Wednesday, January 25, 2006

Montreal Memories - Team IIMB @ JMSB

Circa 2005: Starting June 05 we had to tell ourselves that travel is a strict no-no; be it local over weekends or international for client visits. We had started pursuing our non-residential postgraduate program (PGSEM) at IIM, Bangalore with weekend classes.

Circa 2006: January 1, 2006 four of us get to land our feet in three continents; Asia (Bangalore), Europe (Frankfurt) and North America (Montreal). Courtesy PGSEM.

Somewhere in September 05 students at IIMB received an invitation for participation in the international case competition from John-Molson School of Business (JMSB), Concordia University, Montreal. It was their 25th anniversary. In order that a team could represent IIMB, a case analysis was supposed to be carried out and teams would compete against each other locally. Bijesh, Monish, Nelson, Vignesh and myself (Arvind) thought it was definitely worth a try. Owing to personal constraints, Nelson opted out and the remaining four of us formed a team. And we are forever happy to say that our team got selected to represent IIMB. The sojourn for upholding the brand called IIMB in Montreal had begun.

The competition also required that a coach accompany us. Being first timers at this competition, which has a history of a quarter of a century, we were not very certain about the rules and regulations. So a coach who could interface the whole team was imperative. We approached Professor Abhoy, who willingly agreed to accompany us. Given the fact the all of us are working professionals and weekends inevitably are reserved for classes, it was hard for us to put in more than 3-4 hours a week towards the preparation. We borrowed cases from Prof. Abhoy and most of the Sundays were spent at Bijesh or Vignesh’s place, for bare minimum preparations. Our feedback sessions with Prof. Abhoy helped us work on our analysis and presentation areas. Days rolled by quickly and our departure to Canada was fast approaching.

Prof. Abhoy had a tight travel schedule in December. A string of holidays in the last week of the month proved to be a dampener for VISA processing. Owing to some unavoidable circumstances, our prof’s VISA got unduly delayed and unfortunately he could not accompany us. Prior to the day of departure, he wished us all well and the four of us left Bangalore on January 1st, 2006 and reached Montreal the same day via Frankfurt.

Day I (Jan 1,06)
Our arrival was two days prior to the actual start of the competition. After a whopping 20 hours on flight, we had the first glance of snow and the feel of impending cold at Montreal. Huddling up at our youth hostels, we did little but sleeping. A short walk in the evening snow was enough to push us back to rest.

Day II (Jan 2,06)
The venue of the competition was Hilton, situated at downtown Montreal. The scheduled program for the day was the coaches briefing and we could garner some details about the competition, albeit not fully. Then came the windfall. Vignesh, on our transit via Frankfurt to Montreal was seated next to Dr.Klaus, the coach from University of Paderborn. Dr.Klaus has been coaching teams from Paderborn for more than 10 years. He had a good chat with him and during the course of discussion; he was told that our coach could not accompany us. Incidentally, Univ. of Paderborn, had an assistant coach, Sebastian, who himself was a participant last year. During the meeting, he volunteered to steer the ship for us; a bond we will cherish forever.

With no official events in the daytime, we decided to stroll around Montreal. The chilly winds with temperature hovering around –10 C, it was polar climate for Bangaloreans. But the spirit to explore the city drove us to quite a few places. We visited the Concordia and McGill university campuses, flashing the cameras as much as possible. The evening marked the opening ceremony of the competition at the Museum of Montreal. Draws were announced which placed the 36 competing teams in six divisions. We were in the second division, alongside of the host team, JMSB and four others.

Day III (Jan 3,06)
The schedule for the cases was quite hectic. Two cases per day, five in total at the divisional level with one for semis. Finals were on Saturday, the 7th Jan.

A brief on the competition – Each team plays against the other five at the divisional level. Toppers of the division move to semis; and the next three toppers, irrespective of division, also make it to the semis. Semis will be for three groups; and winner from each group competes for the coveted trophy in the finals. Each case analysis is for three hours (barring the one short case, which is for one hour). Each team of four team members sans the coach, works in a room, without any external interactions and within the three hours comes up with a solution to the problem posed in the case and prepares acetates for the presentation. Right after the analysis and preparation phase, the presentation follows for 25 minutes and 15 minutes of Q&A. The competing teams as a whole are rated on a scale of 11 i.e. 11 points are split across two competing teams. A 7-4, 8-3 or higher score splits indicate that the team having better score has won convincingly. An additional 30 points is awarded to the winning team. A 6-5 is a close call and hence the winning team gets 20 points and the losing team gets 10.

Our first opponent was the host team. We were a little apprehensive but our coach, Sebastian instilled lot of confidence and we went ahead with our case analysis. It was a company called Ryovac and the case about their acquisition spree and accelerated growth. We presented the case and the results were due after we finished the second case for the day. The second was based on CRL, a specialized poultry egg producer aspiring to acquire a Mexican poultry farm. Two cases a day was good enough to drain us out completely and favorable results alone could lift us up. Sebastian acceded that the first was a little tough call for the judges while we were better in the second. The results were up by the evening and we were pleasantly surprised to have 8-3 and 7-4 victories respectively. It was party time.

That evening we had a choice of attending a dinner or whiling time at a local laser game parlor. We decided on the latter. It was fun to shoot at each other in the dark maze with laser guns. We retired to bed thinking about the next two cases.

Day IV (Jan 4,06)
This was the day of the live case and the short case. Cirque-de-Soleil, a circus company was selected for the live case. The Corporate VP had a presentation following which we had a analysis and presentation. The second case was a short case on ExonMobil. One hour of number crunching is what we did in that. At the end of the day, we had the results for the morning case and we had a 7-4 victory. So far, so good. That night, we joined our extended team of Paderborn and team from Tennessee for dinner and it was gala event.

Day V (Jan 5,06)
We woke to a small shock when we knew that our last victory was a close 6-5. In fact, it had another consequence. It would potentially hamper our chances of winning the divisions’ topper award. The other teams with a four case victory were ahead in total points tally. Sebastian again urged that we should just try our best and leave the tallying to the organizers. The last case was that of Wal-Mart in China; an interesting case to end the divisional round.

A luncheon banquet was arranged prior to the semis. All the teams were on the tip of their toes to know if they had made to the next crucial round. As we love to have, our team had a victory of 8-3 in the last case. A pleasant surprise was that ours was the only team with an all-five-case victory and we topped the divisional rounds. We were just two steps away from what we presumed would be the most defining moments of our lives.

Semis were in groups of three and the case was NYK, a shipping and a terminal operator company planning to acquire another terminal operator. After our presentation, we also witnessed the other two groups from our group and we knew instantly, it was a close call. The results were due at the theme party that night.

The theme party began at 8-00 in the night and we got to see people in varied outfits. Just before the partying began, the results were to be announced. We had lost out to another team from our group and it was rather a not-so-cheerful end of our outing. But it did keep up with the statistics of this competition – no divisional topper has ever been able to win the trophy. We partied hard with all our new friends from different countries and retired to our rooms very late. There was nothing officially waiting anymore for us.

Day VI (Jan 6,06)
While we failed to reach the finals, we surely made lot of friends, not just from other countries but lot of Indians residing in Canada as well. Some Indian students at JMSB were volunteers to this event and three of them got very close to all of us. Deepesh, Phalguni and Amudhu were volunteers at the event and they invited us over lunch on Friday. Deepesh had prepared wonderful Pav-Bhaji and we savored thoroughly. They surely made our life easy by serving us spicy Indian stuff. We roamed around Montreal again, for some shopping.

Evening was the official presentation ceremony. The winner was John Molson B-School, but all of us there had loads to carry back; those wonderful moments that would go along with us for years to come. For us, we had the divisional toppers award and a pleasant surprise in the form of the team-spirit award that we shared with Tennessee.

Day VII (Jan 7,06)
The last day in Montreal was quite short. We just had time to bid good-bye to all our friends and it was just another 20 hours that separated us from our routine life. We shared our flight till Frankfurt with our extended team from Paderborn and parted ways with pleasant memories.

Big thanks to our institute, for encouraging us to participate in this event, to our coaches both at home and abroad for their valuable guidance and the organizers of the event for their immaculate and meticulous planning and execution.


For those frozen moments: http://community.webshots.com/album/542530768ygPpUW

For more on the competition details:www.mbacasecomp.com

4 comments:

Anonymous said...

Great show Guys!!

bhattathiri said...

Your website is beautiful, informative and Excellent.

Article by M.P. Bhattathiri, Retired Chief Technical Examiner , to The Govt. of Kerala. Humble request that it may be published in your website and magazine after editing if necessary.

Bhagavad Gita and management









Spiritualiy and Management
M.P. Bhattathiri
Retired Chief Technical Examiner
Govt. of Kerala
India


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Table of Contents
Abstract
Introduction
Management guidelines from the Bhagavad Gita
Old truths in a new context
The source of the problem
Utilisation of available resources
Work commitment
Motivation – self and self-transcendence
Work culture
Work results
Manager's mental health
Management needs those who practice what they preach
In conclusion
A note on the word "yoga".

Abstract
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. The management lessons in this holy book were brought in to light of the world by divine Maharshi Mahesh Yogi , Sri Sri RaviShankar and Swami Bodhanandji, and the spiritual philosophy by the great Adi Sankaracharya the greatest philosopher of India and proud son of Kerala, and Sri. Srila Prabhupada Swami and humanism by Mata Amritanandamayi Devi and Satya Sai Baba. Maharishi calls the Bhagavad-Gita the essence of Vedic Literature and a complete guide to practical life. It provides "all that is needed to raise the consciousness of man to the highest possible level." Maharishi reveals the deep, universal truths of life that speak to the needs and aspirations of everyone. Swami Chinmayanandaji preached and educated the people and Swami Sandeep Chaitanyaji continuing the mission by keeping this lantern burning always knowing the wishes of the modern generations. Arjuna got mentally depressed when he saw his relatives with whom he has to fight.( Mental health has become a major international public health concern now). To motivate him the Bhagavad Gita is preached in the battle field Kurukshetra by Lord Krishna to Arjuna as a counseling 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. Bhagavad gita means song of the Spirit, song of the Lord. The Holy Gita has become a secret driving force behind the unfoldment of one's life. In the days of doubt this divine book will support all spiritual searches. This divine book will contribute to self reflection, finer feeling and deepen one's inner process. Then life in the world can become a real education—dynamic, full and joyful—no matter what the circumstance. May the wisdom of loving consciousness ever guide us on our journey? What makes the Holy Gita a practical psychology of transformation is that it offers us the tools to connect with our deepest intangible essence and we must learn to participate in the battle of life with right knowledge?. It shows us the path to handle the situation with equipoised mind irrespective of what comes our way and reminds us time and again, that what the right action is.

The Holy Gita is the essence of the Vedas, Upanishads. It is a universal scripture applicable to people of all temperaments and for all times. It is a book with sublime thoughts and practical instructions on Yoga, Devotion, Vedanta and Action. It is profound in thought and sublime in heights of vision. It brings peace and solace to souls that are afflicted by the three fires of mortal existence, namely, afflictions caused by one's own body (disease etc), those caused by beings around one (e.g. wild animals, snakes etc.), and those caused by the gods (natural disasters, earth-quakes, floods etc).

Mind can be one's friend or enemy. Mind is the cause for both bondage and liberation. The word mind is derived from man to think and the word man derived from manu (sanskrit word for man).

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy."

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. Within its eighteen chapters is revealed a human drama. This is the experience of everyone in this world, the drama of the ascent of man from a state of utter dejection, sorrow and total breakdown and hopelessness to a state of perfect understanding, clarity, renewed strength and triumph.

"Freed from attachment, fear and anger, absorbed in Me, and taking refuge in Me, purified by the penance of knowledge, many have attained union with My Being." (Gita 4:10)



Mind is very restless, forceful and strong, O Krishna, it is more difficult to control the mind than to control the wind ~ Arjuna to Sri Krishna

Introduction
In this modern world the art of 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 irrespective of caste, creed, and religion, 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 from the Bhagavad Gita
There is an important distinction between effectiveness and efficiency in managing.

Effectiveness is doing the right things.
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.
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.

Old truths in a new context
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 management philosophy emanating from the West is based on the lure of materialism and on a perennial thirst for profit, irrespective of the quality of the means adopted to achieve that goal. This phenomenon has its source in the abundant wealth of the West and so 'management by materialism' has caught the fancy of all the countries the world over, India being no exception to this trend. My country, India, has been in the forefront in importing these ideas mainly because of its centuries old indoctrination by colonial rulers, which has inculcated in us a feeling that anything Western is good and anything Indian, is inferior. Gita does not prohibit seeking money, power, comforts, health. It advocates active pursuit of one's goals without getting attached to the process and the results.

The result is that, while huge funds have been invested in building temples of modem management education, no perceptible changes are visible in the improvement of the general quality of life - although the standards of living of a few has gone up. The same old struggles in almost all sectors of the economy, criminalization of institutions, social violence, exploitation and other vices are seen deep in the body politic.

The source of the problem
The reasons for this sorry state of affairs are not far to seek. The Western idea of management centers on making the worker (and the manager) more efficient and more productive. Companies offer workers more to work more, produce more, sell more and to stick to the organization without looking for alternatives. 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 hirable commodity, which can be used, replaced and discarded at will.

Thus, workers have been reduced to the state of a mercantile product. 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 organizational 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. It has remained by and large a soulless edifice and an oasis of plenty for a few in the midst of poor quality of life for many.

Hence, there is an urgent need to re-examine prevailing management disciplines - their objectives, scope and content. 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.

Now let us re-examine some of the modern management concepts in the light of the Bhagavad Gita which is a primer of management-by-values.

Utilization of available resources
The first lesson of management science is to choose wisely and utilize 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.

Work commitment
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.

Working only with an eye to the anticipated benefits, means that the quality of performance of the current job or duty suffers - through mental agitation of anxiety for the future. In fact, the way the world works means that events do not always respond positively to our calculations and hence expected fruits may not always be forthcoming. So, the Gita tells us not to mortgage present commitment to an uncertain future.

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.Attachment to perishable gives birth to fear, anger, greed, desire, feeling of "mine" and many other negative qualities. Renounce attachment by regarding objects for others and for serving others. Depend only on God (not body, nor intellect), and the dependency on the world will end. Renouncing attachment is the penance of knowledge, which leads to His Being - Truth, Consciousness and Bliss. ( Bhagavad Gita-4.10)

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.

Motivation – self and self-transcendence
It has been presumed for many years that satisfying lower order needs of workers - adequate food, clothing and shelter, etc. are key factors in motivation. However, it is a common experience that the dissatisfaction of the clerk and of the Director is identical - only their scales and composition vary. It should be true that once the lower-order needs are more than satisfied, the Director should have little problem in optimizing his contribution to the organization and society. But more often than not, it does not happen like that. ("The eagle soars high but keeps its eyes firmly fixed on the dead animal below.") On the contrary, a lowly paid schoolteacher, or a self-employed artisan, may well demonstrate higher levels of self-actualization despite poorer satisfaction of their lower-order needs.

This situation is explained by the theory of self-transcendence propounded in the Gita. Self-transcendence involves renouncing egoism, putting others before oneself, emphasizing team work, dignity, co-operation, harmony and trust – and, indeed potentially sacrificing lower needs for higher goals, the opposite of Maslow.

"Work must be done with detachment." It is the ego that spoils work and the ego is the centerpiece of most theories of motivation. We need not merely a theory of motivation but a theory of inspiration.

The Great Indian poet, Rabindranath Tagore (1861-1941, known as "Gurudev") says working for love is freedom in action. A concept which is described as "disinterested work" in the Gita where Sri Krishna says,

"He who shares the wealth generated only after serving the people, through work done as a sacrifice for them, is freed from all sins. On the contrary those who earn wealth only for themselves, eat sins that lead to frustration and failure."

Disinterested work finds expression in devotion, surrender and equipoise. The former two are psychological while the third is determination to keep the mind free of the dualistic (usually taken to mean "materialistic") pulls of daily experiences. Detached involvement in work is the key to mental equanimity or the state of "nirdwanda." This attitude leads to a stage where the worker begins to feel the presence of the Supreme Intelligence guiding the embodied individual intelligence. Such de-personified intelligence is best suited for those who sincerely believe in the supremacy of organizational goals as compared to narrow personal success and achievement.

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.
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.) Tilak tells us that acting with an equable mind is Yoga.

(Bal Gangadhar Tilak, 1856-1920, the precursor of Gandhiji, hailed by the people of India as "Lokmanya," probably the most learned among the country's political leaders. For a description of the meanings of the word "Yoga", see foot of this page.)

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 an equipoise. The guru, Adi Sankara (born circa 800 AD), says that the skill necessary in the performance of one's duty is that of maintaining an evenness of mind in face of success and failure. The calm mind in the face of failure will lead to deeper introspection and see clearly where the process went wrong so that corrective steps could be taken to avoid shortcomings in future.

The principle of reducing our attachment to personal gains from the work done is the Gita's prescription for attaining equanimity. It has been held that this principle leads to lack of incentive for effort, striking at the very root of work ethic. To the contrary, concentration on the task for its own sake leads to the achievement of excellence – and indeed to the true mental happiness of the worker. Thus, while commonplace theories of motivation may be said to lead us to the bondage or extrinsic rewards, the Gita's principle leads us to the intrinsic rewards of mental, and indeed moral, satisfaction.

Work results
The Gita further explains the theory of "detachment" from the extrinsic rewards of work in saying:

If the result of sincere effort is a success, the entire credit should not be appropriated by the doer alone.
If the result of sincere effort is a failure, then too the entire blame does not accrue to the doer.
The former attitude mollifies arrogance and conceit while the latter prevents excessive despondency, de-motivation and self-pity. Thus both these dispositions safeguard the doer against psychological vulnerability, the cause of the modem managers' companions of diabetes, high blood pressure and ulcers.

Assimilation of the ideas of the Gita leads us to the wider spectrum of "lokasamgraha" (general welfare) but there is also another dimension to the work ethic - if the "karmayoga" (service) is blended with "bhaktiyoga" (devotion), then the work itself becomes worship, a "sevayoga" (service for its own sake.)

Along with bhakti yoga as a means of liberation, the Gita espouses the doctrine of nishkamya karma or pure action untainted by hankering after the fruits resulting from that action. Modern scientists have now understood the intuitive wisdom of that action in a new light.

Scientists at the US National Institute of Mental Health in Bethesda, found that laboratory monkeys that started out as procrastinators, became efficient workers after they received brain injections that suppressed a gene linked to their ability to anticipate a reward. The scientists reported that the work ethic of rhesus macaques wasn't all that different from that of many people: "If the reward is not immediate, you procrastinate", Dr Richmond told LA Times.

(This may sound a peculiarly religious idea but it has a wider application. It could be taken to mean doing something because it is worthwhile, to serve others, to make the world a better place – ed.)

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. At the initial stages when engaging in a relationship, the mind may wander and go to different places. But we must have a clear aim, a clear focus, a single pointed direction. Thereafter the mind will not wander in different places. The mind will remain on only one.
.

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.
The driving forces in today's businesses are speed and competition. There is a distinct danger that these forces cause erosion of the moral fiber, that in seeking the end, one permits oneself immoral means - tax evasion, illegitimate financial holdings, being "economical with the truth", deliberate oversight in the audit, too-clever financial reporting and so on. This phenomenon may be called as "yayati syndrome".

In the book, the Mahabharata, we come across a king by the name of Yayati who, in order to revel in the endless enjoyment of flesh exchanged his old age with the youth of his obliging youngest son for a thousand years. However, he found the pursuit of sensual enjoyments ultimately unsatisfying and came back to his son pleading him to take back his youth. This "yayati syndrome" shows the conflict between externally directed acquisitions (extrinsic motivation) and inner value and conscience (intrinsic motivation.)

Our mind is like a Computer, continuously programmed since our childhood along with some vasanas from our previous birth. This programming is both good and bad for ourselves, a healthier programming makes us a productive and happy individual, while a bad program may turn us into a unproductive. If we choose to surrender our Mind, Ego and operate from that realm, it is like asking a person to live with his brain defunct!! It will be a futile exercise.

This is one reason why such an exercise of surrendering mind, ego etc fails in the real world. Man is a biological machine, and he cannot operate without those necessary components of his software.
Management needs those who practice what they preach
"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. "I am the strength of those who are devoid of personal desire and attachment. O Arjuna, I am the legitimate desire in those, who are not opposed to righteousness," says Sri Krishna in the 10th Chapter of the Gita.

In conclusion
The despondency of Arjuna in the first chapter of the Gita is typically human. 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.)

When Arjuna got over his despondency and stood ready to fight, Sri Krishna reminded him of the purpose of his new-found spirit of intense action - not for his own benefit, not for satisfying his own greed and desire, but for the good of many, with faith in the ultimate victory of ethics over unethical actions and of truth over untruth.

Sri Krishna's advice with regard to temporary failures is, "No doer of good ever ends in misery." Every action should produce results. Good action produces good results and evil begets nothing but evil. Therefore, always act well and be rewarded.

My purport is not to suggest discarding of the Western model of efficiency, dynamism and striving for excellence but to tune these ideals to India's holistic attitude of " lokasangraha" - for the welfare of many, for the good of many. There is indeed a moral dimension to business life. What we do in business is no different, in this regard, to what we do in our personal lives. The means do not justify the ends. Pursuit of results for their own sake, is ultimately self-defeating. ("Profit," said Matsushita-san in another tradition, "is the reward of correct behavior." – ed.)

A note on the word "yoga".
Yoga has two different meanings - a general meaning and a technical meaning. The general meaning is the joining together or union of any two or more things. The technical meaning is "a state of stability and peace and the means or practices which lead to that state." The Bhagavad Gita uses the word with both meanings.


M.P.Bhattathiri.



Let us go through what scholars say about Holy Gita.

"No work in all Indian literature is more quoted, because none is better loved, in the West, than the Bhagavad-gita. Translation of such a work demands not only knowledge of Sanskrit, but an inward sympathy with the theme and a verbal artistry. For the poem is a symphony in which God is seen in all things. . . . The Swami does a real service for students by investing the beloved Indian epic with fresh meaning. Whatever our outlook may be, we should all be grateful for the labor that has lead to this illuminating work."
Dr. Geddes MacGregor, Emeritus Distinguished Professor of Philosophy University of Southern California

"The Gita can be seen as the main literary support for the great religious civilization of India, the oldest surviving culture in the world. The present translation and commentary is another manifestation of the permanent living importance of the Gita."
Thomas Merton, Theologian

"I am most impressed with A.C. Bhaktivedanta Swami Prabhupada's scholarly and authoritative edition of Bhagavad-gita. It is a most valuable work for the scholar as well as the layman and is of great utility as a reference book as well as a textbook. I promptly recommend this edition to my students. It is a beautifully done book."
Dr. Samuel D. Atkins Professor of Sanskrit, Princeton University

"As a successor in direct line from Caitanya, the author of Bhagavad-gita As It Is is entitled, according to Indian custom, to the majestic title of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. The great interest that his reading of the Bhagavad-gita holds for us is that it offers us an authorized interpretation according to the principles of the Caitanya tradition."
Olivier Lacombe Professor of Sanskrit and Indology, Sorbonne University, Paris

"I have had the opportunity of examining several volumes published by the Bhaktivedanta Book Trust and have found them to be of excellent quality and of great value for use in college classes on Indian religions. This is particularly true of the BBT edition and translation of the Bhagavad-gita."
Dr. Frederick B. Underwood Professor of Religion, Columbia University

"If truth is what works, as Pierce and the pragmatists insist, there must be a kind of truth in the Bhagavad-gita As It Is, since those who follow its teachings display a joyous serenity usually missing in the bleak and strident lives of contemporary people."
Dr. Elwin H. Powell Professor of Sociology State University of New York, Buffalo

"There is little question that this edition is one of the best books available on the Gita and devotion. Prabhupada's translation is an ideal blend of literal accuracy and religious insight."
Dr. Thomas J. Hopkins Professor of Religion, Franklin and Marshall College

"The Bhagavad-gita, one of the great spiritual texts, is not as yet a common part of our cultural milieu. This is probably less because it is alien per se than because we have lacked just the kind of close interpretative commentary upon it that Swami Bhaktivedanta has here provided, a commentary written from not only a scholar's but a practitioner's, a dedicated lifelong devotee's point of view."
Denise Levertov, Poet

"The increasing numbers of Western readers interested in classical Vedic thought have been done a service by Swami Bhaktivedanta. By bringing us a new and living interpretation of a text already known to many, he has increased our understanding manyfold."
Dr. Edward C Dimock, Jr. Department of South Asian Languages and Civilization University of Chicago

"The scholarly world is again indebted to A. C. Bhaktivedanta Swami Prabhupada. Although Bhagavad-gita has been translated many times, Prabhupada adds a translation of singular importance with his commentary."
Dr. J. Stillson Judah, Professor of the History of Religions and Director of Libraries Graduate Theological Union, Berkeley, California

"Srila Prabhupada's edition thus fills a sensitive gap in France, where many hope to become familiar with traditional Indian thought, beyond the commercial East-West hodgepodge that has arisen since the time Europeans first penetrated India. "Whether the reader be an adept of Indian spiritualism or not, a reading of the Bhagavad-gita As It Is will be extremely profitable. For many this will be the first contact with the true India, the ancient India, the eternal India."
Francois Chenique, Professor of Religious Sciences Institute of Political Studies, Paris, France

"It was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us"
Emerson's reaction to the Gita

"As a native of India now living in the West, it has given me much grief to see so many of my fellow countrymen coming to the West in the role of gurus and spiritual leaders. For this reason, I am very excited to see the publication of Bhagavad-gita As It Is by Sri A.C. Bhaktivedanta Swami Prabhupada. It will help to stop the terrible cheating of false and unauthorized 'gurus' and 'yogis' and will give an opportunity to all people to understand the actual meaning of Oriental culture."
Dr. Kailash Vajpeye, Director of Indian Studies Center for Oriental Studies, The University of Mexico

"The Gita is one of the clearest and most comprehensive one, of the summaries and systematic spiritual statements of the perennial philosophy ever to have been done"
__________________________________________Aldous Huxley

"It is a deeply felt, powerfully conceived and beautifully explained work. I don't know whether to praise more this translation of the Bhagavad-gita, its daring method of explanation, or the endless fertility of its ideas. I have never seen any other work on the Gita with such an important voice and style. . . . It will occupy a significant place in the intellectual and ethical life of modern man for a long time to come."
Dr. Shaligram Shukla Professor of Linguistics, Georgetown University

"I can say that in the Bhagavad-gita As It Is I have found explanations and answers to questions I had always posed regarding the interpretations of this sacred work, whose spiritual discipline I greatly admire. If the aesceticism and ideal of the apostles which form the message of the Bhagavad-gita As It Is were more widespread and more respected, the world in which we live would be transformed into a better, more fraternal place."
Dr. Paul Lesourd, Author Professeur Honoraire, Catholic University of Paris

"When I read the Bhagavad-Gita and reflect about how God created this universe everything else seems so superfluous."
Albert Einstein

"When doubts haunt me, when disappointments stare me in the face, and I see not one ray of hope on the horizon, I turn to Bhagavad-gita and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. Those who meditate on the Gita will derive fresh joy and new meanings from it every day."
Mahatma Gandhi

"In the morning I bathe my intellect in the stupendous and cosmogonal philosophy of the Bhagavad-gita, in comparison with which our modern world and its literature seem puny and trivial."
Henry David Thoreau

"The Bhagavad-Gita has a profound influence on the spirit of mankind by its devotion to God which is manifested by actions."
Dr. Albert Schweitzer

"The Bhagavad-Gita is a true scripture of the human race a living creation rather than a book, with a new message for every age and a new meaning for every civilization."
Sri Aurobindo

"The idea that man is like unto an inverted tree seems to have been current in by gone ages. The link with Vedic conceptions is provided by Plato in his Timaeus in which it states 'behold we are not an earthly but a heavenly plant.' This correlation can be discerned by what Krishna expresses in chapter 15 of Bhagavad-Gita."
Carl Jung

"The Bhagavad-Gita deals essentially with the spiritual foundation of human existence. It is a call of action to meet the obligations and duties of life; yet keeping in view the spiritual nature and grander purpose of the universe."
Prime Minister Nehru

"The marvel of the Bhagavad-Gita is its truly beautiful revelation of life's wisdom which enables philosophy to blossom into religion."
Herman Hesse

"I owed a magnificent day to the Bhagavad-gita. It was the first of books; it was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us."
Ralph Waldo Emerson

"In order to approach a creation as sublime as the Bhagavad-Gita with full understanding it is necessary to attune our soul to it."
Rudolph Steiner

"From a clear knowledge of the Bhagavad-Gita all the goals of human existence become fulfilled. Bhagavad-Gita is the manifest quintessence of all the teachings of the Vedic scriptures."
Adi Shankara

"The Bhagavad-Gita is the most systematic statement of spiritual evolution of endowing value to mankind. It is one of the most clear and comprehensive summaries of perennial philosophy ever revealed; hence its enduring value is subject not only to India but to all of humanity."
Aldous Huxley

"The Bhagavad-Gita was spoken by Lord Krishna to reveal the science of devotion to God which is the essence of all spiritual knowledge. The Supreme Lord Krishna's primary purpose for descending and incarnating is relieve the world of any demoniac and negative, undesirable influences that are opposed to spiritual development, yet simultaneously it is His incomparable intention to be perpetually within reach of all humanity."
Ramanuja

The Bhagavad-Gita is not seperate from the Vaishnava philosophy and the Srimad Bhagavatam fully reveals the true import of this doctrine which is transmigation of the soul. On perusal of the first chapter of Bhagavad-Gita one may think that they are advised to engage in warfare. When the second chapter has been read it can be clearly understood that knowledge and the soul is the ultimate goal to be attained. On studying the third chapter it is apparent that acts of righteousness are also of high priority. If we continue and patiently take the time to complete the Bhagavad-Gita and try to ascertain the truth of its closing chapter we can see that the ultimate conclusion is to relinquish all the conceptualized ideas of religion which we possess and fully surrender directly unto the Supreme Lord.
Bhaktisiddhanta Saraswati

"The Mahabharata has all the essential ingredients necessary to evolve and protect humanity and that within it the Bhagavad-Gita is the epitome of the Mahabharata just as ghee is the essence of milk and pollen is the essence of flowers."
Madhvacarya

Yoga has two different meanings - a general meaning and a technical meaning. The general meaning is the joining together or union of any two or more things. The technical meaning is "a state of stability and peace and the means or practices which lead to that state." The Bhagavad Gita uses the word with both meanings. Lord Krishna is real Yogi who can maintain a peaceful mind in the midst of any crisis."
Mata Amritanandamayi Devi.

Karma, Bhakti, and Jnana are but three paths to this end. And common to all the three is renunciation. Renounce the desires, even of going to heaven, for every desire related with body and mind creates bondage. Our focus of action is neither to save the humanity nor to engage in social reforms, not to seek personal gains, but to realize the indwelling Self itself.
Swami Vivekananda (England, London; 1895-96)

"Science describes the structures and processess; philosophy attempts at their explaination.----- When such a perfect combination of both science and philosophy is sung to perfection that Krishna was, we have in this piece of work an appeal both to the head annd heart.
" ____________Swamy Chinmayanand on Gita

I seek that Divine Knowledge by knowing which nothing remains to be known!' For such a person knowledge and ignorance has only one meaning: Have you knowledge of God? If yes, you a Jnani! If not, you are ignorant.As said in the Gita, chapter XIII/11, knowledge of Self, observing everywhere the object of true Knowledge i.e. God, all this is declared to be true Knowledge (wisdom); what is contrary to this is ignorance."
Sri Ramakrishna

Maharishi calls the Bhagavad-Gita the essence of Vedic Literature and a complete guide to practical life. It provides "all that is needed to raise the consciousness of man to the highest possible level." Maharishi reveals the deep, universal truths of life that speak to the needs and aspirations of everyone.
Maharshi Mahesh Yogi

The Gita was preached as a preparatory lesson for living worldly life with an eye to Release, Nirvana. My last prayer to everyone, therefore, is that one should not fail to thoroughly understand this ancient science of worldly life as early as possible in one's life.
--- Lokmanya Tilak

I believe that in all the living languages of the world, there is no book so full of true knowledge, and yet so handy. It teaches self-control, austerity, non-violence, compassion, obedience to the call of duty for the sake of duty, and putting up a fight against unrighteousness (Adharma). To my knowledge, there is no book in the whole range of the world's literature so high above as the Bhagavad-Gita, which is the treasure-house of Dharma nor only for the Hindus but foe all mankind. --- M. M. Malaviya

Let us go through what scholars say about ancient India



"India was the mother of our race and Sanskrit the mother of Europe's languages. She was the mother of our philosophy, mother through the Arabs, of much of our mathematics, mother through Buddha, of the ideals embodied in Christianity, mother through village communities of self-government and democracy. Mother India is in many ways the mother of us all."

- Will Durant

"If there is one place on the face of this Earth "where all the dreams of living men have found a home "from the very earliest days when Man began the dream of"existence, it is India."

- Romain Rolland - French Philosopher 1886-1944


It is opposed to their (Hindus) foreign origin, that neither in the Code (of Manu) nor, I believe, in the Vedas, nor in any book that is certainly older than the code, is there any allusion to a prior residence or to a knowledge of more than the name of any country out of India. Even mythology goes no further than the Himalayan chain, in which is fixed the habitation of the gods... .To say that it spread from a central point is an unwarranted assumption, and even to analogy; for, emigration and civilization have not spread in a circle, but from east to west. Where, also, could the central point be, from which a language could spread over India, Greece, and Italy and yet leave Chaldea, Syria and Arabia untouched? There is no reason whatever for thinking that the Hindus ever inhabited any country but their present one, and as little for denying that they may have done so before the earliest trace of their records or tradition.

- 1841 M.S. Elphinstone, the first governor of the Bombay Presidency



REF.bbt.org, kamakoti.org, amritapuri.org, mahrshi.com, sai.org,chinmaya.org , vivekanada.org,neovedanta/gospel.com, spirituality.indiatimes.com, bhavan's journal.

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