bad. Could it be that suffering has a purpose, may be even a loving purpose? People from the east have long had an explanation for the cause of suffering and how to terminate it. Even Buddha keeps returning to this crucial problem. In his four truths and teachings about the noble eightfold path, he emphasizes that suffering is caused by earthly desires and that suffering only stops when a person has achieved complete awareness and has no desires at all. These thoughts seem odd to most Westerners. Let me therefore begin by describing the law that causes all this suffering. The initiates of the East call it the Law of Karma. In the West people call it the Law of Cause and Effect.

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WHAT IS KARMA

Karma is a Sanskrit word meaning action. According to the Law of Karma, you shall reap in this life or the next as you have sown in this and previous lives. Every thought, feeling and need impels a corresponding reaction. However, it is more the motive and intent behind a deep that impels a reaction rather than the deed itself. This is why a child only creates very little karma through his actions. This is also why deeds seeming good, but with an egoistic motive behind, only have a small positive effect. On the other hand, a police officer killing a potential evildoer to save a victims life will only face little karma. Krishna tells us is in the Bhagvad Gita: One who acts by dedicating all activities to the Ultimate Truth, giving up attachment; is not affected by sin; just as a lotus leaf in water. Ignorance is to a far greater extent than malice the cause of human suffering. As long as we are attached to transient earthly things, we shall experience suffering when we lose them. Therefore, all great and enlightened souls, who have taught us humans about eternal values, first told us to seek the kingdom of God; then we shall be given all that we need. Still, we have a free will to choose and learn through our choices. It is important to emphasise that karma not only involves all the positive effects we have brought about through our many lives, but also the painful circumstances we have had to deal with and learn from. Bad Karma results in suffering and the purpose is to help man get back on the right path. Good karma on the other had opens up for possibilities, and the aim here is for man to use his good experience and qualities to help others. Thus he will help himself. Buddhists believe that kindness, compassion and giving generates good conditions. Karma, the moral law of cause and effect, is used to explain the inequalities and injustice in life, but it also suggests that a person can shape his or her future. Buddhists believe in rebirth and think that each child is endowed with specific talents. These talents are the result of behavior in past lives. At the time of death, the only thing we bring with us into our next life is the karma we created while living this life, and that our next life depends on the accumulated balance of good and bad karma. We are bound by karma. Without the law of karma, life would have no challenge. And, life is to fulfill your dreams and potential within the karmic boundaries. The only way to transcend the law of karma would be to complete all karmic obligations. It is irresponsible not to acknowledge, understand, and work with karmic conditions. As soon as you raise consciousness to see your original soul choice, and begin functioning from a co-creative perspective, far greater options open up to you.

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Karma is a Sanskrit word which means action or deeds. Any mental or physical action is called karma. Every action produces its result, which is known as karma. Thus karma includes both the action and result which is governed by the law of causation. So under the law of karma there is nothing as chance or as an accident. The so called chance or accidents are in reality the product of same definite cause of which we may not be aware of. That which appears as a chance or accident to a non-astrological mind is natural & inevitable to astrologers. Learn to live according to spiritual rules of eternal life and improve the quality of your life. Your mind, emotions, speech and actions are affected by this law. Mankind sometimes gets struck by their destiny> Some suffer from illness, accidents, from being beaten half death or death and they most if not all the time claims others of being guilty. This of course is completely wrong. Mankind needs to learn to be fully responsible for all they do. The law of Karma explains why illness, accidents and disasters of any kind may occurs to some persons, and why others may enjoy a happy life, free, healthy and joyful. Learn to properly apply this law for your personal benefit it will be at the same time for the benefit of all. By properly applying all spiritual principles of Gods Divine creation, your life will become instantly easier provided you follow ALL rules exactly to the word.

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THE LAW OF CAUSE AND EFFECT We realize that an unfathomable cause and effect structure exists linking the present event to the endless past. Everything that happens to us every moment of our lives is determined by complex cause and effect chains from the past, and prior to the present moment. In spite of the complex web of past karma, the future direction of our existence is in our control if we choose to exercise it. This is the supreme factor that makes humans different from all other forms of life. When it comes to people, especially friends and family members, there are very strong reasons why they are with you and have become part of your life. Some of them will bring you comfort and happiness, and some of them will bring you pain and discomfort. Whatever differences, disagreements, weaknesses, or strengths there are between you, you should not purposely hurt anyone for any reason. In a karmic sense, you are attracted to each other for known or unknown reasons. Ultimately, the purpose should be creating and sharing peace, harmony, and love. According to the Buddhas Teachings, we all had a sack of karmic debt in our back when we were born. During our life journey, we would meet those people in various forms either to pay back the debt to them, or to receive payment from them when becoming due. That is why the Buddha said, Not in the sky, nor in mind-ocean, nor in a mountain cave, is found that place on earth where abiding one may escape from the consequences of ones own karma. Mans propensity to do karma Re-incarnation cycle of birth and death Fruits of karma have to be enjoyed or suffered

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MANS PROPENSITY TO DO KARMA Kayak-bodily action Vachak-action by speech Mansik-mental A man cant remain without any action for eg eating; breathing & sleeping are obligatory actions. However, in modern world, man works with some motive, there is self interest involved. Man wants money fame, power, position or comforts. A work is good or bad according to the motives underlying it & the means adopted. If the motive is good then works become good. If it is bad the work becomes bad. Good work results well to doer & bad one does otherwise. RE-INCARNATION According to Hinduism every human being has got a soul. It has no physical existence. Though no biologist has seen it or can ever see it, still there is separate entity which our sages have recognized it & called it as ATMA. The soul is external which means that when a person dies it leaves the human body and enters into other new body according to the karma of pervious berth. This does not mean that it carries luggage of karma. It takes with it all past sanskars (impressions) or results of its own karma. CYCLE OF BIRTH /DEATH Hinduism also believes in cycle of berth. Man takes berth in this world a number of times to reap the consequences of his past karmas. When a man dies his body decays but the soul inside the body does not die. It leaves the decaying body & enters a fresh one. It goes on taking rebirth till it is merged with the supreme soul and the cycle then stops. FRUITS OF KARMA HAVE TO BE ENJOYED /SUFFERED The results of all works done by a man runs after him, just as a calf finds out its mother in a flock of cattle.---MAHABHARATA SHANTI PARVA. The result of all works done by a man must be experienced by him unless he experiences the result it remains till that date whether it is in same life in successive life. If a person gets an important position in society or becomes rich suddenly or becomes bankrupt or some misshape may happen to him. It is said this is due to his karmas.

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In day to day life we see many people who put in some amount of effort but only a few of them came out successfully. The Hindus believe that karma & rebirth is interrelated. If a man does reap the consequences of his worth in a single life time he must do so in subsequent lives. SANCHIT PRARABHDHA AAGAMI Karma is of three kinds, viz., Sanchita (accumulated works), Prarabdha (fructifying works) and Kriyamana or Agami (current works). Sanchita is all the accumulated Karmas of the past. Part of it is seen in the character of man, in his tendencies and aptitudes, capacities, inclinations and desires, etc. Tendencies come from this. Prarabdha is that portion of the past Karma which is responsible for the present body. That portion of the Sanchita Karma which influences human life in the present incarnation is called Prarabdha. It is ripe for reaping. It cannot be avoided or changed. It is only exhausted by being experienced. You pay your past debts. Prarabdha Karma is that which has begun and is actually bearing fruit. It is selected out of the mass of the Sanchita Karma. Kriyamana is that Karma which is now being made for the future. It is also called Agami or Vartamana. Sanchit karmas are those karmas that had already been performed & we are now waiting to enjoy their fruits. Since these karmas have already been done there is nothing one can do about them now. Sanchit karmas are the one which link us with the fate. Prarabhdha karmas are those that we are motivated & inclined to perform the free will position. It is here that a man is given a chance to guide his own destiny. It is prarabhdha karma that makes a man capable of deciding & making his own future. But this free will has to be exercised with in pre-ordained parameters.' The case is similar to that of a cow tied to peg by tether. Briefly a native arrives in this world with the sum balanced of his karma. This places him in the society, gives him a home and an ornament where his past sanchit karma. Get linked to his present prarabhdha karma, he has to firstly reap his sanchit karma that is link with the past & secondly exhaust his karma allocated for the present & thirdly think about his future & do actions so that balance for the future is good. DRIDH KARMA ADRIDH KARMA DRIDH-ADRIDH KARMA

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DRIDH KARMA:Are those whose results cannot be altered i.e. if one has committed in exclusive mistakes and crimes in previous life like cheating, murder, thefts etc, such persons cannot ward off the malefic result in the present life. They have to accept the punishment & patiently endure the penalty. ADRIDH KARMA: Are those whose results can be made bearable by timely action. The crimes committed may be negligible; it might have ended in one evil thought. DRIDH-ADRIDH KARMA:This means excusable mistakes (out of ignorance) committed in the previous birth and can be changed by the prayer or propiation of concerned planets. In Yoga-Sutra II.14, Patanjali tells us: Because of virtuous and non-virtuous karma, there are [corresponding] pleasurable and painful consequences. If we bring happiness (hlda) to others we gain pleasure; if we bring suffering (paritpa) to others we will reap pain for ourselves. If we allow true happiness for ourselves, we automatically make others who are near us happierwhether or not they know that initially. Our habits, or subconscious impressions (samskras), largely determine our actions. Therefore the quality of our birth (jti), lifespan (ayuh) and life experience (bhoga) is determined by our subconscious impressions (samskras). Therefore we should cultivate thoughts, words and deeds, which will be edifying to ourselves, and to others. Practice: Cultivate thoughts, words and deeds, which will be edifying for yourself and others, but first listen to and reflect on your innermost guidance, and avoid egoistic reaction. Record situations when you have consciously made an effort to say or do something you knew would bring joy to others. How did you feel as a result? Record situations when you have avoided saying or doing something you knew would harm others. When you failed to avoid them? How did you feel afterwards?

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Scientific Approach to Karma Western scientists also see a relation between deeds and either well being or suffering. Current researchers of psychological and social issues are trying to uncover this relation. It is actually widely accepted that traumas may be traced back to childhood and early adolescence. It is further recognised that unfortunate decisions made by decision-makers of previous generations contribute to social problems in later generations. All in all, it is acknowledged that suffering is an interaction between individual psychological dispositions, hereditary genetic factors and social circumstances. In short, individual problems are the result of both inner and outer circumstances having root in the past. The core issue separating Western belief from Eastern belief is whether the causes of suffering only may be ascribed to this life or whether they may also be ascribed to past lives. The latter belief is not accepted in academic circles today, even though the idea was widespread in ancient Greece, the cradle of modern science. How does an average person work? He works with a sense of weight and drudgery or he works with feverish intensity. Either will break him. If he works with indifference you cannot expect him to achieve anything significant. Because his heart is not in it and his mind and his energies are divided. If he works with nervous excitement, he will not last long. Sooner or later he will break down himself. The truly great do not differentiate between big tasks and little tasks. They want to do well what they do whatever may be the task. Men of vision, men of genius, never feel that any work is beneath them. There is nothing beneath us and nothing beyond us. That should be our attitude. There are no menial jobs, only menial attitudes. said William Bennett. By doing well small tasks whole heartedly, with concentration and skillfulness, we evolve within ourselves a power which will enable us to perform greater tasks. Opportunities will come when we have proved our fitness. Karma Yoga is the predominant topic of the Bhagavad Gita, though the book deals with other Yogas as well. Lord Krishna says in the Gita Thy right is to work only, but never with its fruits; let not the fruits of action be thy motive, nor let thy attachment be to inaction. Every action, following the causal law, will surely produce its fruit; why long for it? Wretched are they who work for results. If an action is done without attachment to its fruit, evenness of mind is sure to follow. Action should be natural and spontaneous, prompted by the exigencies of a situation. Swami Chinmayananda said beautifully, In fact, the reward of an action, when we understand it properly, is not anything different from the action itself. An action in the PRESENT, when conditioned by a FUTURE time, appears as the fruit of action. In fact, the action ends or fulfils itself as reaction or fruit in future. Lord Krishnas advice here is a call to man not to waste his present moment in useless dreams and fears, but to bring his best

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to the PRESENT and vitally live every moment because future shall take care of itself without fail. Karma Yoga is not merely work. Karma Yoga means to perform work to the best of our ability and with awareness, without being overly attached to the outcome or the results (or to the fruits, the term used in Yoga and in the Bhagavad Gita. Ideally, moment to moment, work is an end in itself, the sense of self-importance diminished and work is done more and more without the obsessive sense of me, I and mine. One becomes an instrument of action. In fact, Karma Yoga flies in the face of what we have been conditioned to expect from work since the day we were born: payment, a pat on the back, selfexpression, a sense of achievement. Yoga is not saying that we shouldnt be paid, nor that we shouldnt enjoy our work or develop our talents. All this is a natural part of life. It is not renunciation of action itself, but renunciation of the longing for the fruit, that is the secret of karma yoga. When we do that we are able to be open to inner guidance and to flow in the stream of grace. The Intelligence-Power that sustains the universe has a plan and a purpose. When we are in harmony with it we are free, even while involved. Martin Heidegger, the German philosopher, once said: The artist should turn himself into that which wants to be revealed and permit the process to happen through him. This doesnt only apply to art: it also applies to every act in our lives. Karma Yoga is the endeavour to transform every act, every thought and every feeling into a work of art. Acts should be revealed through us. The Ineffable, the Inner Presence, should be allowed to express Itself perfectly, moment to moment, through the medium of our personality. Then we become an artist in the real, or Spiritual, sense of the word. In our ignorance, we feel that I am doing. This creates pride in us and brings about strife and disharmony. We dont know, or realise, that we are only given the mandate to be able do or act by an ineffable Intelligence which is far vaster and more all-encompassing than our personality. If we know this - really know it - then the ego-sense tends to diminish; moreover, we start to see the same Intelligence working through everyone and everything in the universe When the individual no longer considers himself the doer but only an instrument, then work becomes spiritualised. The individual becomes efficient in action and develops equanimity of mind at all times and in all situations. In every form of success or accomplishment, let us try to give less recognition to the ego, and more to the Intelligence which underlies everything. After all, as personalities, there is a severe limit to what we can do, even though we may think otherwise.

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The following story from the Mahabharata illustrates this point very clearly: After the war, Arjuna was crossing a city with some possessions when some robbers attacked him. Exercising his fighting skills, Arjuna fought with all his strength against the robbers, but could not overcome them. All of his divinely given weapons were useless against them. Since Krishna had already departed from the earth, Arjuna, totally despondent, went to see Sage Vyasa in order to find out why his weapons were so useless. Vyasa explained, Oh Arjuna, those weapons never possessed any power, nor did you possess any power within yourself. It was all Krishnas will that made you victorious during the Mahabharata. Now those weapons no longer have any purpose, so you may as well discard them. Arjuna then went and threw his weapons into the ocean Though the path of Karma Yoga has been explained in detail by Bhagavad Gita, references to it can also be found, directly or indirectly, in other religions. Jesus said Thy will be done. The entire essence of Karma Yoga is contained in this pithy statement. One tries to tune in with the underlying Intelligence that exists in all things and act accordingly. Let us have a great ideal, an ideal that will startle us with its greatness. . Every act can be done in such a way as to uplift us or to drag us down. It is not what we do, but how we do it that determines the merit of each action. So work like a master and not as a slave. Little by little our imperfections and difficulties will vanish and instead of regarding life as drudgery, instead of shrinking from it, we shall bless this life with many opportunities.

ASTROLOGY & KARMA ARE CO-RELATED:- just like karma theory, astrology also believes in theory of rebirth, continuity of soul & effects of good or bad karma on the individual. The good or bad effects are reflected in the horoscope. The horoscope indicates the past, present & future in respect of the person concerned .the present is the result of past karma and future is also influenced by both present & past. Astrology explains what karma one has done in his previous birth & when. These effects are seen in accordance with the major period and sub period of the planets instrumental in giving effect to the previous birth. The Vth house in the horoscope shows the links with the past. It is slao the house where the balance of karma that we carrying, the balance of karma that we are carrying from the past indicated. It is the house of previous jnama. The IXth house which is Vth from the Vth house indicates what karmas we would be inclined to perform in the present life.

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Astrology is fore telling of events on the bases of horoscope. This is also known as fate. We may call it the LAW OF CAUSE & EFFECT. This principle regulates all the activities of a person. In case of physical science the cause and effects can be proved in the laboratory. But in astrology the cause and effects principle operate at a higher plane than a near physical unit. It shows that whereas for any action the reaction is inevitable. The timings of reaction as well as the result of the action are held by the supreme divine will. KARMAS SYMBOLISED BY THE PLANETS AND RASHIES & HOUSES: - In a horoscope 1, 5, 9 houses are or DHARMA, 2,6,10, are of ARTH (finance), 3,7,11 are KAAMA (desire) and 4,8,12 are MOKSHA (salvation) houses. If majority of planets are in arth & kaama houses the native is inclined & motivated or inclined towards that direction. He has desire and money and if the favorable dasa of planets matches the right time then he can enjoy the benefits in full. This way various combinations are possible and why we see people having different outlook.

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The Ten Principles for Effective Karma Management

We will learn the ten principles for effective karma management, drawn from the teachings of Satguru Sivaya Subramuniyaswami (Gurudeva). This fulfills learning about karma, which is to apply our understanding of karma to our own life and thus refine the way we act in and react to life. Gurudeva taught: It is easy to study the law of karma and to appreciate it philosophically, but to realize it, to apply it to everything that happens to you, to understand the workings of it as the day goes by, requires an ability to which you must awaken. First Principle: Forego Retaliation There is no need for you to be the instrument to return a karmic reaction to someone else. For example, an individual is really nasty to you, so you feel the impulse to retaliate and be nasty to him. If you follow that tack, you will create a new unseemly karma to face in the future. Better to let the law of karma take its own course without your intervention, which will generally happen through some other person with less self-control who does not understand this law of life. Let us take another example: a classic cowboy movie plot. Someone shoots and kills the heros brother during a robbery, and the rest of the film is devoted to his chasing down the outlaw and shooting him in revenge. What, then, happens in the next life, the sequel? There is definitely a karma to be faced for killing in revenge. Perhaps another robbery will take place and the hero will be killed. Wisdom tells us that it is better to let the sheriff apprehend the outlaw and bring him to justice. The sheriff has taken an oath and is authorized to uphold the law and therefore creates no negative karma in capturing the outlaw, even if he has no choice but to kill him in the process. Gurudeva said, Retaliation is a terrible, negative force. When we retaliate against others, we build up a bank account of negative karma that will come back on us full force when we least expect it. Tirukural or Moral: Forget anger toward all who have offended you, for it gives rise to teeming troubles.

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Second Principle: Accept Responsibility Karma generally manifests through other people, and thus it is easy to see the other person as totally responsible for what happens to us. For example, you are attacked by a mugger who strikes you and steals your valuables. You are quite upset with the malicious thief. However, the mystical perspective is to see yourself as responsible for whatever happens to you. You are, through your actions in the past, the creator of all that you experience in the present. You caused your loss; the thief is just the instrument for returning your karma to you. Of course, it is easy to apply this principle when the effect is an enjoyable one (we know intuitively when we get good things that we deserve them) and not so easy to apply it when it is not enjoyable, but in both cases we are equally responsible. In the end, you have no one to praise but yourself when your life is filled with successes and no one to blame but yourself when your life is filled with difficulties. Gurudeva said, As long as we externalize the source of our successes and failures, we perpetuate the cycles of karma, good or bad. There is no one out there making it all happen. Our actions, thoughts and attitudes make it all happen. We must accept and bear our karma cheerfully. Tirukural or Moral: Why should those who rejoice when destiny brings them good moan when that same destiny decrees misfortune? Third Principle: Forgive the Offender Take as an example a teenage boy on the way home from school. One day a gang of boys teases him for being different in some way and beats him up. A common response is for the teenager to feel angry at the boys and harbor ill feelings toward them for years. This is problematic, however, as it keeps the lower emotions of anger constantly churning in his subconscious mind. Unless he forgives them, he perpetuates the event in his own mind, long after it is over. Gurudeva often told the story of when a man attacked Swami Sivananda, hitting him forcefully in the head with an axe during evening satsang at his Rishikesh ashram. Swamijis followers were outraged and angrily subdued the man. But Swami Sivananda responded with the opposite sentiment. He asked that the man not be punished or turned over to the police. The next day he met with his attacker and gave him a train ticket home, several spiritual books and money. Swami said, Thank you so much for being the instrument to bring this karma back to me. Now I am free of it. He felt no anger toward the man whatsoever. Tirukural or Moral: If you return kindness for injuries received and forget both, those who harmed you will be punished by their own shame.

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Fourth Principle: Consider the Consequences Quite often our actions are based upon an emotional reaction to what someone has done or said to us. The consequences of such actions are often not clearly and carefully thought about. For example, someone insults you, so you insult them back. If you did reflect, you would see that the consequence of harming someone else with your words in the present is for you to be harmed again in the future by someone elses words. This behavior creates an endless cycle of being harmed and harming others, which is only stopped by considering the consequences before acting and not harming back. Mahatma Gandhi once said, An eye for an eye makes the whole world blind. So, too, instinctive retaliation ultimately makes the whole world angry. The principle of considering the karmic consequences pertains equally to positive actions. The wisest approach is to not simply react to things that happen to us, but to take time to consider the karmic repercussions of all actions before we take them. The habit of considering the consequences before acting can be developed at an early age when parents and teachers utilize positive discipline methods to help children face the natural and logical consequences of their actions. An insightful letter from Lord Ganesha on consequences in Gurudevas book Loving Ganesha reminds us: Keep track of your paces, for your walk makes marks. Each mark is a reward or a stumbling block. Learn to look at the step you have made and the step you have not made yet. This brings you close to Me. Gurudeva elucidates our fourth principle: It is our reaction to karmas through lack of understanding that creates most karmas we shall experience at a future time. Tirukural or Moral: All suffering recoils on the wrongdoer himself. Thus, those desiring not to suffer refrain from causing others pain.

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Fifth Principle: Create No Negative Karmas Now that we have a good grasp of the karmic consequences of various kinds of actions, what is needed next to progress even further in the management of karma is a firm commitment to refrain from actions that create new negative karma. Perhaps we should all take a pledge, such as I promise henceforth to refrain from all actions that create negative karmas. This is actually not as difficult as it sounds. How do we know if a specific action will create negative karma or not? Scriptures such as the Tirukural may make mention of it. We can ask a Hindu religious leader his or her opinion. We can ask our parents or elders. And once we get the knack of it, our own conscience will be able to provide the answer most of the time. Gurudeva advises us: Wise handling of karma begins with the decision to carry the karma we now have cheerfully, and not add to it. A firm decision to live in such a way as to create no new negative karmas is a sound basis for living a religious life, for following the precepts of dharma and avoiding that which is adharmic. Tirukural or Moral: What good is a mans knowledge unless it prompts him to prevent the pain of others as if it were his own pain? Sixth Principle: Seek Divine Guidance We dont have to manage our karma totally on our own. Help is available, divine help, in fact. Such help comes from none other than Lord Ganesha, who has the duty of helping sincere devotees manage their karma in the best way possible. Once, through sincere worship, an individual develops a personal relationship with Ganesha, he naturally drops off any remaining adharmic patterns of behavior and becomes fully established in a dharmic life. Not only does Lord Ganesha help you become established in dharma, but in the best personal dharmic pattern for this life, known as svadharma, your natural occupation and duties to family, friends, relatives, deceased relatives, community, guru and temple. When we seek His permission and blessings before every undertaking, Ganesha, as the Lord of Obstacles, guides our karmas through creating and removing obstacles from our path, similar to a mothers watching over her young children at play. He also has an extraordinary knack for unweaving complicated situations and making them simple. He can unweave His devotees from their karma, clarifying and purifying their lives. How can we invoke this divine guidance when we encounter karmic difficulties? Simply by chanting His name or a simple mantra, or placing a flower at His feet, visiting His temples for puja, meditating on Him or just visualizing His holy form and inviting Him mentally to help in our time of need. He will respond. Gurudeva comments on svadharma, Such a life is the fulfillment of all previous efforts and thus erases the uncomplimentary deeds and adds beneficial ones, so a next birth can be most rewardingly great and useful to the whole of mankind.

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Tirukural or Moral: Draw near the Feet of Him who is free of desire and aversion, and live forever free of suffering. Seventh Principle: Mitigate Past Karma Once we have stopped acting in ways that create new negative karma, our life will be sublime enough to focus on ridding ourselves of karmas of the past, mitigating them, meaning to make less harsh, painful or severe. To better understand mitigation, lets make another comparison to the judicial system. A man commits armed robbery and receives a ten- to twenty-year sentence. But due to good behavior in prison, he is paroled after only five years. He has mitigated his sentence, made it less severe, through his good behavior. Lets now take an example of karma that is mitigated. You are destined to lose a leg in this life because you caused someone to lose his in a past life. If you are living a selfish, low-minded kind of life, the karma would come full force and you would lose your leg. However, if you are a kindly person who regularly helps others, the karma would be mitigated and you might read in the morning paper about someone losing a leg and take on the emotion of that experience as if it had happened to you. Later on when hiking you stumble and your leg is injured, but not severely. The full force of the karma was softened by your kind and helpful actions. Following Dharma: Living virtuously, in itself, helps modulate the release of karmic seeds, evening out the ebb and flow of karma and minimizing karmic explosions that might otherwise occur. Thus negative karmas in ones individual pattern are naturally avoided or mollified and positive karmas accentuated and brought into fruition. Karma Yoga: Helping otherskarma yoga, performing good deedsand thus acquiring merit which registers as a new and positive karma is one way of alleviating the heaviness of some of our past karma. Bhakti Yoga: Worship, bhakti yoga, that is intense enough to cause us to receive the grace of the Gods can change the patterns of karma dating back many past lives, clearing and clarifying conditions that were created hundreds of years ago and are but seeds now, waiting to manifest in the future. The key concept here is intensity. Dropping by the temple for fifteen minutes on the way home from work is unlikely to accomplish such a transformation. Pilgrimage: Pilgrimage is an excellent way to generate an intensity of worship. Over the years, Gurudevas devotees have pilgrimaged to India, visiting major temples such as Chidambaram, Rameshvaram and Palani Hills. Many have come back transformed.

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They physically look a little different, behave differently and fit back into life in a more positive way than before. Their karma was changed by the grace of the Gods. Vows: A vrata, or vow, can also generate an intensity of worship, such as fasting during the day and attending the temple on each of the six days of Skanda Shashthi or the 21 days of Vinayaga Viratam. Penance: Penance, prayashchitta, is a forth way to mitigate karma. This is like punishing yourself now and getting it over with instead of waiting for your karma to manifest a punishment in the future. A typical form of penance is to perform walking prostrations, such as around a sacred lake or mountain, up a sacred path or around a temple. Often it is advised to perform penance that is directly related to a misdeed. Lets take the example of a teacher who frequently used corporal punishment to discipline students but now strongly feels hitting children for any reason, even for discipline, is wrong. An appropriate penance would be to print and distribute to teachers literature on alternatives to corporal punishment. This type of penance should only be undertaken after a certain degree of remorse is shown and the urgency is felt by the devotee to rid his mind of the plaguing matter. Gurudeva said, When pre-dawn morning pujas, scriptural reading, devotionals to the guru and meditation are performed without fail, the deeper side of ourselves is cultivated, and that in itself softens our karmas and prolongs life. Tirukural or Moral: Be unremitting in the doing of good deeds; do them with all your might and by every possible means. Eight Principle: Accelerate Karma Why wait twenty more births to achieve spiritual maturity when you could achieve it in two births? That is the idea behind accelerating karma. When we begin meditating and performing regular daily sadhana, preferably at the same time each day, our individual karma is intensified. In our first four or five years of striving on the path we face the karmic patterns that we would never have faced in this life had we not consciously intensified our spiritual practices. Those on the spiritual path resolve much more karma in a lifetime than others. They could be called professional karma managers. Of course, family duties in the grihastha ashrama dont allow much time for sadhana. Thus, the principle of karma acceleration is best fulfilled in the stage called sannyasa, both by those following the path of the monk and by everyone after age seventy-two. Retirement can be more than playing golf. It is an opportunity to intensify our spiritual practices and thus accelerate our karma.

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Gurudeva said, By this conscious process of purification, of inner striving, of refining and maturing, the karmas come more swiftly, evolution speeds up and things can and usually do get more intense.Dont worry though. That is natural and necessary. That intensity is the way the mind experiences the added cosmic energies that begin to flow through the nervous system. Tirukural or Moral: Not allowing a day to pass without doing some good is a boulder that will block your passage on the path to rebirth. Ninth Principle: Resolve Dream Karma Though some of our dreams are only the result of thoughts occurring in our own mind, other dreams are astral experiences, of being conscious in our astral body and interacting with others in their astral body. These astral plane actions create karma, just as do our physical plane actions. This is the basis of the Hindu ideal that one would not steal or injure even in a dream. Why? Because such transgressions create negative karma that will come back to you. These are real karmas that may eventually manifest on the physical plane. However, this can be avoided if you happen to have further dream experiences in which appropriate actions are taken to dissolve the karma. More commonly, though, we can resolve dream or astral-plane karmas in the same way we would physical-world experiences, by performing penance for them in our waking state, while remembering the high standards of virtue and good conduct that should always be maintained, even during sleep. For instance, if in an emotional dream you injured someone intentionally, you could perform a simple penance the next day to atone, such as fasting one meal. Gurudeva said, These kinds of dreamswhen a person is in his astral body and can feel what he touches, emote to his experiences, think and talkare not what is known as the dream state. This is an astral experience, similar to the death experience, but the astral body is still connected to the physical body. Tirukural or Moral: The highest principle is this: never knowingly harm anyone at any time in any way. Tenth Principle: Incinerate Karma In the practice of yoga, we can burn up negative seed karmas without ever having to live through them. What we have to do is find the seed and dissolve it in intense inner light. Lets take the analogy of growing alfalfa spouts. You place the seeds in a jar and keep them moist until they sprout. But if you heat the seeds in a frying pan before putting them into the jar, they will no longer sprout. Similarly, karmas exposed to intense inner light are destroyed. A meditation adept, having pinpointed an unmanifested karmic seed, can either dissolve it in intense light or inwardly live through the reaction of his past action. If his meditation is

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successful, he will be able to throw out the vibrating experiences or desires which are consuming the mind. In doing this, in traveling past the world of desire, he breaks the wheel of karma which binds him to the specific reaction which must follow every action. That experience will never have to happen on the physical plane, for its vibrating power has already been absorbed in his nerve system. This incineration of karmic seeds can also happen during sleep.Gurudeva explains it in this way, It is the held-back force of sanchita karma that the yogi seeks to burn out with his kundalini flame, to disempower it within the karmic reservoir of anandamaya kosa, the soul body. Tirukural or Moral: As the intense fire of the furnace refines gold to brilliance, so does the burning suffering of austerity purify the soul to resplendence. No matter how deep our understanding of karma may be, actually applying our understanding of karma to the events in our daily life can still be a challenge. Why is this? Our humanness gets in the way; our ego is challenged and we react to preserve our self image; our emotions are stirred and we respond impulsively, without intellectual reflection; our attitudes are prejudicial against certain religious or ethnic groups and we feel justified in striking out at them, because they are not our people.How can such human weaknesses be overcome? It is by perfecting our character, which Gurudeva defined as the ability to act with care. This is done through mastering Hinduisms Code of Conduct, the ten yamas, restraints, and the ten niyamas, observances. With a strong character in place, the mastery of karma becomes natural to us. Gurudeva mystically summarizes this process as follows: Bhakti brings grace, and the sustaining grace melts and blends the karmas in the heart. In the heart chakra karmas are in a molten state. The throat chakra molds the karmas through sadhana, regular religious practices. The third eye chakra sees the karmas past, present and future as a singular oneness. And the crown chakra absorbs, burns clean, enough of the karmas to open the gate.

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Features of Indian Ethos and Insight Divinity of a human being is not merely a notion but a truth which can be experienced in the stillness of the mind. Balance is the keynote of Indian thought. We have synthesis, harmony between the dual concepts. The Individual is the central focus. Devine element in the individual is only a portion of the universe of the universal or cosmic consciousness. Gives greater emphasis on values, human and ethical. Knowledge is not power. Indian ethos are based on Indian scripture. Indian thoughts provide eternal knowledge All work is worthy and honorable.Emphasis on duties and responsibilities. Deals with two types of knowledge. Knowledge of creation. Knowledge of creator. Every man has three bodiesthe gross (Sthula), the subtle, (Sukshma) and the causal (Kaarana). When the physical body is rendered pure by taking pure food, the subtle body consisting of the mind is purified by pure desires and the causal body represented by the conscience (Antahkarana) is sanctified by sacred thoughts. The inherent Divinity in man can be manifested and fullness in life can be achieved. It is essential that every boy and girl should learn and practice the basic ethical principles for the blossoming of their true nature. Their primary obligation is to recognise the Divinity that is present in each one of them. In the old days, students used to pray to the goddess of knowledge, Saraswati, to make them good, truthful and sweet looking. Handsome is that handsome does. Where truth and goodness exist, beauty is present as a natural outcome. Control of the senses and observance of the accepted code of discipline are the hallmarks of a cultured man. MORALITY AND SURVIVAL In the pilgrimage of life, man has to guide his conduct by certain moral principles (known as Neeti). Neeti is derived from the word Nitha: what is proper or right. Right conduct is the royal road for man to achieve the highest state in life.

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When morality declines in a man, society, or nation, that man, society or nation faces destruction. The loss of morality may even result in the destruction of an entire civilization built up over centuries. Without morality, people perish. Morality is the life-breath of humanity. It is because of the decline of morals that humanity today is decadent.A man without morals is worse than a monkey. Darwin attributed to the monkey the claim: Without me, man would not exist. Whatever may be the truth (about the evolution of man from the ape), the monkey does utter a challenge to man in these terms: I am present in the human mind and form. I involve you in the affairs of the world. I make you forget the Divine

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PRINCIPLES OF INDIAN ETHOS Each soul is a potential God. Holistic Approach To Life. Equal importance to Subjectivity/Objectivity. Karma yoga. Yogah Karmasu Kaushalam. Co operation Know Yourself. Individual development. Self Management & Self Development. Sewa Or Service Attitude. Self Sacrifice. Team Spirit. Present Moment. Perfection In Work. Self Motivation. Ends Do Not Justify Means. Creator & Creation. Day To Day A Balance Life. Bliss (Ananda): Happiness of Soul. Dignity of Work.

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Each Soul is a potential God A human being has a soul, a spark of the Divine. The divine resides in the heart of a person. The Divine means perfection in knowledge, wisdom and power. Therefore a human being has immense potential power or energy for self development. Thus human efforts can achieve even an apparently impossible goal and convert the impossible into a reality. The partnership of God and Man can bring about extraordinary or miraculous results; only if man chooses willingly to collaborate with God and actively participates in the affairs of the society by right action under his guidance and grace. He can bring about not only personal development, harmony, happiness but also prosperity of his own organization and the society without injustice to others. Of course here, also, God helps those who help themselves. Holistic Approach Holistic approach in Management is based on spiritual principle of unity, oneness, non-dual or Advaita concept. Under this principle of unity, the universe in an undivided whole where each and every particle is connected with every other particle. Thus, entire Humanity is ONE. Such an integrated human personality of self-developed manager and worker can assure best and competent management of any enterprise, involving collective works and efforts. It will achieve perfection or excellence in whatever sector you work. This is the ideal of Indian ethos : Atmano Mokshartham Jagat Hitya Cha. (For gaining perfection in individual life, as well as for the welfare of the world.). This is the message for all managers and workers given by the Indian ethos for management.We should behave in same way of manner which we expect from others. Efficiency & effectiveness in an organization will increase only when there is co-operation team spirit & positive energy in employees. Equal Importance to Subjectivity / Objectivity Indian ethos for management distinguishes between subject and object. Subject is subtle and intangible. Object is concrete and tangible or visible.We have the concept of the third eye, the eye of wisdom. It can see even that which the normal two eyes cannot. It can see the intangible i.e. invisible.Human and ethical values or qualities such as courage, vision, social awareness, fearlessness, integrity, pure and clear mind, truth, etc. are subjective, subtle and intangible concepts. These subjective or subtle qualities are as important as money, materials, machines, information or data as well as human skills. Inner resources of human beings are more powerful than external resources. Creator is subjective. Creation is objective. Insight i.e., creator is more important than Outsight i.e., creation. Our body, senses, intellect, mind,etc., are objective, seen, tangible. But our soul atman is unseen, intangible, subtlest and subjective. Hence, wisdom manager/ worker is much more important and valuable than knowledge manager/ worker.

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Therefore, manager must develop his third eye, Jnana Chakhu , the eye of Vision intution, insight, foresight and such other divine qualities or values. This is the essence of Indian ethos for management. Karma Yoga It is yoga of selfless service to others. Karma Yoga is all about identifying your priorities and trying to achieve them. Also, a person should have accountability i.e. he should always hold only himself responsible for whatever goes right or wrong. This brings about the union of human being with the Divine. Gita says that do your duty without ego and without calculations of gain or loss. One should believe in Nishkama Karma i.e. fruits of work should not be thought of while performing the duty. The memorable words of Gita are To work only you have the right and you have no right to the fruits of work. However, this does not mean that one should work day and night and the returns that he gets should be almost negligible. What the Gita tries to say is that let not the fruits of action motivate you as they might just divert your attention from work. When you are doing a job, put your heart and soul in to it. One has no control over the future hence never waste your present in useless dreams of future hopes and fears of present actions. WHY DO I WORK? For my own salvation and personal growth. For the good of the world. The inner joy of doing something gives the doer a sense of achievement and also helps him in respecting himself more than he used to. Money is important but running behind money all the time leads to tension, stress and total loss of peace. Self-motivation can assure self-development. When work is performed without passion, hatred, arrogance and desire we have individual development and social good. Indians always had two great truths of successful, harmonious and happy life: Divinity of life can be used through self-development for personal growth and also for social welfare. I cannot cheat you and nature without cheating myself. Working for harmony and peace results in a sense of fulfillment. It is becoming clear that a chapter, which had a Western beginning in business management, will have to have an Indian ending. Karma Yoga is not just meant for the common man but also for leaders and managers who if act responsibly will in turn influence the behavior of a number of people.

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Karma Yoga thus is a good pathway for: Self-purification and Self-development. Individual growth and welfare. Collective growth and welfare. Minimum play of passion, jealousy, hatred. Team spirit and Teamwork. Autonomous management, minimum control and supervision. Manager acts as a Mentor. Self-motivation. Perfection. All round happiness and prosperity. Skills and values united. Conflicts resolved by integration. Yogah Karmasu Kaushalam Yoga means excellence at work. Seek to perform your assigned duty or work in an excellent manner. Kaushalam denotes doing work with devotion and without attachment i.e. without being a work-a-holic. Such detatched attitude enhances its values and improves the concentration and skill of the worker. You work with smartness, determination and ability. Your head, heart and soul co-operate with your hands. You do not hanker over the fruits of action. You have no anticipation of reward, or personal gain. You become a tool of God to perform the work. Any work carried out with full concentration, dedication and with all abilities that a person has, becomes valuable and the person also becomes valuable to others as well as to society. In total quality management(TQM) Karma Yoga and Yogah Karmasu Kaushalam provide valuable contributions. Under this slogan we have one hundred percen concentraion coming from within. The extrinsic incentives e.g., money, other perks, etc. play a very minor role as motivators. Co Operation Healthy competition is a powerful motivator for excellence and success, especially business success. The idea of cut-throat competetion is founded on the concept of struggle for existence and survival of the fittest. Indian ethos says that for human beings the royal road is co-operation as a powerful motive for team work. We are human beings having mind and power of discrimination. The Gita says : By co operation and mutual help all shall achieve the highest human welfare. Unity is strength. Even in the holistic approach, we stress the co-operation integration, synthesis and team spirit for extraordinary performance, for enduring harmony and peace, because in our hearts chamber is living the pure conciousness of the Divine, i.e., Purnatman. Peaceful co-excistence, harmony, not struggle is the rule. Indian insight endorses this in the management of any enterprise.

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Excessive competetion at work can destroy many young people and our social life. Co-operation, united efforts and striving for success leads to all round prosperity and success leads to all round prosperity and success in any field of human enterprise.

Know Yourself: Who are you? All of us are part of supreme power (GOD) & hence all of us have all the divine qualities like integrity, patience, courage, loyalty, forgiveness, service attitude i.e. mind so if you try to develop our self by improving our qualities we will not only make our self happy but also the society be live in. Self Management & Self Development: Self management is voluntary i.e. has to be done on your own Mahatma Gandhi says several things destroy us Wealth Without Work Pleasure Without Convenience Knowledge without Character i.e. Knowledge without politeness Commerce Without Morality Science without Humanity Science but employment is getting slower i.e. less vacancy due to modern technology i.e. less number of workers. Religion without Sacrifice i.e. provides charity or do nation Politics without Principles for example fight for votings etc. If we get rid of all this qualities we can manage our self Sewa Or Service Attitude: The person should have altitude of service providing & at the same time have happy face i.e. smile on face.eg: organization should be service oriented & not profit oriented, provide best possible service to your entire customer. Where the mind is without fear Ravindranath Tagore. Self Sacrifice: Self sacrifice refers to sacrifice of self ego. We should be ready to sacrifice for others. Team Spirit: Treat work as YAJNA together i.e. T- Together E- Everyone, A- Achieves, M- More.

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Present Moment: Think only about What is there in front of you at present? We cannot change the past or predict future. So have total focus & dedication present in situation. Do not take unnecessary stress of work, take it as a play. Perfection In Work: Bhagwad Gita emphasizes on while doing your present duty we should use our judgment & perform with utmost concentration. Do work without expecting what will be the result. Do the works for the sake of your organization result will follow automatically Self Motivation: No one can encourage us for long. Nobody can encourage us more than our self. Work should be worship. If we love the work we do it will bring happiness & effectiveness. Do what you love to do a& love what you are doing Ends Do Not Justify Means: Process to achieve ends what you earn does not tell how you earn. While earning a profit a business man should be careful that he follows the ethics & does not harm to the rights to stakeholders. Creator & Creation: Creator is Subjective Creation is Objective Ethics & values are subjective quality i.e. They cannot be seen but felt. Inputs & resources required for production are Objective i.e. they can be seen or felt. If management pays attention to both this quality & mixes them properly it would be best form of management. Day To Day A Balance Life: Indian believes in spiritual power. Spirituality helps us to treat everyone equally, respect, love them and understand the. India hence there is a fine blend of spirituality with materialism. Bhagwad Gita says Attachment is the root cause of all the problems

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Bliss (Ananda): Happiness of Soul. One should be equanimous i.e. accept pleasure and pain joys and sorrows is a part of life. Dharma Right Artha Money Kama Work Moksha Freedom These are 4 Purusharthas of life. But while searching for Artha & kama one should be careful. Follow dharma (rightness) so that he can attain moksha (freedom from any salvation) which will make him blissful Dignity of Work: Dignity of work is much important as far as Indian ethos is concerned. No work is great or small. Each work whether it is a peons job or General Managers job, is of equal importance, worthy & honorable. It lays stress on Sarvabhutastha Atmanam Sarvabhutani Chatmani which means to treat all as equals.

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BPO and Indian Ethos hand in hand In the past decade, the growth of the Indian BPO industry has been instrumental in defining Indias extraordinary growth story. The industry in India as well as our key global destinations has seen a significant shift since its inception, as a primary low-cost destination for data entry and voice-based roles. With close to a million people in India building rewarding careers with the BPO industry, the dynamic economic climate is expected to fuel further demand for the industry to not only deliver cost savings and but to deliver higher level of performance and results in form of innovation and business advantage thereby strengthening market positioning of the clients the BPO organisation are serving. Thus outsourcing as a discipline is expected to become even more sophisticated. Over the last many years, the sector has seen a paradigm shift towards increasingly complex processes involving rule-based decision making and research and analytical services requiring informed individual judgement. The clients expect their service providers to create innovative solutions for their businesses moving beyond the transactional services they provided. With an increased focus on value added services as against standard back office operations in the Indian BPO space, there are immense opportunities for the new breed of BPO workforce. As the industry is looking at new markets for outsourcing servicing and exploring areas where outsourcing never existed before, it requires its workforce to have a mix of generic and high-end skills with a creative and solution focused mindset. Many organisations today are also discovering the power of analytics to out-think and outexecute the competition. These market-leading companies see their ability to exploit analytics as their distinctive capabilitythe integrated business processes and capabilities that together serve customers in ways that are differentiated from competitors. In order to enable this shift, the hiring in the BPO industry has evolved from mass hiring to a more demand specific, job oriented recruitment. As the worlds biggest BPO destination accounting for over 34 per cent of total global sourcing, India is slated to consolidate its position as the market leader for outsourcing services and would require an army of skilled professionals with qualifications in array of fields such as medicine, law, manufacturing, engineering, technology, business administration, chartered accountancy, pharmacy and actuarial sciences to enable it for the growth ahead. These professionals will need to be skilled in aspects like foreign language skills, global business process knowledge, sales and marketing skills, research and business analytics in order to be successful in the field. Employees in the BPO industry are increasingly managing complex pieces of work and are expected to not only deliver outcomes but also offer continuous improvement with a keen eye on the clients profitability and success. They are also expected to continuously invest in their own

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skills and industry knowledge to be able to conceptualise and implement large-scale changes in their processes. The new generation of BPO employees needs to have good communication skills, professional and cultural ethos to be able to collaborate with similar professionals across the globe, deep industry knowledge and a desire to learn and invest more towards building their careers in the industry. Over the next few years, the industry will continue to build a voracious appetite for professionals with deep industry skills and service line knowledge. As it expands into new unseen fields, the individuals who have razor sharp focus, are flexible and agile, have genuine interest in bringing about change and are able to use their creativity and evolve their own and teams capabilities to build, maintain and continuously evolve client processes enabling client partners achieve market-leading outcomes will become industry leaders in times to come. In Indian ethos, work gives us a sense of belongingness to the society and through our work only we feel that we are in a way contributing to the society we live in. Since our childhood, we have been taught to believe that 'Work is worship'. But all these age-old teachings seem to be nothing more than empty philosophical rumblings when we have to work for 12-14 hours everyday. Even our body rejects the torturous routine that our profession forces us to follow. Eventually, we end up messing our lives. Researchers have found out that job satisfaction increases with age and the ones most satisfied are above 65. But it's not possible to have 65 plus employees working in an organisation. Most employees working in the BPO/ITes sector are in their early or late 20s. Working day in and day out like robots, they find their jobs monotonous and unsatisfactory. Since the employees are not happy, they resort to mindless job hopping without thinking of the pros and cons. The result is high attrition rate, which strikes panic among HR managers. The findings of the research suggest that salary is not exactly the reason behind employee dissatisfaction. So the questions that remain to be answered are: What is the problem? Why are so many employees unhappy? How can the problem be solved? To find a way out of this intriguing problem, the management is striving hard to keep the employees happy. Many employee-friendly policies are also being incorporated but finally it is you, (the employee) who should guide your thoughts in a positive direction and change yourself to be happy. This will, in turn, help you increase your efficiency and enhance your performance too.

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Implementation of Indian Ethos Know Yourself Plan out your career goals, know what you actually want from your profession and set short achievable targets. Don't try to take an unplanned leap. Work step by step. As Mr Sachin Hosbettu,Operations manager from a well known BPO, says, "Mostly, I have seen agents looking for short cuts to success. Hence they fail to achieve it and end up being frustrated." First, you need to work towards your goals and then look for results. You should be well-defined about your strength and weakness. This will help you improve. Always be aware of the happenings around you in office and seek out for the information that is relevant to you. Don't forget to ask for feedback from your seniors. This will help you improve faster. Get Rid Of Monotony It is not unnatural that you are bored out with your day-to-day repetitive tasks. So what you need is change. Now it's high time that you try and analyse one thing. What made you select this job? There must be something about it that excites and motivates you to work. Find out what you enjoy doing most in your work and do it everyday. This is sure to make you happy. Take new projects that you would like to work on. Talk about your plans and take suggestions from your senior, whom you are comfortable with. If you are in a senior position, talk to your juniors, look out for ways to help them. This will in a way enhance your sense of satisfaction. Thinking Makes It So True. You think therefore you are. Yes! it is just how we take things. Your happiness largely depends on your choice between happiness and sorrow. If you let others irritate you and rule your emotions you will end up being sad. Life always gives you choices. It is you who has to decide what to accept and what not. After all, it's just a thought. Try being with the ones having positive thoughts. Accept the universal fact that evil is easier to grasp and it affects us more easily. So here is a word of caution. If you want to be happy, then stay away from people . Make Your Colleagues Your Friends You need to be professional at work but try making friends at workplace. Believe it or not, it helps to have people around you who have similar vibes like you. You spend the most of your time in a day with your colleagues. They are the ones who are with you during the time of your professional turmoils. A research has even proved that the ones who like their colleagues and interact with them, are the happiest in their jobs.

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Create Rewards For Yourself Yes, you can create rewards for your own achievements. True that it is the responsibility of your management to reward you and recognise your work. But if that is the only criterion for your happiness, then you might end up waiting in vain. Now the question is what can you do ? Simple, create rewards for yourself. But how? Think again about the things you would love to do. If you like watching movies then treat yourself with one if you are able to meet your deadlines. This will nurture you emotionally and make you feel proud of the work you do. So, these are some golden tips that might help you. We could only suggest ways but in the end it's you who will need to take the decisive step. Just keep yourself cool and of course, organised. You will see the difference and enjoy it.

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CONCLUSION

Each and every situation can be me with effectively if one takes time to reflect over it. Reflection with a tranquil mind helps in drawing out solutions from within It leads to more coherent and complete understanding People are now relaizing that Morals are more important than money,materials.marketing and management.

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BIBLIOGRAPHY

Ethics Indian Ethos & Management Encyclopaedia of Indian Ethos and Values in Management Management And The Indian Ethos ' Indian Ethos and Values for Managers Business Ethics & Ethos Business Ethos

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