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INDIAN MANAGEMENT THOUGHTS & PRACTICES (BMS semVI) by dev

CHAPTER IINDIAN ETHOS

INDIAN ETHOS MANAGMENET:

Oxford denes ethos as The characteristic Spirit and Beliefs of community/ people which distinguishes one culturefrom the other.

Indian ethos is drawn from the edas! the "amayana! #aha$harat! the Bhagwadgita! and %pnishads.

"ight from the edic age it has $een disco&ered two $asic uni&ersal truths of life.'. The essential innitude and di&inity of all souls.(. The essential oneness and solidarity of uni&erse and all life.

The rst truth was expressed %)*IS+,-, as ,+,# B",+#,SI I am BrahmanOr ,0,# ,T#, B",+#,* i.e. The Indi&idual soul is BrahmanOr T,TT1,#,SI Thou art that.

This is the rst truth thought to e&ery child. 2&en a poor uneducated man li&ing in a hut 3nows that 4od is in e&ery$odyand therefore there is sameness in all.

The second truth is a$out a holistic uni&erse. 1here at a le&el of per&ading consciousness e&erything is interconnectedat 0,ST+I 5225 Indi&idual le&el my lim$s! hands! legs! cars! eyes! heart! lungs6. 2&erything are me. I li&e in all ofthem. Their sorrows and 7oys are my sorrows and 7oys. Similarly at S,#,ST+I le&el the whole uni&erse I am not a singleindi&idual $ut I am a part of the whole uni&erse 7ust as my lim$s are part of me.

#odern science has accepted that in this holistic uni&erse all minds and matters are interconnected at a deeper le&el.The $asic unity of life cannot $e $ro3en. 5o&e! sacrice therefore emerge as the only for a meaningful li&ing. On the$asis of this holistic &ision! Indians ha&e de&eloped wor3 ethos of life. They found that all wor3! physical or mental!managerial or administrati&e ha&e to $e directed towards single purpose. The manifestation of the di&inity in man $ywor3ing for the good of others! for the happiness of others.

These Indian ethos are re8uired all o&er the world in present scenario in managing $usiness and industry e9ecti&ely ande:ciently.

Some of these ethos are as follows;

THE VEDANTIC VIEW OF KARMA

,ll wor3/


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@o$ S3ills

2motionalSta$ility

Healthy World

View

Insights infinite potentials


This is the ideal of Indian ethos;,T#,*O #O collecti&istic category. In feminine oriented culture co=operation and sharing are the $asicethics and human actions are go&erned $y the gi&ing orientations. Aeminine collecti&istic managers are softnessoriented.Aor them ?aring and Sharing comes st. Such managers tend to ta3e a highly humanistic approach to management!and ha&e a greater a$ility to inspire people. By ta3ing care of su$ordinates! they are a$le to ensure achie&ement forthem.

Indian culture is predominantly a Spiritual and Inward loo3ing culture. It has a socio=centric &ision. The orientation of thespiritually dominated culture is that of welfare! the social good or the good of the greater mem$ers. Simple li&ing andhigh thin3ing is the characteristic feature of our culture.

One of the dominant features of the Indian culture is the @oint Aamily System. The &alues that are particular to oursociety are extremely important in the context of management! where group e9ort rather than an indi&idual endea&ouris more important. 5i&ing in a 7oint family! an indi&idual endea&our is more important 5i&ing in a 7oint family! an indi&iual

is $rought up in a system of management! which may $e termed the


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The extent to which a society emphasies G#asculine &aluesH and $eha&iour such as asserti&eness!am$itiousness! domination etc.

In the a$o&e diagram! the $asic or the fundamental re8uirement for a manager is his GISIO*H and attitude towards theen&ironment in its totality i.e. ?osmic &iew $ased on cultural &alues. *ext comes the emotional sta$ility of the manager.+e must $e a self=controlled and self=propelled man. This can come $y the hea&y input of satt&ic gunas and theconstant practice of nis3am 3arm. @o$ s3ills is the last input. 1hich though important! is not the G?ore "e8uirementH asthe westerners &iew it.

+ence any international company should im$i$e a$o&e mentioned features see3ing the $usiness in India.CHAPTER IIPERSONALITY

Q.1 WHAT PERSONALITY TRAITS NEED TO BE DEVELOPED BY AN EFFECTIVE MANAGER ?A!. )ersonality is the sum total of what we are. It reects our &iews! characters! $eliefs! attitude! 3nowledge!a$ilities etc. 1e act / $eha&e /thin3 in a particular way $ecause &alues! ethics and cultures determine to a &ery largeextent or personality.The following traits need to $e de&eloped are;

'. A"#$%&'#&''!:,uthoritarian tend to $e rigid in their positions! place high moral &alue systems and are strongly oriented towardsconformity to rules and regulations. They naturally prefer sta$le and structured wor3 en&ironments! which are go&erned$y clean rules and procedures.(. L%*"! %+ C%#&%,:5ocus of control refers to an indi&idualHs $elief that e&ents are their within oneHs control or are determined $y forces$eyond ones control. These personality traits are manifested in di9erent $eha&iours! which are signicant to managers.C. M*$'-,,''!:#achia&ellianism! a term refers to an indi&idualHs propensity to manipulate people. In 7o$s that re8uire $argaining s3illsor where there are su$stantial rewards for winning! #achia&ellianism perform $etter.D. A*$'-# O&'##'%:#anagers with a high need to achie&e continually stri&e to doing things $etter. They want to o&ercome o$stacles! $utthey want to feel their success or failure is due to their actions.E. S,+/E!#:#anagers should ha&e a high self=esteem. )eople with high self=esteem $elie&e that they ha&e a$ilities to underta3echallenging 7o$s. They tend to choose uncongenial 7o$s than those with low self=esteem. +igh=esteems are more

satised with their 7o$s.F. R'!0 T0':+igh ris3 ta3ing managers ma3e more rapid decisions and use less information in ma3ing their choices.J. S#&'$#+%&2&3!! 3 !'4,'*'#5:It refers to an indi&idualHs a$ility to ad7ust his or her $eha&iour to external factors. The high self=monitor is capa$le ofputting on di9erent faces for di9erent audiences. #anagers high in self=monitoring can show considera$le adapta$ilityin ad7usting their $eha&iour to external situational factors.

#anagers should $e emotionally sta$le;'. #anagers should ha&e a &ery cordial relation with others in the organiation and he should $uild harmoniousen&ironment in the organiation.(. +e should ha&e an excellent rapport with his superiors! peers as well as his su$ordinates in the organiation.C. +e should $e sta$le enough i.e. instead of getting e&aluated $y others he should gain importance $y his own &iews.D. The decisions ta3en $y an emotionally sta$le managers are rational an anxiety le&els are low.E. ,n emotionally sta$le manager has detached in&ol&ement towards his wor3 and he is not worried a$out theconse8uences of actions i.e. his actions are rational.

Q.6 PORTRAY SOME PERSONALITY TRAITS IN THE INDIAN CONTE7T:A!. Bhagwad 4ita has identied di9erent )ersonality #odels / Traits / Beha&iours in the Indian context;K Tamasic; 5i&ing with the &alues which are utterly selsh! ego=centered moti&es! dull and meant to satisfy only personalinterest.K Rajasic; 5i&ing with tendencies which are extremely passionate and am$itious! dynamic in nature $ut centered tofullling selsh desires. #oti&es slightly no$ler $ut centered on selsh etc.K Sattvic; The attitude and moti&es are seless! more $alanced and discrimination $ased on higher &alues.The western &iew tal3s a$out &arious personality traits which are found in the Indian context;' )assi&e personality;2g; Bhisma! idur L -hronacharya showed their $eha&iour during -raupadi astraharan.( ,ggressi&e )ersonality;2g; -uryodhana and -ushashan.C #anipulati&e personality;2g; Sha3uni.D ,sserti&e )ersonality;


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( Trust; Indians do trust easily and &ery fast on others.C 2motion; Indians are &ery much emotional in nature and feelings a9ect them.D Straightforwardness and Simplicity; The straightforwardness and simplicity in the life of an Indian can $e clearlyseen as a special personality train in the Indian context.E )erse&erance; This is a uni8ue feature of a personality trait found in Indians and along with it. Indians ha&e asense of high and deep thin3ing.

Q.6 8PERSONALITY IS THE PRODUCT OF HEREDITY AND ENVIRONMENT9 E7PLAIN:A!. )ersonality is the sum total of what we are. It reects our &iews! characters! $eliefs! attitude! 3nowledge!a$ilities! etc. 1e act/$eha&e/thin3 in a particular way $ecause that is &alues ethics and cultures determine to a &erylarge extent our personality.

H&3'#5:The role of heredity in the de&elopment of personality is an old argument in the personality theory. +eredity refers tothose factors which were determined at conception and reexes! energy le&els and $iological rhythms arecharacteristics that are generally considered to $e imported either completely or su$stantially $y oneHs parents. Theheredity approach argues that the ultimate explanation of an indi&idualHs personality is the molecular structure of thegenes! located in the chromosomes.The following classication of characteristics is said to $e inherited $y all humans;'. )hysical structure(. "eexesC. Innate dri&es

D. IntelligenceE. Temperament

*e&ertheless! the role of heredity on personality de&elopment cannot $e minimied totally. )hysical attri$utes forinstance may $e largely attri$uted to heredity. Thus heredity plays a &ery important part in shaping the personality.

E-'&%#:)ersonality de&elopment owes as much to en&ironment as it does to heredity. 2n&ironment is a $oard term and includessuch factors as culture. The methods $y which an infant is fed and is toilet trained and ma3es transition fromadolescence to adulthood are all culturally determined.

1hile growing the child learns to $eha&e in ways expected $y the culture of the family to which the $a$y was $orn. Oneof those expectations has to do with sex roles. #ost cultures expect di9erent $eha&iour from males than from females.The cultural su$=groups exerts its inuence on personality. ,lthough culture has signicant inuence on personalityde&elopment! linear relationship cannot $e esta$lished $etween personality and gi&en culture for ( reasons.'. The cultural impacts upon an indi&idual is not uniform! $ecause they are transmitted $y certain people! parentsand others > who are not at all ali3e in their &alues and practices and(. The indi&idual has some experience that is uni8ue. 2ach indi&idual reacts in his own way to social pressures!di9erences in $eha&iour $eing caused $y $iological factors.

Q. DISTINGUISH BETWEEN 8ROLE PERSONALITY9 AND 8TRUE PERSONALITY9:A!. R%, P&!%,'#5:'. 1e term role personality as our role model.(. "ole personality has certain personality traits which we try to incorporate in our life.C. 1e try to create a S1OT analysis of "ole personality and try to t oursel&es in that range.D. 1e always try to 3eep our role personality in focus and act accordingly to his role i.e. we try to t oursel&es inhis/her role.E. "ole personality continues to esta$lish themsel&es a role model for others and thus hardly any scope for themto get manipulated.

T&" P&!%,'#5:'. True personality refers to what we are i.e. it indicates or own personality.(. 1e always try to manipulate our personality $ut in the end it is our personality which gets reected.C. 1e always try to manipulate our peCrsonality $ut in the end it is our personality which gets reected.D. 1e always try to $ridge the gap $etween our personality and role personality.E. True personality can $e modied and can $e impro&ed.

F. Sometimes our own personality 3eeps on changing due to external control! $ut in the end if leads us toconfusion.

Q.; IS IT POSSIBLE IN TODAY


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Our e9ecti&eness at wor3 is tied to exercising intrinsic human &alues i.e. moral and ethical &alues such ascommunication excellence! credi$ility! inno&ation! creati&ity and co=ordination! the human &alues help self de&elopmentmanagerial functions such as direction control! super&ision! communication! integration! co=ordination are much easier!the human &alues help good inter personal interactions. They reduce conicts and disputes. They are part and parcel ofachie&ing accelerated process of impro&ement! customer! wor3er and citien satisfaction they enhance the goodwill ofthe organiation.1e see3 fulllment! happiness and success it is achie&ement of inner and outer success needs holistic &iew. Innerspiritual! mental! emotional! physical! enrichment.The outer achie&ement is related to achie&ing set goals using oneHs talents and experience for the $enet of others2mployees! customers! clients and pu$lic. Outer success fulls social responsi$ilities and ecological $alance. Outersuccess is related to all parts of our personality thus $y analying the a$o&e points. I come to the conclusion that &aluesand management can $e integrated in e&ery yug i.e. that is in Satyug! -waparyug Tartyug or


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HOLISTIC APPROACH TO PERSONALITYMualities re8uired for de&elopment of a personality Sar&angi i3as or Sar&atomu3hi )rati$ha are ;'. A#-'!$2! (!,+ C%3*): Self=condence is a must in each and e&ery indi&idual. ?an do attitudemust $e de&eloped in e&ery indi&idual.(. P& S (R-&* +%& ,, *'%): ,n indi&idual must ha&e re&erence for nature! man! animal!etc.C. S$! (D&'): ,n indi&idual must ha&e the daring to face challenges and accept e&erything that is new andsudden whether it is a new thought or a sudden circumstance etc.D. D$'&5 (P#'*): GSlow and steady wins the raceH. The attitude of wait must $e de&eloped. "esultsalways ta3e time. , person must ha&e patience. +e must not do things in a hurry! as G+aste is 1asteH.E. N'!*$5#0# (D*'!'-!!): ,n indi&idual must $e decisi&e and not indecisi&e. , person must ha&e*irnay Sha3ti and *ischayatma3 Buddhi.F. A@$5!" V&"##' (R3'!! #% ,&): "eadiness to learn and curiosity to learn go hand=in=hand. They helpan indi&idual gain 3nowledge! resulting in the de&elopment of the indi&dual.J. S#&'$#+%&2&3!! 3 !'4,'*'#5: , person should $e straightforward and simple in life if he wants tode&elop. , person must 3now how to ad7ust in any situation.N. S## (C%#'"'#5): +e must $e a constant and consistent learner.. P&!-&*: +e must ha&e perse&erance and deep=thin3ing.'P. S4%! !4'&'#: +e must learn to accept failures 7ust as he accepts success.''. A"3&5 ()G&%!'#5): , person must ha&e a $ig heart and not a narrow one.'(. S$!$',# (T%,&*): +e must ha&e the 8uality of tolerating any human $eing and any situation.'C. T5' (!*&'*'): +e must $e a tyagi. +e must learn to sacrice his personal interests for a cause.'D. C%4!!'%#: +e must ha&e lo&e and compassion for all.'E. A44&*'#'%: , person must learn to appreciate others.'F. A,!! 3 A2&!!: +e must $e alert a$out good and $ad and must 3now how to carry his duties andresponsi$ilities.'J. T-#; +e must $e completely engrossed in his wor3.

In order to inculcate these &alues in an indi&idual an ideal must $e placed in front of themQ from whom they can learnthese 8ualities themsel&es.a. The ideal of ,ristotal was ,$raham 5incoln.$. i&e3anandHs ideal was his guru "am3rishna )aramhansa.c. The ideal of Shan3aracharya was his guru 4audpadacharya.

The de&eloped the 8ualities of their ideals in themsel&es and $uild up their personality.+ence we can say that the a$o&e mentioned people are great examples of +olistic approach to personality since all thea$o&e mentioned &alues are im$i$ed in them.

INDIAN ETHOS AND MOTIVATION

#oti&ation is a general term applying to entire class of dri&ers! desires! needs! wishes! and similar forces. To say thatmanagers moti&ate their su$ordinates is to say that they do those things! which they hope will satisfy these dri&ers anddesires and induce the su$ordinate to act in a desired manner.

CHAPTER IIIKARMA

INTRODUCTION TO KARMAThroughout e&olution! su9ering has formed an integral part of human experience. Time and again! the 8uestion israised; 1hy does su9ering exist in a world created $y an almighty and all=lo&ing 4odR ,llowing su9ering he cannot $eall lo&ing. If su9ering is outside his domain! he cannot $e almighty. The 8uestion seems insolu$le! $ut only as long aswe maintain that su9ering is $ad. ?ould it $e that su9ering has a purpose! may $e e&en a lo&ing purposeR

)eople from the east ha&e long had an explanation for the cause of su9ering and how to terminate it. 2&en Buddha3eeps returning to this crucial pro$lem. In his four truths and teachings a$out the no$le eightfold path! he emphasiesthat su9ering is caused $y earthly desires and that su9ering only stops when a person has achie&ed complete

awareness and has no desires at all. These thoughts seem odd to most 1esterners. 5et me therefore $egin $ydescri$ing the law that causes all this su9ering. The initiates of the 2ast call it the 5aw of


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It is important to emphasise that 3arma not only in&ol&es all the positi&e e9ects we ha&e $rought a$out through ourmany li&es! $ut also the painful circumstances we ha&e had to deal with and learn from. Bad pro&ided you follow ,55rules exactly to the word.

THE LAW OF KARMA HOW IT WORKS,ctually it is &ery simple and has $een 3nown for thousands of years. The law of will $e done to you! in this or any future incarnation of your soul.

This law is so straightforward and logical! it sometimes is hard to $elie&e! that some persons still thin3 they maysomehow get around it. If you 3noc3 your head against a wall! it is o$&ious > it may damage the wall and it may hurtyour head. If you 3noc3 someone $y physically ghting > you may cause harm! pain! in7ury to the person and the law of made out of his+oly Spirit! made to the image of 4od. This law is &alid for all of your actions

all of your words

all of your thoughts

all of your emotions

SCIENTIFIC APPPROACH TO KARMA1estern scientists also see a relation $etween deeds and either well $eing or su9ering. ?urrent researchers ofpsychological and social issues are trying to unco&er this relation. It is actually widely accepted that traumas may $etraced $ac3 to childhood and early adolescence. It is further recognised that unfortunate decisions made $y decision=ma3ers of pre&ious generations contri$ute to social pro$lems in later generations. ,ll in all! it is ac3nowledged thatsu9ering is an interaction $etween indi&idual psychological dispositions! hereditary genetic factors and socialcircumstances. In short! indi&idual pro$lems are the result of $oth inner and outer circumstances ha&ing root in thepast.

The core issue separating 1estern $elief from 2astern $elief is whether the causes of su9ering only may $e ascri$ed tothis life or whether they may also $e ascri$ed to past li&es. The latter $elief is not accepted in academic circles today!e&en though the idea was widespread in ancient 4reece! the cradle of modern science.

CHAPTER IVLEADERSHIP

LEADERS ARE BORN MADE.

5eadership is the a$ility to articulate a &ision! em$race the &alues of the &ision and nurture an en&ironment wheree&eryone can reach the organiations goal and their own personal needs. 5eadership is an indescri$a$le a$ility $asedon concrete principles and a tool that anyone can learn that helps guides an organiation or group of people in a$enecial direction or to a &alua$le destination.

The a$ility to get wor3 done with and through others! while at the same time winning their condence respect! loyaltyand willing cooperation. Before we get started! letHs dene leadership. 5eadership is a complex process $y which aperson inuences others to accomplish a mission! tas3! or o$7ecti&e and directs the organiation in a way that ma3es it

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more cohesi&e and coherent. , person carries out this process $y applying her leadership attri$utes $elief! &alues!ethics! character! 3nowledge! and s3ills.

The complete denition highlights the di9erence $etween simply managing and $eing a leader. 4ood leaders are madenot $orn. If you ha&e the desire and will power! you can $ecome an e9ecti&e leaderQ 4ood leaders de&elop through ane&er=ending process of self=study! education! training and experience.

There is &ery little e&idence that the so=called naturally $ornH leader really exists. ?ontinuing and ongoing studies areshowing that the concept of a natural $orn leader has little merit. One reason for this error may $e that people oftenmista3e charisma for leadership. It is true that some leaders possess a great amount of charisma. +owe&er! manyleaders do not. In reality leaders are not $orn! they are forged $y many factors. Some factors that often forge e9ecti&eleadership traits are education! preparation! experience and opportunity.

To inspire your people into higher le&els of teamwor3! there are certain things you must 3now and! do. These do notcome naturally! $ut are ac8uired through continual wor3 and study. The $est leaders are continually wor3ing andstudying to impro&e their leadership s3ills. ,lthough your position as a manager! super&isor! lead! etc. gi&es you theauthority to accomplish certain tas3s and o$7ecti&es in the organiation this power does not ma3e you a leader6. Itsimply ma3es you the $oss. 5eadership ma3es people want to achie&e high goals and o$7ecti&es! while on the otherhand! $osses tell people to accomplish a tas3 or o$7ecti&e.

BassHs theory of leadership states that there are three $asic ways to explain how people $ecome leaders. The rst twoexplain the leadership de&elopment for a small num$er of people. These theories are; Some personality traits may leadpeople naturally into leadership roles. This is the Trait Theory.

, crisis of important e&ent may cause a person to rise to the occasion! which $rings out extraordinary leadership8ualities in an ordinary person. This is the 4reat 2&ents Theory.

)eople can choose to $ecome leaders. )eople can learn leadership s3ills. This is the Transformational 5eadershipTheory. It holds that! contrary to popular $elief! no one is $orn a leader $ut some people do ha&e certain a$ilities thatpredispose them to de&eloping into a leader li3e pu$lic spea3ing! and many other s3ills! leadership can $e learned andde&eloped. 1hile there is no agreed list of 8ualities that ma3e a good leader and di9erent leadership styles suitdi9erent situations. It is the most widely accepted theory today. Born leaders are the ones who ha&e in$orn 8ualities ofa leader. 1here as! in case of made leader! it is often a mentor who shapes a leader.2.g.B%& L3&: -hiru$hai ,m$ani! @"- Tata! Bal Thac3eray! -alai 5ama! Shi&a7i #ahara7! Indira 4andhi! 4andhi7i!,lexander! Shree "am.M3 L3&:


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In (P years -hiru$haiHs "eliance empire has grossed sales of "s.'C!JDP crore "s.FJ crore in 'J and made a net protof "s.'!FEC crore for the year ended 'N. Its assets ha&e grown to "s.(D!CNN crore from "s.CC crore in 'JJ. 1henmost industry players went to the $an3s for money! -hiru$ai went directly to the pu$lic. , ghter! ,m$ani always triedto safeguard the interests of his in&estorsH along with his companyHs. GIf "eliance $ets on the right people! it will alwaysremain a company of entrepreneursH. Says #r. ,m$ani.

D&. AP A@3", K, T$ 8M'!!', M< %+ I3'+e was $orn in -hanush3odi in "ameswaram district of Tamil *adu on Octo$er 'E! 'C'. +is father rented out $oats topay ,$dul $oth possessed it. $oth had strong contacts with people! and 3new how to get wor3 done.

Opportunist and shrewd.

,ggressi&e! proacti&e and highly political. ery creati&e.

)eople oriented leaders.

Optimum utiliation of all resources! also recognie and identify s3ills of people.

Situational leaders.

+igh le&el of condence and self=$elief.

Muic3 decision ma3er.

THE ROLE OF 8LEADERSHIP CHARACTER9 IN MANAGEMENT:5eaders inuence many aspects of wor3! they ; The chief communicator of the groupQ

,9ect moti&ation $y their $eha&iourQ

,re responsi$le for the groupHs o$7ecti&es $eing understood and achie&ed.,s leadership is a critical inuence of group performance! it is worth understanding more a$out leadership and thatma3es an e9ecti&e leader.

E*#'- L3&!$'4?ontrary to popular $elief! no one is a $orn leader. But some people do ha&e certain a$ilities that predispose them tode&eloping into a leader. 5i3e pu$lic spea3ing! and many other s3ills! leadership can $e learned and de&eloped.

1hile there is no agreed list of 8ualities that ma3es a good leader and di9erent leadership styles suit di9erent situations.It is widely agreed that leaders tend to ha&e the following characteristics; Intelligence academic achie&ement

Social maturity > emotional maturity and a wide range of interests

Self=moti&ation and an achie&ement orientation

Self condence and good communication s3ills.

5eadership is the $eha&ior of an indi&idual when he is directing the acti&ities of a group towards shared goals.5eaders inuence many aspects of wor3! they; are the chief communication of the groupQ

a9ect moti&ation $y their $eha&iourQ are responsi$le for the groupHs o$7ecti&e $eing understood and achie&ed.

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W',,'!!: is a$out inuence! conuence! and synergy &s. domination! control of willfulness. To $e willingis to attract and allow things people! process! technology! opportunity to self=organie &s. imposing order and ma3ingthings happen. D*: This is a$out standing in the face of opportunity! at the edge of what is possi$le! and doinge&erything humanly possi$le ethically and morally correct to achie&e goals that dri&e the mission and fulll the &isionof the organiation.

5eaders who $ring a$out important changes are said to exercise transformational leadership. In recent yearstransformational leadership has $ecome a ma7or new emphasis in studying leadership partly $ecause so manyorganiations need to $e transformed.

In study of leadership charisma is a special 8uality of leaders whose purposes! powers and extraordinary determinationdi9erentiate them from others. , 3ey dimension of ?harismatic leadership is that it in&ol&es a relationship $etween theleader and the people $eing led. The $eliefs of the group mem$ers must $e similar to those of the leader! andun8uestioning acceptance of and a9ection for the leader must exist. The group mem$ers must willingly o$ey theleader! and they must $e emotionally in&ol&ed $oth in the mission of the leader as well as their own goals. Ainally theymust ha&e a strong desire to identify with the leader.

Transformational leaders are the ones who moti&ates indi&idual more than the indi&idual expects himself to perform.This results in an o&erall de&elopment of the leader and the following. It also raises hierarchy of need from satisfactiontowards self=actualiation.

Transformational leadership has four components;

I3,'3 '"*: ha&ing a clear &ision and sense of purpose. Such leaders are a$le to win the trust andrespect of followers. I3'-'3", *%!'3'%: paying attention to the needs and potential for de&elopment of their followers!delegating! coaching and gi&ing direction and constructi&e feed$ac3. I#,,*#", !#'",#'%:acti&ely soliciting new ides and new ways of doing things.

I!4''%: #oti&ating people! generating enthusiasm! setting an example! $eing 3een to share the load.

?harisma and Transformational leadership are closely intertwined! though all charismatic leaders may not $etransformational. The specic characteristics of transformational leaders listed $elow apply to leaders in general. ISIO*; , transformational leader o9ers an exciting image of where the organiation is headed and how to getthere. , &ision is more than a forecast $ecause it descri$es an ideal &ersion of the future of an entire organiation. #,ST2"A%5 ?O##%*I?,TIO* S


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education! and spread of literacy. The 'PPV successful family welfare schemes at Tata Steel and the &arious educationalprogrammes for all! directly emanate from @"- TataHs insight. 4o&ernment of India conferred the highest ci&ilian award of the land ! Bharat "atna to @"- Tata in '(.

Aor all his colossal achie&ements! @"- Tata was a modest! sensiti&e man! fore&er espousing the cause of hisemployees. +is natural lo&e for people endeared him to all6.. across the entire spectrum of society.

The distinct s3ills that characteried him as a transformational leader are;

A#'*'4#%&5 !0',,!:foresight into a constantly changing world.V'!'%&5 !0',,!:a process of persuasion and example $y which a person or leadership team induces a group to ta3eaction in accord with the leaders purposes or more li3ely the shared purposes of a large group.V,"/*%&"* !0',,!: the need of corporate leader to $e in touch with the employees economic! safety!psychological! spiritual! aesthetic and physical needs in order to engage people on the $asis of the shared moti&es!&alues and goals.E4%2 !0',,!: the willingness to share power and to do so e9ecti&ely.S,+ "3&!#3':introspection and assessment of ones and others goals.

+ow Transformations ta3e placeThe leader;R'!! P%4,

H,4! 4%4, ,%%0 @5%3 !,+ '#&!#Transformation al leader helps the group mem$ers loo3 to the $ig picture for the sa3e of the team and theorganiation.

H,4! 4%4, !&*$ +%& !,+ +",,,#The Transformational leader helps people to go $eyond the focus on minor satisfactions to a 8uest for self=fulllment.

H,4! 4%4, "3&!#3 3 +%& *$Transformational leader must help group mem$ers to understand the need for change $oth emotionally andintellectually. The pro$lem is that change in&ol&es dislocation and discomfort. ,n e9ecti&e transformational leaderrecognies this emotional competent to resisting change and deals with it openly. Organiational change is much li3e ali&e transition. 2ndings must $e successfully wor3ed through $efore new $eginnings are possi$le.

I-!#! &! 2'#$ !! %+ "&*5To create the transformation! the leader assem$les a critical mass of managers and im$ues in them the urgency ofchange. The manager must also share the top leaders &ision of what is $oth necessary and achie&a$le. To sell this &ision

of an impro&ed organiation! the transformational leader must capitalie on a&aila$le opportunities.

I! *%'##3 #% !!Business can $e an opportunity for indi&idual and organiational greatness. By adopting this greatness attitude! leaderscan enno$le human nature and strengthen societies. 4reatness encompasses stri&ing for $usiness! e9ecti&eness such asprots and high stoc3 &alue as well as ethics and emphasis on ethical leadership instills a desire for customer ser&iceand 8uality and fosters feelings of proprietorship and in&ol&ement.

I4%* %+ V,"! ' L3&!$'4+uman and &alues constitute the wealth of character. alues express dharma or di&ine nature as understood in he2ast! particularly in the Indian ethos and insight! and ideas of integrity as understood in the 1est.

Our e9ecti&eness at wor3 is tied to exercising intrinsic human &alues! i.e. moral and ethic &alues. These human &aluessupport esta$lished $usiness &alues such as ser&ice! communication! excellence! credi$ility! inno&ation! creati&ity andco=ordination. The human &alues help self=de&elopment and good interpersonal interactions. They reduce conicts anddisputes. They are part and parcel of achie&ing accelerated process impro&ement! customer! wor3ers! and citiensatisfaction. They enhance reputation and goodwill of the organiation.

2thical and moral &alues and character alone can accelerate the unfolding of personHs di&inity. Such a person will ha&epoise! wisdom! harmony and peace to manage e9ecti&ely others and to assure enriched 8uality of mind as well asenriched 8uality of wor3.

29ecti&eness in performance of leader and wor3ers is a function of &alues and s3ill togetherQ e&ery e9ort must $e made$y the leaders top management in the organiation to inculcate &alues. alues relate to the internal domain of

$usiness i.e. interactions with employeesQ customers! suppliers! creditors! pu$lic etc. in the corporate mission or creedwe descri$e &alues! &ision! goals and o$7ecti&es cherished $y the organiation.

12

The Leader

Raises peoples awareness.

Helps people look beyond self interest.

Helps people search for self fulfillment

Helps people understand need for change

Invests Manaers with sense of urenc

Transformations


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alues should $e an integral part of corporate mission! o$7ecti&es. They should $e expressly mentioned in the missiondocument. Te mem$ers of the management team and the union leaders of wor3ers must $e regularly exposed tospiritualiation! satsang of spiritual leaders! seminars and wor3shops! meditation! introspection common prayers etc. theleaders should inculcate the spirit of gi&ing rather than ta3ing in the wor3 life.

One must also emphasie integrated personality de&elopment in which enduring &alues en7oy the right place along withthe re8uisite s3ills. To $ring a$out a radical change in the thought! speech! action nd $eha&ior oneself needs disciplined!sustained! conscious and well directed e9ort or sadhana.alues dri&en management com$ined with re8uisite s3ills impro&es the 8uality of wor3 life and enhances the reputationof a company. 1hen management and the sta9 translate &alue=orientation into their e&eryday li&es! they would $e$etter leaders and team mem$ers. They would also recei&e &oluntary co=operation from their peers and 7uniors of ourmind and heart. #anagement $y consciousness demands prescience of &alues in oru character and personality.

THE REALISTIC OBECTIVE

INDIAN MANAGEMENT THOUGHTS PRACTICE

#anagerial e9ecti&eness $ased on holistic &alue $ased management can sol&e many pro$lems harassing the economyin all countries. Such management o9ers human welfare! the 8uality of life and the 8uality of wor3.

alue emerge e9ecti&ely only from a puried mind i.e. from the inner mind of higher consciousness.Aour traditional methods of mind purication is;'. Y% (P#$ %+ K%2,3):-iscrimination ena$les to distinguish lower self from higher self and ndout redisco&er our "eal *ature 4od re&eal thyself in my heart and actions.(. RJ Y% (P#$ %+ M'3 C%#&%,): If operates wit the mind! aims at perfections of mind control! then enterinto concentration and trance of Samadhi! we ha&e training of whole mental system a pre=condition of perfection.C. B$0#' Y% (P#$ %+ D-%#'%):Self surrender to the 5ord and emotionally one can reach the goal of pureconsciousness or -i&inity.

D. K& Y% (P#$ %+ A*#'%): Seless action puries our mind=intellect. )urer mind can concentrate!contemplate and meditate to approach perfection or di&inity i.e. pure consciousness.

,ll these paths meet the sea of wisdom in the end.

IMPORTANCE OF VALUES IN LEADERSHIP HOW LEADERS MANAGERS SHOULD RESPOND TO HUMN VALUES:

alues express dharma or di&ine nature as understood in the east! particularly in the Indian ethos and insight and theideas of integrity as understood in the west.alues creates in&alua$le credi$ility and goodwill of indi&iduals.5eaders with &alues has state of mind! e8uanimity. Such a person can mo$ilie his and otherHs energy and helpaccomplish wonders.5eaders ha&ing &alues de&elop themsel&es and help others to de&elop &alues in time. Aurther this ma3es leader a modelto $e emulated $y others.The nal proof of sincerity and seriousness in uncompromising emphasis on integrity of character in a 7o$. Aor it ischaracter through which leadership is exercised! it is character that sets the example and is imitated in turn.

5eader lac3ing in character and integrity which are the part of &alues no matter how 3nowledgea$le! how $rilliant! howsuccessful > he destroys people the &alua$le asset of company. +e destroys spirit and he destroys performance.5eader ha&ing &alues will poise! wisdom! harmony and peace to manage e9ecti&ely others and to assure enriched8uality of mind as well as enriched 8uality of wor3. This would result in e9ecti&eness of performance.5eaders are after all $asically human $eing who can manage himself with the aim of reaching the perception the humanspirit is capa$le proof &alue $ased leaders can easily purify hearts and minds of themsel&es decisions ta3en $y suchpeople would $e un$iased one.5eaders e9ecti&eness at wor3 is tied to exercising intrinsic human &alues. These human &alues support esta$lished$usiness &alues such as ser&ice! communication! excellence! credita$ility! inno&ation! creati&ity and co=ordination.+uman &alues helps self de&elopment. #anagerial functions such as direction! control! super&ision and communication!integration and co=ordination are much easier. +uman &alues help good interpersonal interactions. They reduceconicts and disputes. They are part and parcel of achie&ing accelerated process impro&ement customer! wor3ers andcitien satisfaction. 5eaders through their &alues enhance reputation and goodwill of the organiation.)eople constitute the greatest dynamic inputs in any organiation. They are the center or pi&ot and must $e regard asthe &ital and integral part of organiation and management. 2&ery indi&idual is the representation of a di&ine essence.The true leader has due regard for the di&ine! essence in e&ery mem$er of the organiation and recognies practically

unlimited potential energy of a human $eing which can $e tapped $y any manager. -e&elopment of people not in s3ills$ut in normal! ethical and spiritual &alues now $ecomes the necessary end in itself.+uman harmony and happiness are the main o$7ecti&es of any enterprise to 7ustify its sur&i&al and progress. -ueo&er$urden of science and technology at use has $ought undesira$le results such as unwanted stresses and strains

13

Managerial Effectiveness

Managerial effectiveness

Pure Mind

Jnana Yoga Raja Yoga Bhakti Yoga Karma Yoga


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unrest and loneliness in the human mind which has to $e remo&ed $y adding &alues at 8uality of wor3 towards whichleaders must ta3e the step.5eaders must start altering the old=man machine situation man must $e gi&en positions as masters and not a sla&e tomachine or technology. +uman &alues would honour the core humanness and $ring a$out harmony and $alance$etween &alues as means and &alues as ends.

C%*,"!'%:

#en ma3e history and not the other way around. In periods where there is no leadership! society stands still. )rogressoccurs when courageous! s3illful leaders seie the opportunity to change things for the $etter.

CHAPTER VLEARNING IN ORGANIATIONS

IMPORTANCE OF LERNING IN ORGANIATIONS5earning is dened as a process where a li&ing $eing experiences certain relationships $etween e&ents and is a$le torecognie an association $etween e&ents and as a conse8uence the su$7ectHs $eha&iour changes $ecause of theexperience. #ore simply! learning is the process of recogniing how a li&ing $eingHs action changes its en&ironment!other $eingHs actions etc.

,ll li&ing things can learn. There are two $asic stages of learning namely; ,c8uisition

#aintenance.

1hen an indi&idual is rst learning something! this is called the ac8uisition stage. This stage of learning is usuallygradual. Once armed with new information! an indi&idual will act on the new information when it is appropriate. This is3nown as the maintenance stage. 5earning $egins to plateau during the maintenance stage.

5earning is the most powerful! engaging! rewarding and en7oya$le aspect of our personal and collecti&e experience. Thea$ility to learn a$out learning and $ecome masters of the learning process is the critical issue for the next century.

Too often our understanding of learning has $een restricted $y concepts of training of school/uni&ersity experiences! orof a sense of inade8uacy in meeting otherHs expectations of what we should 3now. 5earning is often seen as educationand training and as unrelated to daily life and wor3. It is sometimes used as a way of unfairly discriminating $etweenindi&iduals through systems of accreditation which are often felt to $e unrelated to real needs.

The $iggest missed opportunity for policy ma3ers and leaders in organiations is the failure to capitalie on the collecti&e

learning a$ility of people. Organiational leaders need to harness rele&ant 3nowledge and experience so that theorganiation as a whole and the people who comprise it can learn more e9ecti&ely. The same principle applies atcommunity national and international le&els. 2&ery person! team and organiation $oth sur&i&es and progress throughthe a$ility to internalie and act upon this fundamental truth.

The main o$7ecti&es of learning are as follows; The primary o$7ecti&e of learning is to gain 3nowledge > the 3nowledge of organiations! its policy! its o$7ecti&e!en&ironment! mission! people and so on. Secondly! learning helps to de&elop s3ills. One of the most commonly applied methods is training andde&elopment programme. Organiations ha&e realied the importance of in=house and outside training $oth at entryle&el and at di9erent le&els of employeesH career growth. G,pplied 3nowledge is powerH. S3ill facilitates application of3nowledge. The long=term o$7ecti&e of learning is to create desira$le changes in the organiation. The entire o$7ecti&e oforganiational learning is to create necessary change.

T$ #"& %+ ,&'

5earning has a num$er of 3ey facets; 5earning is complex and &arious co&ering all softs of things such as 3nowledge! s3ills! insights! $eliefs! &alues!attitudes and ha$its. 5earning is indi&idual and can also $e collecti&ely generated in groups and organiations.

5earning can $e triggered $y any experience > failures! successes and anything in $etween.

5earning is $oth a process and an outcome.

5earning may $e incremental! adding cumulati&ely to what has pre&iously $een learned! or it an $etransformational. 5earning can $e conscious or unconscious.

5earning can $e $oth planned and unplanned.

5earning outcomes may $e desira$le as well as undesira$le.

There can $e no learning without change.

5earning can $e $oth the cause of change and the conse8uence of change.

5earning has moral dimension. 5earning and choice lin3s the past to the present and crates possi$ilities ta3ing us from the 3nown to theun3nown. 5earning for the future can gi&e us options for sustaina$le de&elopment! clarity of &ision! and the &alues and

the $eha&iours needed to achie&e our purpose.

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M V (!',*) > it is a search within oneself! which! helps to realie self=excellence which leads to self=purication. D$5 (3'##'%) > opens access to unlimited 3nowledge within. The source of personal learning comes fromwithin and meditation pro&ides a medium to it. O"& !%*', '!#'#"#'%! ,'0 *$"&*$! #4,! #*. which pro&ide the source of spiritual learning acts as guidesto duty.Thus! these are the mechanisms of learning.

GURUKULG4uruH refers to the GteacherH or the GmasterH. G


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GURU SISYA E7AMPLES FROM OUR EPICS AND MYTHOLOGYTo illustrate $y examples from #aha$harata! the contrast in the learning processes through which 23la&ya! ,r7una and,$himanyu ac8uired their 3nowledge $rings out the essentials of the relationship. 23la&ya ac8uired his 3nowledgethrough an impersonal guru! while ,r7una under the lo&ing care and a9ection of his guru! and ,$himanyu through amedium > his mother. In the last case! the failure of the medium rendered the learning process incomplete.

The guruHs exhalted position and the necessity of his continued super&ision in rendering guidance through the learningprocess $est $rought out $y examples. 2&en in "amayana!


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A*'# E3"*#'% S5!# ' I3' P&!# !5!# %+ 3"*#'%'. T+2 S0ST2#;

In the ancient days! the 4uru3ul system ofeducation was pre&alent. The teacher was the 4uruand the disciple was the Sishya. The disciples li&edin the 4uruHs aashram during the course of their

training and in turn o9ered their ser&ices to theashram. This period of learning of a$out '( years!was considered as a great sacrice or a penance.The 4uru identied the capa$ility of this Sishya andaccordingly imparted 3nowledge. The sishyas learntamidst the natural surroundings of the ashram inopen air! in close contact with nature.

The present system of education is formulated $y thego&ernment appointed educationists committee and theeducation ministers! the students attend school orcollege and stay at home the rest of the time6 there is

nothing li3e a sacrice for education hence at times it isnot ta3en in all its seriousness! though there are some$oarding schools still pre&alent. ,ccording t the gradethat they are in as per their age they are taught the xedcurriculum it is not imparted as per his cali$er instead heis supposed to ha&e the cali$er as per his age t grasp thexed curriculum. ,lso they re taught in classrooms andonly sometimes ta3en into nature for picnics or tours.

(. The which literally means o9ering to the 4uru.

Today all go to schools open for common pu$lic there areno more many existent 3ings6. 5ea&ing out a fewexceptional schools and families. Today its pay foreducation. Aees are collected $y institutions or schools orcolleges6 out of which salaries are paid to the teachers.The holiness of the whole meaning of guruda3shina isgone.

C. S055,B%SThere was no xed sylla$us. The main purpose ofthis learning was to preser&e the edas and guardthem from non=Brahmins. Besides religious texts!students in the ancient uni&ersities learnt a$out,yur&eda #edicine! 4anita #athematics!,rthashatra )olitical Science! @yotisha ,strology!y3arna 4rammar! Shilpasana idya ,rt and?rafts! and ,dyatma idya )hilosophy.

Today for each grade there is a xed sylla$us. #ostlyconcerning on material studies and encompassingmathematics! medicine! geography! history! economics!arts and crafts and languages and literature6 which is allintroduced to the student in school and then left on to thestudent to decide his own line of interest and pursue itfurther. Aurther studies are $ased on his grades andaptitude.

D. The main o$7ecti&e of education are thede&elopment of personality of an indi&idual! $uildinghis outloo3 / character to help him prepare to facethe challenges of the life ahead of him.

The main o$7ecti&e is to prepare the student ot face theworld in any circumstances and ma3e his li&ing.

E. -irect contact with teachers of no$le yet simplecharacter create fruitful impressions upon thestudents mind during his stay in the guru3ul.

-irect contact to teachers possi$le only for a few hoursafter class. 2xcept for what the teacher teaches in classthere is no other times when a teacher can lea&e any

other 3ind of impression on the students mind.F. The tran8uil atmosphere in the guru3ul certainlycreates a $enecial a9ect on the minds of theyoung students. ,lso ancient traditions and culturecan $e well preser&ed $y imparting such educationin the guru3uls.

In modern times much time is di&erted in watching T!parties and other such acti&ities. ,lso actual learninghappens $y the students only in class or when he actuallysits down! wit his $oo3s to reach $efore his exams. Inguru3ul the student de&otes all his time and energy tostudies and other $enecial acti&ities.

J. ,-#ISSIO*S;4uru3ul was ne&er open to the ma7ority of masses.,$out NE to P percent of population was outsidethe pale of 4uru3uls. Only the 'E percentpopulation was $eing catered $y 4uru3uls.Only the $oys were admitted and not the girls.There were no criteria for admission apart from thecaste and whims and fancies of the teacher.2xamples of denial of admission to &ery meritorious

candidates on the $asis of caste are seen.

,dmissions are open to all.They sometimes happen $ased on certain score in someentrance exams oron pre&iously passed examinationgrades! personal aptitude of student and family$ac3grounds 7udged through inter&iews.Though there still exists only girls and only $oys schools.

N. T2,?+2"S)ropagations of 4uru3ul system seem to $e &erysure that teachers selected were of high cali$er in3nowledge and character. 2ach and e&ery person$y &irtue of $eing $orn as a Brahmin had a inherentright to $e a teacher. +ew could open an ashramand ta3e pupils as and when he li3es. ,nd he couldgi&e certicate of completion of studies as andwhen he chooses.+e was not $ound $y any law of land nor anycon&ersion of teachersH $ody.#ost of the guru3uls were single teacher residentialones free from any royal or academic control.

Selection of the teachers in each of the present educationinstitutes is done $ased on their 8ualications and nocaste discrimination is in&ol&ed. Only in certaininstitutions teachers reside in the campus or else only theprincipal li&es on campus all others li&e outside.

INDIAN ETHOS FOR MANAGEMENT


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operation and mutual help all shall achie&e the highest human welfare. %nity is

strength. 2&en in the holistic approach! we stress the co=operation integration! synthesis and team > spirit forextraordinary performance! for enduring harmony and peace! $ecause in our hearts cham$er is li&ing the pureconciousness of the -i&ine! i-$-/ 0%"atma"-)eaceful co=excistence! harmony! not struggle is the rule. Indian insightendorses this in the management of any enterprise.

2xcessi&e competetion at wor3 can destroy many young people and our social life. ?o=operation! united e9ortsand stri&ing for success leads to all round prosperity and success leads to all round prosperity and success in any eld ofhuman enterprise.

I3' #$%! 4&!!! #$'! :

)arspar -e&o Bha&a)araspar Bha&ayantah! Shreyati parma apsyatha.

F#"&! %+ I3' E#$%! 3 I!'$# -i&inity of a human $eing is not merely a notion $ut a truth which can $e experienced in the stillness of themind. Balance is the 3eynote of Indian thought. 1e ha&e synthesis! harmony $etween the dual concepts. The Indi&idual is the central focus. -e&ine element in the indi&idual is only a portion of the uni&erse of the uni&ersal or cosmic consciousness. 4i&es greater emphasis on &alues! human and ethical.


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The etymology of the word GSpiritualityH itself is Yspiritus!Y deri&ed from the +e$rew word for $reath. Spirituality thus cameto mean Ythe energy or force or $reath of 4od.Y *o one li3es the word religion anymore as the word GspiritualH doesnXt ha&ethe $aggage religion does. But itXs impossi$le to separate spirituality from organied religion. To dene oneself as spiritualwithout $eing a part of a religion might simply $e Y7usticationY for not wanting to participate in organised religion and itspractices. In many ways it doesnXt go $eyond oneHs own personal $elief for it is li3e saying! XIXm going to nd myself.X It isan indi&idual exploration of the inner world of the self! out of which ought to arise compassion and wisdom. 2&en an

atheist could $e spiritual. I dene a spiritual person as one Ywho wor3s to de&elop his full human potential and helpsothers to de&elop theirs! recogniing that we are all one.

Spirituality has $een dened in numerous ways >; , $elief in a power operating in the uni&erse that is greater than oneself.; , sense of interconnectedness with all li&ing creatures.; ,n awareness of the purpose and meaning of life and the de&elopment of personal! a$solute &alues.

,lthough spirituality is often associated with religious life! many $elie&e that personal spirituality can $e de&elopedoutside of religion. ,cts of compassion and selessness! altruism! and the experience of inner peace are all characteristicsof spirituality. Spirituality is the recognition and realiation of the Being! the reality in oneself and all others. Theintegration of the $ody! mind and spirit in a human $eing! which results in facilitating the realiation of a goal in life!ma3es him a spiritual $eing. In order to realie oneself! it $ecomes necessary to $e aware of oneself. This awarenesscomes to us in &arious ways and forms and through &arious means! the signicant ones $eing the scriptures and religioustexts of India and the world. ,s an innate capacity that exists in e&ery human $eing! psychologically healthy spirituality isnot limited to any one set of doctrines or practices. Arom a psychological perspecti&e! spirituality is a uni&ersal experience!

not a uni&ersal theology.

Spirituality is understood $y many as the act of in&ol&ement or state of awareness or de&otion to a higher $eing or lifephilosophy. It is not always related to con&entional religious $eliefs. , religion is a dogma or creed! a set of $eliefs a$outthe spiritual and a set of practices! which arise out of those $eliefs. There are many religions! which arise out of those$eliefs and they tend to $e mutually exclusi&e. "eligion is di9erent from spirituality where the former is normally acceptedas an institution with the organied doctrines! ethics! tenets and $eliefs that relate e&erything to what is deemed assacred. "eligion is expressed with the help of socially appro&ed and accepted rituals! practices! myths and socialstructures. Spirituality is! howe&er! an expression of what is sacred $ringing with it an alignment with e&erything that issacred. It is the experience of a reality that transforms e&ery indi&idual and inculcates in an indi&idual! 8ualities such aslo&e! compassion and ethical integrity! along with a sense of harmony and 7ustice.

, spiritual indi&idual necessarily feels less $ound and constrained! in a sense! more free than others! in a personal andsocial sense. It leads the indi&idual to wisdom and a deep understanding of the essence of human condition. Spirituality issomething that characteries the relationship of an indi&idual to all $eings in the uni&erse and does not necessarily re8uirea formal structure! ritual! or mediation $y an intercessor.

Spirituality implies the inner human urge to see3 and unite with a "eality $eyond the eeting! sensory world! fullling theneed for a meaning. It is a search for whate&er is generally $eautiful and awe=inspiring in natureQ not always good $yhuman standardsQ $ut generally 3ind and lo&ing in human nature. #uch of what people stri&e for! after satisfying the $asicneeds of life! has to do with enriching their higher spiritual nature! through music! art and poetry. 5ittle acts of 3indness!the attitude of forgi&ing! and the readiness to understand others is possi$le only $y a spiritual $eing. The spiritual is all =inclusi&e. It is the deepest sense of $elonging and participation. 1e all participate in the spiritual at all times! whether we3now it or not...perhaps one might say that the GspiritualH is that realm of human experience which religion attempts toconnect us to through rituals and dogma. Sometimes it succeeds and sometimes it fails. "eligion may act as a $ridge tothe spiritual=$ut the spiritual lies $eyond religion.

Spirituality is su$7ecti&ely experiencing life $oth inside and outside of oneself. Ainally! spirituality is a con&iction. 2&enatheists! who do not $elie&e in a creator! ha&e a $elief in the spirit that needs to $e tended to. They cannot pro&e their$elief any more than a Ytrue $elie&erY can pro&e his or hers. This leads to the need to realise the intrinsic &alue of oneselfoneHs spirit and e8ually that of others. I would li3e to dene GSpiritualityH! in &ery simplistic terms! as Ga connection! insome profound and elemental way! with something! which is $oth outside and within oneself! which gi&es one a sense ofoneHs essential natureH. Spirituality leads one to a feeling of ha&ing transcended time and gi&es one a feeling of onenesswith the entire uni&erse. One $egins to accept oneself as a part of e&erything and e&erything a part of oneself. Thespiritual indi&idual spea3s more from the heart! operating on a le&el that is higher and totally di9erent from the normal!rational! linear plane of human interaction. The world seems so fundamentally insepara$le. The spiritual persontranscends $oundaries > $oundaries of time and space! class and colour! race and species. The realisation that one is apart of the same natural world $rings a shift in the conscious functioning and prepares one at a deeper le&el to recognisethe temporariness and transparency of $oundaries in all other aspects on oneHs li&ing. The spiritual dimension is that partof the person concerned with meaning! truth! purpose! or reality==the ultimate signicance of things. It manifests itself as asense that there is an ultimate reality! as a search for that reality! and in the prepotency of adherence to certain &alueswhich are held $y the person to $e a$solutes. The spiritual dimension is fundamentally experiential and intuiti&e ratherthan conceptual. It comprises direct experiences of $eing and direct mental apprehensions rather than a$straction andreasoning! and is thus not an aspect of thought. This attri$ute is responsi$le for the ine9a$le and su$7ecti&e 8ualities thatha&e pre&iously discouraged scientic in8uiry.

In philosophies and religions of Indian origin! the term GspiritualityH is used in a specic sense! distinct from its many

meanings in western dictionaries. In Indian tradition! the word GspiritH is used to refer to GatmanH. *ow the word GatmanH isused to refer to G7i&atmanH and GparamatmaH! i.e. Indi&idual and Supreme Self. -i&inity is thus! percei&ed in $oth ?osmic"eality and the indi&idual self. #oreo&er! the )aramatma or Supreme Self is concei&ed as $oth transcendent andimmanent in the phenomenal world. +ence! all creation is percei&ed as a manifestation of the Spirit.


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In addition to this! the Supreme self is concei&ed as Sat >?it > ,nanda! i.e. Being > ?onsciousness > Bliss and also asSatyam > @nanam > ,nantam > Shaantam > )oornam Brahman i.e. Brahman as Truth! ?it > ,nanda is uni8ue in Indian philosophy as it is sym$olic of a complete! holisticapproach to "eality. Sat is 2xistence! the Being of an entity! which signies metaphysics! ?it is ?onsciousness relating tocognition and 3nowledge epistemology! and ,nanda is Bliss that is determined $y ethical li&ing. Thus! Sat > ?it > ,nanda

represents the holism of Indian thought. It is the consciousness of the ?onscious Spirit in the right perspecti&e.

Spirituality is that which comes from within! $eyond the sur&i&al instincts of the mind. 2ach of us has a spiritual centre orcore! which ma3es us conscious! purposi&e $eings! in connection with the cosmic purpose. 2&ery spiritual $eing li&es witha di&ine purpose. 2&ery $eing has the spiritual energy! $eyond programmed $eliefs and &alues! which is actually thefountainhead of all wisdom. The spirit in man ma3es him li&e life passionately with a purpose! with the right understandingof himself and his en&ironment. +e li&es with humility! compassion! empathy and lo&e! along with the others in the sameen&ironment! wor3ing towards common goals.

Indian #anagement is primarily $ased on spiritual &alues and the inherent spirituality of the human is manifested in all hisacti&ities of life! whether it is a social! cultural! economic or religious acti&ity.

+ence the need to understand and accept Indian #anagement as holistic! complete and pragmatic and the need to learnthe management styles of Indian industry to reiterate the spiritual essence of Indian #anagement.

I*-I,* ?%5T%"2 ,*- 2T+OS

The cultural heritage of India is multi=faceted! representing a $ewildering di&ersity of thought and forms. The essence ofthis culture is $eautifully descri$ed $y a thin3er in the following manner > there can $e two or three persons sleepingtogether with their heads on the same pillow and yet ha&ing di9erent dreams. Indian culture depicts unity in di&ersity in asimilar fashion. In fact! the nation has existed and progressed as a single cultural unit! cutting across political $oundaries!religious di&ersity and linguistic $arriers! displaying a spirit of essential unity.

India li&es today in spirit! despite &isi$le degeneration and depra&ity in its political! social! cultural and moral life. The&isi$le progress and growth is more o$&ious in the economic sphere alone! with the idea of glo$alisation well accepted.The spiritual and cultural &alues are! howe&er! 3ept ali&e $y the conscious and de&out traditional Indians! who understoodand &alued the essence of national consciousness.

Some of the traditional &alues that determined Indian ethos are;a Inherent di&inity of man;The concept of a ?osmic ?onsciousness! the Brahman! that inheres in e&ery $eing in the form of an indi&idualconsciousness! as the ,tman! ma3es e&ery $eing potentially di&ine. This Brahman=,tman unity $rings in a sense of%ni&ersal Brotherhood and ?osmic %nity in all $eings. The idea of spirituality thus! expounded ma3es Indian ethos morespiritual in its essence.

$ %nity in di&ersity;The essential oneness that is accepted in all creation due to the Brahman=,tman unity has helped to dissol&e alldi9erences that arise due to races! castes! class! gender! creed or any other factor. The completeness and wholeness ofcreation is accepted as the $asis that determines the ethos of our country.

c Spirituality in life=philosophy;The essential nature of man $eing spiritual! Indian philosophy emphasies on the ethico=religious nature of manHsexistence. The goals prescri$ed for man that can lead to sal&ation are the four purusharthas > dharma! artha! 3ama andmo3sha. The instinctual and the economic aspects that 3eep man satised need to $e deri&ed within the framewor3 ofdharma or righteousness. This alone helps man to attain li$eration. ,ll aspects of manHs li&ing are thus gi&en their duesignicance.

d Self=de&elopment;2&ery indi&idual should stri&e to actualie the di&inity and potential within oneself. The de&elopment of the indi&idual isthe realiation of the di&inity within and the connection esta$lished with the innate core of oneself.TodayHs managers are constantly facing new types of challenges. #anaging a $usiness does not seem as simple as it usedto $e a decade ago. , rapid change in en&ironment! $e it internal or external to the indi&idual and the organisation!challenges the creati&ity and adapta$ility of e&ery $usinessman or entrepreneur. Technology seems to $e getting o$solete!as there is continuous technological ad&ancement in e&ery sphere! demanding an upgradation of infrastructure! resultingin the Gmachine ageH. Today! this machine age is fast $eing replaced $y the Ginformation ageH. In the words of futurist ,l&inToZer! the $rute force economy is $eing superceded $y a $rain force economy. i. , new world order seems to $econtinuously emerging from the mar3ings of glo$al trends. The ToZerian Gglo$al &illageH with technological ad&ances!organisational inno&ations and newer ways of thin3ing are the primary forces that are dri&ing humanity today.The management scene faces new challenges today. There is a need for continuous upgradation of technology! systemsand infrastructure. The increasing competition along with the increasing demands of the wor3=force ma3e it ine&ita$le formanagement to de&ise new strategies in a sustained manner. Today a $usiness house is not 7ust a powerhouse ofinformation and a warehouse of products. 2&ery industry today is accounta$le to the community and there is an increasingconcern for Gsocial goodH. The internal and external en&ironment show continuous changes and challenge the indi&idualand the organisation to engage in lateral thin3ing. Information technology! de&elopment of communication tools! high

le&el of competition! are all threats to the human resource in the organisation. The wor3 force today is aware of theresources! infrastructure and facilities a&aila$le to the entrepreneur and hence! demands 8uality of wor3 life.


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Ni+amaimplies O$ser&ances! which is the o$ser&ance of the &e rules of purity.S!a%c!a; cleanliness and purity! not only of the external physical $ody! $ut e&en of the mind. This includes personalhygiene! positi&ity in attitude! remo&al of negati&ity! all positi&e 1!avas.Sa"tos!a; contentment! implying that man needs to realise that he gets only what he deser&es and not always what heyearns for without e9ort. This helps to destroy the G3eeping up with the @onesH attitudeH in indi&iduals.Tapas; penance and austerity! which implies that man needs to $e perse&erant in his attempts and should perform dutieswith a sense of detachment.

S'a&!+a+; self=study and self=help! guiding the student to introspect! auto=suggest! and $e self=reliant.Is!vaapa"i&!a"a; resignation and su$mission to 4od! with faith. This is also interpreted teleologically as a su$mission to-i&ine 1ill! if the indi&idual does not su$scri$e to the theistic &iew in Indian thought. The indi&idual needs to wor3 with asense of detachment as he realises that he has no control o&er the fruits of his action! $ut only o&er his actions. This leadshim to the idea that his e9orts alone matter! ma3ing him a 2ama+o#i.

3.Asa"a>St!ia s%!am,sa"am)osture = sitting in certain comforta$le! steady postures for the purpose of relaxation of e9orts or meditation on theInnite. The most famous is the 5otus )osture pa&masa"a. ,ll ,sa"ascan $e interpreted to instill &alues and attitudeswhile teaching or learning them. There are &arious $enets to the regular practice of Asa"as! if they are done correctly! ina disciplined manner! and religiously. The practice of ,sa"asregularly helps to de&elop a disciplined mind! a 3ind andsensiti&e heart and a rationally guided intellect! with intuition as its power. The steadiness and steadfastness that comeswith this 3ind of practice leads man to his goals more easily as he needs to put in less e9ort to achie&e his goals. Itteaches man to conser&e energy and utilise it in a stringent manner for maximum $enets. , sa"a! along with 0a"a+ama!

leads man to achie&e the goal of GAo#+amca&i"$&i"$.. This discipline helps in 3eeping the &arious organs of the $ody inperfect condition! such as the heart! 3idneys! lungs! stomach! li&er! the i"&i+as! the $rain and the spine. )ractice ofAsa"ashelps to mo&e further with &!aa"a! &!+a"a! and sama&!i.

4.0a"a+ama>0a"a+amain&ol&es $reath=control or the regulation of psychicpa"athrough the regulation of inhalation and exhalation!to enhance physical and spiritual aspects in oneself. "egulated $reathing helps to manage good inta3e of oxygen! which inturn determines the le&el of energy in an indi&idual! his tolerance to stress and strain! and his nature of managing fatigue.It helps to 7udge the state of mind of an indi&idual $y watching his rate and state of $reathing. The techni8ue of gettingaware of oneHs own $reathing helps to $e aware of oneself. This awareness leads to heightened sensiti&ity in oneselftowards oneself and others. The rate of $reathing of indi&iduals can $e monitored! regulated and trained for increasedperformance and good health. The agitated and restless mind of an indi&idual can $e calmed down $y regulating andsteadying his $reathing. It is a good techni8ue to manage stress. 0a"a+amahelps in chec3ing a wandering mind! thusleading to increased attention and concentration.

0a"aor iis that life energy which 3eeps the $ody ali&e and healthy. In 4ree3 it is called Gp"$%ma.! in )olynesian Gma"a.and in +e$rew G%a!.which means G$reath of lifeH. Basically there are three ma7or sources of pa"a; solarpa"a! airpa"aand groundpa"a! which are recognised and respected for their life=gi&ing capacity. The threepa"asin&igorate the $odyand promote life in all forms. 0a"aa$sor$ed $y the $ody from the &arious sources is a$sor$ed directly $y the energycentres of the $ioplasmic $ody. These energy centres are called c!aas-

0a"a+amahelps the indi&idual to monitor! regulate and channelise the &ital energy! through techni8ues and asa"as. It isthe &ital force that propels life ahead and $eyond the physical. It pulsates with a regular fre8uency and rhythm in all li&ing$eings. 0a"a+amais disciplined $reathing which impro&es the functioning of all $ody systems. Special emphasis is gi&ento the impro&ement of the respiratory and ner&ous systems in the $ody. It helps the see3er of Truth to arri&e at it withease and comfort! $y simply $lending the &ital energy within himself with ?osmic 2nergy. It is a $ridge that lin3s the microwith the macro. 0a"a+amahelps the indi&idual to attain the state of Sama&!i. It helps in the proper circulation of $lood inthe $ody! in the digestion of food and the elimination of waste from our $ody. 0a"a+ama inuences oneHs rate of$reathing! thus instilling calmness in the mind. Breathing and thin3ing are closely related and )ranayama is the $esttechni8ue to understand this. By regulating oneHs $reathing! it is possi$le to slow down the agitated mental state! and thishelps to experience mental 8uietitude and concentration. 0a"a+amahelps to augment a pleasant feeling throughout the

$ody and in the mind. There is a lot of importance gi&en to 0a"a+amain the Gita! Buddhist tradition and the philosophicaltraditions of the &arious sages and seers.

5.0at+a!aa>0at+a!aais a techni8ue of withdrawal! where the sensory organs are trained to ignore their perceptions and conse8uentfeelings and loo3 within. 2&ery indi&idual gets drawn to the $eauty and power of the external! physical world. The colours!shapes! sies and &ariety of the o$7ects in the world 3eep man trapped in sensory perceptions. #an needs to assimilate allthat he gathers as input through his senses and act $y &olition to achie&e. In order to do this! man needs to mo&e inwards!draw himself away from the transient $eauty of this world and 3now more a$out himself. The indi&idual who 3nows himselfwell alone can $e a winner and achie&er! contri$uting to the many! as he has realised his capa$ilities! limitations andneeds. This process of intro&ersion is uni8ue and no&el to Indian culture. The scientic study of an indi&idual $y himself forhimself! in a holistic manner is what Yo#ateaches.

6.D!aa"a>D!aa"ais a techni8ue leading to steadying the mind $y concentrating on a single o$7ect! an icon or a sacred sym$ol or a$ody part! such as the tip of the nose.Asa"aand 0a"a+amahelp in steadying and sta$ilising the $ody and mind! incitingthe indi&idual to $e healthy and moti&ated. Such an indi&idual now needs to focus his energies and direct them towards


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the goal of self=realisation. 1ith 0at+a!aaand D!aa"a! the indi&idual mind is intro&erted! attention span is increasedand concentration is also heightened. D!aa"ahelps to focus on goals.

7.D!+a"a>Tatapat+a+aiata"taD!+a"a3D!+a"ais #editation! which is a techni8ue learnt to help the o$7ect of concentration to ll the whole mind. It can $e

compared to the science experiment done with children in schools! where the SunHs energy is focussed on a piece of paperthrough a magnifying glass! and this concentration of solar energy $rings ames on the paper! thoroughly $urning it. TheSun does not normally $urn things such as paper or cloth when it shines regularly! $ut its focussed energy does so.Similarly! the energy in an indi&idual needs to $e trained to focus.

8.Sama&!i>Sama&!iin&ol&es deep #editation! when the whole personality is dissol&ed! where the indi&idual realises his real self andmo&es on the path of self=actualisation and self=realisation. Sama&!i is not to $e understood as renunciation of thephysical $ody! or e&en $urying oneself in soil or wal3ing down to a water=$ed. It merely tal3s a$out renouncing the desireand cra&ing for the $enets of oneHs e9orts. It is a techni8ue that teaches one to $e detached! doing oneHs duty in lifeaccording to oneHs station in life. This is the heightened practical dimension to D!ama and the concept ofNis!amaama! as gi&en in our scriptures and culture.

0oga is a school of thought that constitutes the perennial wisdom of India. The 0ogic culture is e&ident in all aspects of lifein India! $e it food! dress styles! postures! acti&ities! ha$its and attitudes. It is expressed in all art forms such as music!

dance and sculpture. ,ll through the years! it has remained as one of the most important facets of Indian ?ulture!remaining &i$rant and responsi&e to the changing times all through this period. ,s it de&eloped in India! it came to $eassociated with the de&elopment of +induism and its philosophy. 0et in its essence it has always remained away from anyreligious doctrines or dogmas and ne&er demanded acceptance of any specic $elief system. It has always remained as apathway to realisation of Truth! open for all the people professing di9erent faiths $elonging to di9erent religions anddi9erent races. In essence! it is a path of spiritual en8uiry! awa3ened $y the earnest desire for ha&ing a deeperunderstanding of 5ife and the entire phenomenon associated with it.

The literal meaning of the word 0oga in Sans3rit is I*T24",TIO*. In this sense! 0oga represents a process through whichone can learn how to li&e in the most integrated way. It in&ol&es therefore the process of identication and thenelimination of all that would contri$ute to disintegration. It teaches one to integrate the $ody! mind and soul in oneself. Itfurther goes on to teach integration of indi&idual goals and o$7ecti&es with the social and organisational goals. It is also away of life that integrates the phenomenal with the transcendental! the indi&idual soul with the -i&ine. 1hen ta3en in thissense it $ecomes a continuous process! re8uiring constant &igilance and in&ol&ing all the aspects of life.

0oga system nicely em$odies Indian concepts of &alue and spirituality and plays a &ital role in &alue education. The rst

thing that comes to our mind when we spea3 a$out yoga is that GThe 0oga SystemH is not only a ne !di&ine art andscience as dealing with the human $eing $ut also the functioning of the $ody !mind! intelligence and it also explains anddenes so meticulously &arious $eha&ioural pattern of an indi&idual.

0oga is primarily a self=culturing process! a way of life. It is a process which facilitates one to turn inwards. 0oga=sadhana isa 7ourney from the gross physical $ody to more su$tle aspects of inner=self. The ultimate aim $eing self=realisation orwhatHs popularly 3nown as G


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way of life that integrates the phenomenal with the transcendental! the indi&idual soul with the -i&ine. 1hen ta3en in thissense it $ecomes a continuous process! re8uiring constant &igilance and in&ol&ing all the aspects of life.

The process of identication of all the elements causing ill health and the use of appropriate techni8ues to neutralise theirill e9ects is one of the primary concerns of 0oga. 1hen 0oga is used as a science of health and healing! all its techni8uesand methods that are meant for the spiritual experiences automatically get geared to do their 7o$ for the promotion of thewell$eing of the indi&idual. 0oga is a way of life. This lifestyle includes ,hara food! %cchara "ight Speech! ,cara

routines and relationships! ihara relaxation and recreation! ichara thought processes. ,s ma7or aspects thatdetermine indi&idual health and well$eing! Indian thought has discussed them in detail.

,hara;,s the food! so the mindQ,s the mind! so the speech;,s the mind and speech! so the actionQ,s the action! so the lifestyleQ,s the lifestyle! so the man.

There can $e no life without food! water and air. The ancient yogis ha&e gi&en enough thought to this aspect of manHs lifeand they ha&e suggested food ha$its that can help to preser&e and protect health. Their analytic mind has led to thecategorisation of food into three 3inds > Satt&ic! "a7asic and Tamasic. These categories come from the Sam3hya analysisof #atter as ha&ing three gunas > Satt&a! "a7as! and Tamas.

In the Bhaga&ad 4ita! 5ord


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The term Gvic!aa.is understood as GthoughtH! GreectionH! GdiscriminationH! Gclear &isionH and Gthought processes leading toviv$aj"a"a.. ,ccording to )atan7ali! vic!aais a mental acti&ity related to su$tle o$7ects! in which there is analysis of allexperiences in his life. ,ccording to ]caspati #i^ra! vic!aais Ga mental acti&ity $y means of which the su$7ect $rings$efore consciousness all the Gsu$tleH particularities and constituti&e parts of a Gsu$tleH o$7ect. It is the Gma3ing e&identH ofthe soos!ma! the su$tle.ii

The +o#i is rst taught to realise what are his wea3nesses/2l$s!as. +e has to learn to practice techni8ues and de&elopattitudes/B!aavas that will help him eradicate these wea3nesses. The +o#ithus adapts himself $etter to change that isine&ita$le and adopts a way of life that! to a large extent! helps him to express his life philosophy.Vi!aa;"est and relaxation are considered to $e as important as wor3 in Indian philosophy. 2&ery indi&idual needs to use hisleisure time well. #an needs to replenish the energy used $y the $ody and here! tamas helps in gi&ing a $rea3 to manHsacti&ities. "ecreation has $een gi&en its due signicance as is seen in the encouragement of arts! performing or otherwise.Indian culture has always 3ept an open forum for display of indi&idual creati&ity and imagination. ,rt and ,rchitectureha&e opened &istas for man to express his aesthetic sense in a utilitarian manner. This is also seen in the colour andstructure of dress styles and housing in India! where utility matches aesthetics with the a&aila$le resources.

Vi!aaplays an important role in de&eloping the Glet goH attitude. #an feels small and egoless when he is in a group of li3e=minded and similarly a$led people. 1hile getting together for recreation and entertainment! he chooses his group. +e$elongs to the group more easily and is spontaneous and natural with them. This approach of $eing oneself is &eryrelaxing! and the indi&idual feels at ease with himself. There is a reduction or elimination of stress in his life. +is approachto life changes and he li&es more 7oyful and happy. Vi!aahelps to maintain the sanity of the indi&idual! as certain

acti&ities $ecome means to express or &ent out repressed emotions. Vi!aa is a techni8ue of conscious and plannedrelaxation for re7u&enation of the $ody! mind and soul.

#any times when people tal3 a$out Yo#athey focus their attention only on the rst component in&ol&ing &arieties ofasa"as! 0a"a+amaand meditational techni8ues. Thus they conne Yo#ato a small period of their daily life as if the rest ofthe day has nothing to do with Yo#a. But really spea3ing the Yo#icway of li&ing in the rest of the day is not only e8ually$ut more important from the healing point of &iew. 1hate&er s3ills one has learnt from the Yo#icpractices need to $e usedthroughout the day. In this sense the U0AYOGAi.e. the use of the Yo#ics3ills! through the day needs to $e gi&en properattention. The last two components attend to this Upa+o#aaspect of Yo#a.

If one underta3es Yo#awith this spirit 3ept in mind and comply with all the instructions gi&en! one would nd that Yo#anotonly gi&es relief from pro$lems! $ut actually opens up a new way of en7oying your life.

Yo#ais today found to $e &ery popular in the corporate sector. It is incorporated in many training programmes. The risingstress le&els of the top manangement sta9 necessitates the practice of Yo#a. The &arious $enets! facilities andper8uisites gi&en to all in the corporate sector ma3es it easier for people to manage their families. 0et the stress thatarises due to the e&er=rising ination! wor3! responsi$ilities! the pressures of educating the children and the consumerismthat needs to $e understood can ne&er $e denied. G all these presuppose the needs that direct him toact in a manner that leads to the attainment of what he cra&es for. It is the needs that de&elop the indi&idualHs attitudesa$out the en&ironment and a$out himself.It is generally o$ser&ed that needs &ary in impact and the resultant $eha&iour in the indi&idual > while some needsmoti&ate certain people! the same needs can pro&e a $urden and stress to others. The indi&idual has to de&elop thecapacity to handle many needs simultaneously. The personal needs of indi&iduals &ary in intensity from person to personand &ary daily within the same person too. They depend on situations! $oth physical and emotional. Thus! needs areloo3ed at as Gmoti&atorsH $y many psychologists.It $ecomes necessary to understand the psychologistsH &iews on needs in relation to #anagement. If needs areunderstood as moti&ators! they are also recognised as stressors. *eeds are responsi$le for situations that create tensionsand anxieties. They gi&e rise to mental strain! physical discomfort and sic3nesses! cultural distur$ances and physical andmental ine8uili$rium. The satisfaction of needs to some extent acts as a release for tension and stress. *eeds are not assimple as they seem to $e. The &aried and sometimes conicting needs of the indi&idual ma3e human life seem complex.

#an determines his goals in life $ased on his needs! according to modern psychologists. It leads to the necessaryin&ol&ement of man in the &arious acti&ities that one would engage in! to sur&i&e and progress. The terms GneedsH! GwantsH!Gdri&esH! GurgesH! GexpectationsH! GemotionsH and Gmoti&esH! are used interchangea$ly and synonymously $y many.


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