The common basis of management education is realization of “Pure Consciousness” which is the ultimate goal of the Human Activity.
Modern Indian thought on Management has its root in the ancient Indian philosophy of Vedanta.
Indian philosophy deals with life and existence of self-realization of self and attainment of fearless bliss or pure consciousness is its ultimate objective.
- 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. The Bhagavad Gita, written thousands of years ago, enlightens us on all managerial techniques
- Kautilya or whom we call “Chanakya” was the mentor and advisor of Chandragupta Maurya. He wrote "“Arthashastra"”in 321 B.C which is based on political, social and economic management of the state.
- Shukracharya’s “Shukraniti” emphasized that the king as a head of the state had to be virtuous and self disciplined for he was chiefly the creator of social progress and prosperity.
- Swami Vivekanand mentioned that everybody has a divine power to face challenges.
Indian Management thought is emerging slowly but surely and now thinkers in India have started management practices best suited to Indian ethos.
BHAGAVAD GITA
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. It provides “all that is needed to raise the consciousness of man to the highest possible level.” It reveals the deep, universal truths of life that speak to the needs and aspirations of everyone.
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. It provides “all that is needed to raise the consciousness of man to the highest possible level.” It reveals the deep, universal truths of life that speak to the needs and aspirations of everyone.
Arjuna got mentally depressed when he saw his relatives with whom he had to fight.( Mental health has become a major international public health concern now). The Bhagavad Gita was preached in the battle field Kurukshetra by Lord Krishna to Arjuna as a counselling to do his duty while multitudes of men stood by waiting. It has got all the management tactics to achieve the mental equilibrium and to overcome any crisis situation. The Bhagavad Gita can be experienced as a powerful catalyst for transformation. The Holy Gita has become a secret driving force behind the unfoldment of one's life. This divine book will contribute to self reflection, finer feeling and deepen one's inner process. Then life in the world can become a real education—dynamic, full and joyful—no matter what the circumstance. 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.
Mind can be one's friend or enemy. Mind is the cause for both bondage and liberation. There is no theory to be internalized and applied in this psychology. Ancient practices spontaneously induce what each person needs as the individual and the universal coincide. The work proceeds through intellectual knowledge of the playing field (jnana yoga), emotional devotion to the ideal (bhakti yoga) and right action that includes both feeling and knowledge (karma yoga). With ongoing purification we approach wisdom. The Bhagavad Gita is a message addressed to each and every human individual to help him or her to solve the vexing problem of overcoming the present and progressing towards a bright future.
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. Its task is to make people capable of joint performance, to make their weaknesses irrelevant, says the Management Guru Peter Drucker. It creates harmony in working together - equilibrium in thoughts and actions, goals and achievements, plans and performance, products and markets. It resolves situations of scarcity, be they in the physical, technical or human fields, through maximum utilization with the minimum available processes to achieve the goal. Lack of management causes disorder, confusion, wastage, delay, destruction and even depression. Managing men, money and materials in the best possible way, according to circumstances and environment, is the most important and essential factor for a successful management.
MANAGEMENT GUIDELINES
There is an important distinction between effectiveness and efficiency in managing.
There is an important distinction between effectiveness and efficiency in managing.
-Effectiveness is doing the right things.
-Efficiency is doing things right.
-Efficiency is doing things right.
The general principles of effective management can be applied in every field, the differences being more in application than in principle. The Manager's 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.
-Reviewing performance and taking corrective steps when called for.
-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.
-Reviewing performance 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, 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.
The Western idea of management centres on making the worker (and the manager) more efficient and more productive. The sole aim of extracting better and more work from the worker is to improve the bottom-line of the enterprise. The worker has become a hireable commodity, which can be used, replaced and discarded at will.In such a state, it should come as no surprise to us that workers start using strikes (gheraos) sit-ins, (dharnas) go-slows, work-to-rule etc. to get maximum benefit for themselves from the organisations. Society-at-large is damaged. Thus we reach a situation in which management and workers become separate and contradictory entities with conflicting interests. There is no common goal or understanding. This, predictably, leads to suspicion, friction, disillusion and mistrust, with managers and workers at cross purposes. The absence of human values and erosion of human touch in the organisational structure has resulted in a crisis of confidence.
Western management philosophy may have created prosperity – for some people some of the time at least - but it has failed in the aim of ensuring betterment of individual life and social welfare. Management should be redefined to underline the development of the worker as a person, as a human being, and not as a mere wage-earner. With this changed perspective, management can become an instrument in the process of social, and indeed national, development.
BHAGAVAD GITA - MANAGEMENT BY VALUES.
There is a need to re-examine some of the modern management concepts in the light of the Bhagavad Gita which is a primer of management-by-values.
There is a need to re-examine some of the modern management concepts in the light of the Bhagavad Gita which is a primer of management-by-values.
Utilise scarce resources optimally
The first lesson of management science is to choose wisely and utilise scarce resources optimally. During the curtain raiser before the Mahabharata War, Duryodhana chose Sri Krishna's large army for his help while Arjuna selected Sri Krishna's wisdom for his support. This episode gives us a clue as to the nature of the effective manager - the former chose numbers, the latter, wisdom.
The first lesson of management science is to choose wisely and utilise scarce resources optimally. During the curtain raiser before the Mahabharata War, Duryodhana chose Sri Krishna's large army for his help while Arjuna selected Sri Krishna's wisdom for his support. This episode gives us a clue as to the nature of the effective manager - the former chose numbers, the latter, wisdom.
Nishkama Karma
A popular verse of the Gita advises “detachment” from the fruits or results of actions performed in the course of one's duty. Being dedicated work has to mean “working for the sake of work, generating excellence for its own sake.” If we are always calculating the date of promotion or the rate of commission before putting in our efforts, then such work is not detached. It is not “generating excellence for its own sake” but working only for the extrinsic reward that may (or may not) result. Some people might argue that not seeking the business result of work and actions, makes one unaccountable. In fact, the Bhagavad Gita is full of advice on the theory of cause and effect, making the doer responsible for the consequences of his deeds. While advising detachment from the avarice of selfish gains in discharging one's accepted duty, the Gita does not absolve anybody of the consequences arising from discharge of his or her responsibilities.
A popular verse of the Gita advises “detachment” from the fruits or results of actions performed in the course of one's duty. Being dedicated work has to mean “working for the sake of work, generating excellence for its own sake.” If we are always calculating the date of promotion or the rate of commission before putting in our efforts, then such work is not detached. It is not “generating excellence for its own sake” but working only for the extrinsic reward that may (or may not) result. Some people might argue that not seeking the business result of work and actions, makes one unaccountable. In fact, the Bhagavad Gita is full of advice on the theory of cause and effect, making the doer responsible for the consequences of his deeds. While advising detachment from the avarice of selfish gains in discharging one's accepted duty, the Gita does not absolve anybody of the consequences arising from discharge of his or her responsibilities.
Thus the best means of effective performance management is the work itself. Attaining this state of mind (called “nishkama karma”) is the right attitude to work because it prevents the ego, the mind, from dissipation of attention through speculation on future gains or losses.
Daivi Sampat – Divine Work Culture
An effective work culture is about vigorous and arduous efforts in pursuit of given or chosen tasks. Sri Krishna elaborates on two types of work culture – “daivi sampat” or divine work culture and “asuri sampat” or demonic work culture. Daivi work culture - involves fearlessness, purity, self-control, sacrifice, straightforwardness, self-denial, calmness, absence of fault-finding, absence of greed, gentleness, modesty, absence of envy and pride. Asuri work culture - involves egoism, delusion, personal desires, improper performance, work not oriented towards service.
An effective work culture is about vigorous and arduous efforts in pursuit of given or chosen tasks. Sri Krishna elaborates on two types of work culture – “daivi sampat” or divine work culture and “asuri sampat” or demonic work culture. Daivi work culture - involves fearlessness, purity, self-control, sacrifice, straightforwardness, self-denial, calmness, absence of fault-finding, absence of greed, gentleness, modesty, absence of envy and pride. Asuri work culture - involves egoism, delusion, personal desires, improper performance, work not oriented towards service.
Mere work ethic is not enough. The hardened criminal exhibits an excellent work ethic. What is needed is a work ethic conditioned by ethics in work. It is in this light that the counsel, “yogah karmasu kausalam” should be understood. “Kausalam” means skill or technique of work which is an indispensable component of a work ethic. “Yogah” is defined in the Gita itself as “samatvam yogah uchyate” meaning an unchanging equipoise of mind (detachment.) By making the equable mind the bed-rock of all actions, the Gita evolved the goal of unification of work ethic with ethics in work, for without ethical process no mind can attain equipoise.
MANAGER'S MENTAL HEALTH
Sound mental health is the very goal of any human activity - more so management. Sound mental health is that state of mind which can maintain a calm, positive poise, or regain it when unsettled, in the midst of all the external vagaries of work life and social existence. Internal constancy and peace are the pre-requisites for a healthy stress-free mind. Some of the impediments to sound mental health are:
Sound mental health is the very goal of any human activity - more so management. Sound mental health is that state of mind which can maintain a calm, positive poise, or regain it when unsettled, in the midst of all the external vagaries of work life and social existence. Internal constancy and peace are the pre-requisites for a healthy stress-free mind. Some of the impediments to sound mental health are:
-Greed - for power, position, prestige and money.
-Envy - regarding others' achievements, success, rewards.
-Egotism - about one's own accomplishments.
-Suspicion, anger and frustration.
-Anguish through comparisons.
“Whatever the excellent and best ones do, the commoners follow,” says Sri Krishna in the Gita. The visionary leader must be a missionary, extremely practical, intensively dynamic and capable of translating dreams into reality. This dynamism and strength of a true leader flows from an inspired and spontaneous motivation to help others. Sri Krishna, by sheer power of his inspiring words, changes Arjuna's mind from a state of inertia to one of righteous action, from the state of what the French philosophers call “anomie” or even alienation, to a state of self-confidence in the ultimate victory of “dharma” (ethical action.)
-Envy - regarding others' achievements, success, rewards.
-Egotism - about one's own accomplishments.
-Suspicion, anger and frustration.
-Anguish through comparisons.
“Whatever the excellent and best ones do, the commoners follow,” says Sri Krishna in the Gita. The visionary leader must be a missionary, extremely practical, intensively dynamic and capable of translating dreams into reality. This dynamism and strength of a true leader flows from an inspired and spontaneous motivation to help others. Sri Krishna, by sheer power of his inspiring words, changes Arjuna's mind from a state of inertia to one of righteous action, from the state of what the French philosophers call “anomie” or even alienation, to a state of self-confidence in the ultimate victory of “dharma” (ethical action.)
VEDANTA
“It is difficult to find happiness within ourselves but it is impossible to find it anywhere else.”
Vedanta was originally a word used as a synonym for that part of the Veda known also as the Upanishads. By the 8th century CE, the word also came to be used to describe a group of philosophical traditions concerned with the self-realisation by which one understands the ultimate nature of reality (Brahman). The word Vedanta teaches that the believer's goal is to transcend the limitations of self-identity and realize one's unity with Brahman. Vedanta is not restricted or confined to one book and there is no sole source for Vedantic philosophy. Vedanta is based on two simple propositions:
“It is difficult to find happiness within ourselves but it is impossible to find it anywhere else.”
Vedanta was originally a word used as a synonym for that part of the Veda known also as the Upanishads. By the 8th century CE, the word also came to be used to describe a group of philosophical traditions concerned with the self-realisation by which one understands the ultimate nature of reality (Brahman). The word Vedanta teaches that the believer's goal is to transcend the limitations of self-identity and realize one's unity with Brahman. Vedanta is not restricted or confined to one book and there is no sole source for Vedantic philosophy. Vedanta is based on two simple propositions:
- Human nature is divine.
- The aim of human life is to realize that human nature is divine.
The goal of Vedanta is a state of self-realization or cosmic consciousness. Historically and currently, it is assumed that this state can be experienced by anyone, but it cannot be adequately conveyed in language. The word Vedanta is a Sanskrit compound word meaning: veda = "knowledge" + anta = "end, conclusion": "the culmination of knowledge", or "end of the Veda" (i.e. "appendix to the Veda"). Vedānta is also called Uttarā Mīmāṃsā, or the 'latter enquiry' or 'higher enquiry', and is often paired with Purvā Mīmāṃsā, the 'former enquiry'. Pūrva Mimamsa, usually simply called Mimamsa, deals with explanations of the fire-sacrifices of the Vedic mantras (in the Samhita portion of the Vedas) and Brahmanas, while Vedanta explicates the esoteric teachings of the Āraṇyakas (the "forest scriptures"), and the Upanishads, composed from ca. the 9th century BC until modern times.
Hinduism to a great extent owes its survival to the formation of the coherent and logically advanced systems of Vedanta. All forms of Vedanta are drawn primarily from the Upanishads, a set of philosophical and instructive Vedic scriptures, which deal mainly with forms of meditation. "The Upanishads are commentaries on the Vedas, their putative end and essence, and thus known as Vedānta or "End of the Veda". They are considered the fundamental essence of all the Vedas and although they form the backbone of Vedanta, portions of Vedantic thought are also derived from some of the earlier Aranyakas.
The primary philosophy captured in the Upanishads, that of one absolute reality termed as Brahman is the main principle of Vedanta. The sage Vyasa was one of the major proponents of this philosophy and author of the Brahma Sūtras based on the Upanishads. The concept of Brahman – the Supreme Spirit or the eternal, self existent, immanent and transcendent Supreme and Ultimate Reality which is the divine ground of all Being - is central to most schools of Vedānta. The concept of God or Ishvara is also there, and the Vedantic sub-schools differ mainly in how they identify God with Brahman.
While it is not typically thought of as a purely Vedantic text, the Bhagavad Gita has played a strong role in Vedantic thought, what with its representative syncretism of Samkhya, Yoga, and Upanishadic thought. Indeed, it is itself called an "upanishad" and thus, all major Vedantic teachers (like Shankara, Ramanuja, and Madhvacharya) have taken it upon themselves to compose often extensive commentaries not only on the Upanishads and Brahma Sutras, but also on the Gita.
Swami Vivekananda stressed that:
Although God is the absolute reality, the world has a relative reality. It should therefore not be completely ignored.
Conditions of abject poverty should be removed; only then will people be able to turn their minds toward God.
All religions are striving in their way to reach the ultimate truth. Narrow sectarian bickering should therefore be abandoned, and religious tolerance should be practiced — between different Hindu denominations, as well as Christianity, Judaism, Islam, Buddhism, etc. Vivekananda traveled to the Parliament of the World's Religions in Chicago in 1893, and became an influential figure in synthesising Eastern and Western thought. He played a major role in the spread of Vedanta to Western nations. His proponents claim that he made Vedanta living, by understanding how it could be applied to the modern world, and by investing it with his own spirit. For Vivekananda, Vedanta was not something dry or esoteric, but a living approach to the quest for self-knowledge.
Although God is the absolute reality, the world has a relative reality. It should therefore not be completely ignored.
Conditions of abject poverty should be removed; only then will people be able to turn their minds toward God.
All religions are striving in their way to reach the ultimate truth. Narrow sectarian bickering should therefore be abandoned, and religious tolerance should be practiced — between different Hindu denominations, as well as Christianity, Judaism, Islam, Buddhism, etc. Vivekananda traveled to the Parliament of the World's Religions in Chicago in 1893, and became an influential figure in synthesising Eastern and Western thought. He played a major role in the spread of Vedanta to Western nations. His proponents claim that he made Vedanta living, by understanding how it could be applied to the modern world, and by investing it with his own spirit. For Vivekananda, Vedanta was not something dry or esoteric, but a living approach to the quest for self-knowledge.
The Three Temperaments
Human thoughts are classified under: -
Tamas (Inactive)
Rajas (Active)
Sattwa (Transactive)
The purpose of life is to raise yourself from tamas to rajas and from rajas to sattawa to reach Trans sattawa, your godhead.
Human thoughts are classified under: -
Tamas (Inactive)
Rajas (Active)
Sattwa (Transactive)
The purpose of life is to raise yourself from tamas to rajas and from rajas to sattawa to reach Trans sattawa, your godhead.
Vipassana
Vipassanā (Pāli) or vipaśyanā in the Buddhist tradition means insight into the nature of reality. A regular practitioner of Vipassana is known as a Vipassi (vipasya). Vipassana is one of Asia's most ancient techniques of meditation, attributed to Gautama Buddha. It is a way of self-transformation through self-observation and introspection. In English, vipassanā meditation is often referred to simply as "insight meditation".
Vipassanā (Pāli) or vipaśyanā in the Buddhist tradition means insight into the nature of reality. A regular practitioner of Vipassana is known as a Vipassi (vipasya). Vipassana is one of Asia's most ancient techniques of meditation, attributed to Gautama Buddha. It is a way of self-transformation through self-observation and introspection. In English, vipassanā meditation is often referred to simply as "insight meditation".
Vipassana is seeing things as they really are. It is not a blind faith or philosophy and has nothing to do with sectarian religion. Instead Vipassana is a practical method that can be applied by anyone of average intelligence. Its goal is to purify the mind, to eliminate the tensions and negativity that make us miserable.
Concept of Yoga
The word ‘Yoga’ comes from the term ‘Yuj’ meaning ‘union’, or ‘join’, which implies the ‘union of body, mind and soul’. Some theists understand this union to be the ‘union of the individual self with the Absolute Self, the union of the Atman with the ‘Brahman’.
The word ‘Yoga’ comes from the term ‘Yuj’ meaning ‘union’, or ‘join’, which implies the ‘union of body, mind and soul’. Some theists understand this union to be the ‘union of the individual self with the Absolute Self, the union of the Atman with the ‘Brahman’.
The basic text of Yoga is the Yogasutra of Patanjali (2nd century B.C.). The book is said to consist of four padas or parts: the samadhipada, which deals with the nature, aims and forms of yoga, discusses the modifications of citta and elaborates on the different methods of attaining yoga (samadhi or concentration); the sadhanapada, which deals with the path of attaining samadhi through kriyayoga, the kleshas or mental states causing aflictions, the fruits of actions (karmaphala) and their painful nature, and the fourfold theme of suffering, its cause, its cessation and the means thereof; the vibhutipada gives an account of the inward aspects of yoga and the supernatural powers that may be acquired by the practice of yoga; and kaivalyapada, which describes the nature and the attitude that is required for liberation, the nature of the goal of life and the other world, and the reality of the transcendent self.
The training of a Yogi is divided into eight stages (Ashtanga Yoga). By practicing all these stages and techniques of Yoga, the impurities are destroyed and there is an enlightenment in the individual.
The eight limbs of Yoga are:
1. Yama - (Restraints)
2. Niyama - (Observances)
3. Asana - (Posture)
4. Pranayama - (Control and regulation of prana)
5. Pratyahara - (Sense withdrawal)
6. Dharana - (Concentration)
7. Dhyana - (Meditation)
8. Samadhi - (Self-realisation)
The eight limbs of Yoga are:
1. Yama - (Restraints)
2. Niyama - (Observances)
3. Asana - (Posture)
4. Pranayama - (Control and regulation of prana)
5. Pratyahara - (Sense withdrawal)
6. Dharana - (Concentration)
7. Dhyana - (Meditation)
8. Samadhi - (Self-realisation)
As it developed in India, it came to be associated with the development of Hinduism and its philosophy. Yet in its essence it has always remained away from any religious doctrines or dogmas and never demanded acceptance of any specific belief system. It has always remained as a pathway to realisation of Truth, open for all the people professing different faiths belonging to different religions and different races. In essence, it is a path of spiritual enquiry, awakened by the earnest desire for having a deeper understanding of Life and the entire phenomenon associated with it.
The literal meaning of the word Yoga in Sanskrit is INTEGRATION. In this sense, Yoga represents a process through which one can learn how to live in the most integrated way. It involves therefore the process of identification and then elimination of all that would contribute to disintegration. It teaches one to integrate the body, mind and soul in oneself. It further goes on to teach integration of individual goals and objectives with the social and organisational goals. It is also a way of life that integrates the phenomenal with the transcendental, the individual soul with the Divine. When taken in this sense it becomes a continuous process, requiring constant vigilance and involving all the aspects of life.
Yoga system nicely embodies Indian concepts of value and spirituality and plays a vital role in value education. The first thing that comes to our mind when we speak about yoga is that ‘The Yoga System’ is not only a fine ,divine art and science as dealing with the human being but also the functioning of the body ,mind, intelligence and it also explains and defines so meticulously various behavioural pattern of an individual.
Yoga is primarily a self-culturing process, a way of life. It is a process which facilitates one to turn inwards. Yoga-sadhana is a journey from the gross physical body to more subtle aspects of inner-self. The ultimate aim being self-realisation or what’s popularly known as ‘Kaivalya’ or ‘Samadhi’ .It is predominantly concerned with maintaining an undisturbed, equanimous state of mind at all times. Every yoga school of thought emphasizes the importance of steadying the mind because as the saying goes, ‘Only when the water is still, can you see through it.’
Spiritual Foundations
Whatever way one may define, it may be termed as an ideal that reckons all reality in essence as spiritual. When simply stated, spirituality is one's character or quality that makes one transcend the barriers of worldliness, caste, creed and sensuality; and realize one's connection with the Truth. Spirituality has been defined in numerous ways –
A belief in a power operating in the universe that is greater than oneself.
A sense of interconnectedness with all living creatures.
An awareness of the purpose and meaning of life and the development of personal, absolute values.
Whatever way one may define, it may be termed as an ideal that reckons all reality in essence as spiritual. When simply stated, spirituality is one's character or quality that makes one transcend the barriers of worldliness, caste, creed and sensuality; and realize one's connection with the Truth. Spirituality has been defined in numerous ways –
A belief in a power operating in the universe that is greater than oneself.
A sense of interconnectedness with all living creatures.
An awareness of the purpose and meaning of life and the development of personal, absolute values.
Spirituality is the recognition and realization of the Being, the reality in oneself and all others. The integration of the body, mind and spirit in a human being, which results in facilitating the realization of a goal in life, makes him a spiritual being. In order to realize oneself, it becomes necessary to be aware of oneself. This awareness comes to us in various ways and forms and through various means, the significant ones being the scriptures and religious texts of India and the world. As an innate capacity that exists in every human being, psychologically healthy spirituality is not limited to any one set of doctrines or practices. From a psychological perspective, spirituality is a universal experience, not a universal theology.
Spirituality is understood by many as the act of involvement or state of awareness or devotion to a higher being or life philosophy. It is not always related to conventional religious beliefs. Spirituality is, however, an expression of what is sacred bringing with it an alignment with everything that is sacred. It is the experience of a reality that transforms every individual and inculcates in an individual, qualities such as love, compassion and ethical integrity, along with a sense of harmony and justice.
Indian Management is primarily based on spiritual values and the inherent spirituality of the human is manifested in all his activities of life, whether it is a social, cultural, economic or religious activity.
Hence the need to understand and accept Indian Management as holistic, complete and pragmatic and the need to learn the management styles of Indian industry to reiterate the spiritual essence of Indian Management.
