Thursday, 30 April 2015

ACKNOWLEDGEMENT



Any accomplishment requires the effort of many people and this work is not different. First of all, I thank my Web Journalism Sir, Mr. Sunil Ghume and the entire team.
I express my acknowledgement to Mr. Pramod Chunchuwar, Head of all Journalism course organiser of the MUMBAI MARATHI PATRAKAR SANGH, Mumbai for the encouragement and motivation. I would like to thank to Mr.Devadas Matale President and all executive committee members of MUMBAI MARATHI PATRAKAR SANGH whose encouragement and co-operation helped me great to complete my course of web journalism.
I also want to express my sincere thanks to all my colleagues and well-wishers, whose guidance and support were instrumental in accomplishing this task.


                                                                                           Ashok Kumar Mishra


CONCLUDED IDEAS ON THE RAMAYANA

CONCLUSION
To conclude a story like Ramayana is not only to give a brief of the content of the present work but also to integrate Ramayana into even a larger frame and try to explain it from a scientific point of view. A larger frame of integration of this story has to be within the Hindu philosophy framework itself, particularly the Advaita Vedanta philosophy that is focused primarily on the relationship between consciousness and matter. It is on this account that Ramayana as divine play as in Hindi 'lila' falls into the category of Advaita Vedanta way of thinking. Thus according to Advaita Vedanta, nothing really exists but consciousness and whatever seems to be created is just Maya, the illusory play that is unreal and without any consistency. Following such a vision of existence we might nevertheless ask who is real and what is the extent of the whole lack of reality, illusion as Maya as is pertinent to Ramayana story. Players like Rama, Sita, Dasharatha, Vasishtha and all the others, they do not exist as far as the material body is concerned but do exist at the conscious level as far as their individual consciousness is manifested. Advaita Vedanta philosophy points out in clear terms that the level of existence of anything is given by the level of consciousness. Thus Rama and Sita as embodiments of the divine itself have the most advanced level of consciousness although their bodies are as perishable as of any other human being. As the story tells, the two major incarnations of divinity gradually become awaken and able to understand their material condition, material bodies as shells constructed over the only reality that is the consciousness. The whole scenario unfolds as the conditions of the cosmic Karma are ripe and things have to happen in a certain way as you had done in your previous birth. The cosmic Karma is of utmost importance. Once the cosmic radiation has produced the necessary changes at the level of consciousness of humanity things start to manifest and actions evolve as such. Many questions arise. How are players selected? How do they become aware that they have a certain role to play? What is the degree of freewill and of determination? How various groups or communities manifest in such circumstances? First of all the cosmic influence occur at the level of the entire humanity and does not target any particular group. By group is understood not a certain community of people linked to a specific geographical area but any individual who shares the same values at spiritual level. As such, although we might say that Hindus live mainly in India, but people who share similar interests from another part of the world belong to the Hindu group.
 Thus the cosmic emission once manifested, affects all the people on earth with the same intensity, but any particular group reacts in a specific way according to own degree of maturity as far as the divine revelation is concerned. Certainly a story like Ramayana can be accomplished only by a community that is the custodian of the virtues of humanity at that time. Thus when the cosmic emission arrives, the necessary conditions for the fulfilment of such a story begin to materialize primarily in the area where that community form a majority and on other individuals of similar affinity that are dispersed all over the world. That community creates also conditions for the specific players to arrive. A man like Valmiki is born, other saints and sages incarnate in that environment in order to fulfil the cosmic Karma and as such to reinforce Dharma. As Ramayana tells, players awaken each other; they gather one by one and construct the circumstances for the divine play to start. High spiritual people descend from heaven in mortal bodies, gradually they become aware about what they are supposed to do and the play starts in full swing. Although there is a high determinism entrenched within the whole drama, there is free will as well. In so, all souls involved can acquire merit or can even be downgraded as far as their next incarnation is concerned. All souls descended except Rama, his brothers and Sita are subject to spiritual evolution if they play well or involution if not. Thus such a play is a serious game having deep consequences both on earth and the parallel world, the world of heaven. Today's  science  is  very  much  concerned  with  the  issue  of   parallel   worlds triggered at the  beginning of the 20th century by the advent of quantum physics. The   evolution of the concept of quantum physics has deepened   science   into a crisis   of   identity   especially in the last 20 years. The issues are of utmost importance as the very existence of the material world that was firmly entranced as being real before the emergence of quantum physics, is at stake. Experiments in  quantum  physics  point  out  without  doubt  that  the  world  at   atomic  and subatomic  level  are  non-existent  as far as having an independent reality but are dependent  on  the  observer.  In other words the consciousness of the observer is the main cause to produce a reality that is detectable with our senses. As the universe is made of atoms, the inescapable conclusion is that the universe is not real. Thus the material universe exists only as far as its inhabitants create it out of their consciousness. These findings create enormous implications; the Ramayana story itself can be seen from such a perspective. The entire game of Ramayana is a divine play (Lila) triggered by causes at level. But these cosmic causes have to create  a reality  on  earthly  ground  and  as such influence  the  consciousness  of people to create conditions and run the whole play. As only consciousness is able to create, the creation that follows is dependable on various minds to produce the   necessary   reality of the entire   game. Thus   some powerful minds  are necessary  in  the  beginning  in order  to start,  these  minds  being  able to create future  players  and   the   entire  material   configuration   necessary.  Once the conditions are properly done, the divine is determined to intervene and as the story tells in own words "the divine gives a boon" that is a blessing in a form that the Tapasvin ('one who performed austerities') asks for. These kinds of blessings are of a great variety as the Hindu spiritual literature is full of such stories, but the biggest blessing is when the divine is determined to come as incarnation that was the case of Lord Rama as 'Lila Avatar'.      



Sunday, 26 April 2015

RAMAYANA'S TIP FOR GOOD GOVERNANCE

Ramayana’s Tip for Good Governance

The Ramayana, the saga of Rama's life written by Valmiki, is widely acclaimed as among the greatest of all Indian epics. The narrative is regarded as a veritable treatise on social sciences, offering lessons that transcend both time and space. In fact, this famous Grantha carries useful tips on ethics and values, statecraft and politics, and even general and human resources management.
The Ramayana can serve as a useful reference book for those willing to learn. With Rama Rajya as a model for good governance, the Ramayana is a must read for practitioners of statecraft. 
The Ramayana, the saga of Rama's life written by Valmiki, is widely acclaimed as among the greatest of all Indian epics. The narrative is regarded as a veritable treatise on social sciences, offering lessons that transcend both time and space. In fact, this famous Grantha carries useful tips on ethics and values, statecraft and politics, and even general and human resources management. 
The Ramayana can serve as a useful reference book for those willing to learn. With Rama Rajya as a model for good governance, the Ramayana is a must read for practitioners of statecraft. The Ayodhya Kanda, the second chapter, contains comprehensive lessons on good governance. When Bharata, the younger brother of Rama, goes to meet the latter in the forest to request him to return to Ayodhya and rule, the two brothers enter into a long and instructive dialogue.  Rama counsels Bharata on governance. From quality of ministers and the importance of strategy sessions, to temperance in administration to justice, Rama expounds on all the subtleties of statecraft in a lucid manner. Apparently, Rama seems to be inquiring of Bharata his well-being, whether all is well at Ayodhya - in fact, however, in the process, the lessons on effective governance are offered in a powerful manner. A critical factor in good governance is the quality of ministers. Rama asks Bharata whether he has appointed courageous, knowledgeable, strong-willed men with a high emotional quotient as his ministers, because quality advice is the key to effective governance. 
The emphasis is on competence and confidentiality. Rama's advice to Bharata is to take a decision on a complex issue neither unilaterally nor in consultation with too many people. There should be an efficient core group.  A good administrator can ensure high returns from minimum investments. Rama tells Bharata to prefer one wise man to a thousand fools as it is the wise that can ensure prosperity during an economic crisis. Even if there is one minister who is really effective, the king will gain immensely. Appointing tested men of noble lineage and integrity for strategic positions is the key to successful government. Moderate taxes should be levied on the people, lest they revolt. Rama wants Bharata to treat his soldiers well and pay their legitimate wages on time. Delays in payment of wages and other allowances that make the soldiers disturb and depress which can lead to dangerous consequences. Trade and agriculture are important and Rama wants Bharata to ensure good irrigation facilities rather than being overly dependent on rains. Traders need to be ensured of a fear-free environment and their grievances should be redressed promptly. Protecting the forests and maintaining livestock have also been dealt with as important aspects of effective governance. In fact, the vision of the Ramayana has eternal relevance. Law and justice, finance and business, corruption framing of innocents for monetary gains, injustice to the poor are all mentioned. Rama's words of advice to Bharata are as relevant today as they were in the Treta period, the time when Rama appeared. For the benefit of present and future generations, Rama gave valuable tips to Bharata on good governance. We should focus on this aspect rather than on outward worship.                                                                     



RAM RAJYA :THE IDEAL GOVERNANCE

RAM RAJYA: THE IDEAL GOVERNANCE

Lord Shri Ram established ideal governance in ‘Treta Yug’, popularly known as Ram Rajya’. This ideal administration or rule is still regarded as symbol of a happy and blissful life. Rama Rajya should not be mistaken as only the rule of comforts and amenities but it is the pious and virtuous conduct, behavior and thoughts of residents which makes any governance equivalent to Ram Rajya. Let us know some important characteristics of Ram Rajya. Ram Rajya was the RULE OF LAW where Dharm and Civil Administration worked together, in complete HARMONY, to ensure that the Sanatan Dharm, i.e. the Dharmic laws, and the Civil Laws were appropriate, and harmonious for the welfare of the entire society on equal opportunity basis. Such type of rule had only been possible during the time of Ram and some of his successor.
Goswami Tulisdas says in Shri Ramcharit Manas:
The citizens of Rama Rajya were self disciplined, followers of ethical rules and conduct and were free from all sorts of diseases. The citizens were scholars, educated, skilled and intelligent. There was no jealousy and enmity among them. All of them were engrossed in religious acts and deeds and were selfless. They were calm, peaceful and blissful due to their altruistic attitude and approach. There was no currency in Ram Rajya and no one was poor. All daily use items were available at no cost therefore they were far from the tendency of hoarding. The citizens of Ram Rajya were not pleasure seeking and sensualistic, but they were dutiful and contended.
The reason being, that it is certainly not easy to have a fair and just rule of law. By fair and just rule of law, we mean the King, i.e. the head of civil administration invariably has to make compromises for the purpose of proper administration. Administration of civil laws, fairly, is certainly not easy.
But it was done in Ram Rajya. It has been an accepted belief throughout the ages, that if the King rules his kingdom fairly and impartially, he also gets the blessings of the Cosmos or God. And this is exactly what was happening in Ram’s administration. Because of completely fair and just rule of law, even the children of people living in the kingdom never met untimely death.
The king has to make compromises in providing justice for various reasons; sometimes to APPEASE his public. It is often said that Shri Ram, for the purpose of establishing People Sensitive Administration, DISOWNED Mata Sita, although she had earlier successfully passed the dreaded Agni Pariksha test.
The other thing that is important to understand is that for the first time representative of Vaanars were given a permanent seat in Ayodhya. We know that Vaanars were Evolved Humans who were living in forest, or VAN. They were treated very badly and as animals by the Kingdoms. Even Parashuram’s pursuits failed to provide desired result. Shri Ram stayed in the forest for fourteen years for proper settlement and rehabilitation of Vaanars and also won the all important battle against Rakshas, killing Ravan.
This provided for the first time an opportunity to Shri Ram to tell the kingdoms that Vaanars would have equal stake in the growth and development of the world. Ram Rajya was thus not a rule for Ayodhya, but for all Humanity. The idea of Ram Rajya is still explored. Every Government tries to implement ideal governance to the common people.


Monday, 20 April 2015

RAMAYANA AND PERSONAL LIFE

RAMAYANA AND PERSONAL LIFE

Is the Ramayana, comprising as it does stories from ancient times, practically relevant today? The simple answer is -Yes, it is relevant because the stories, though from an ancient setting, embody timeless values.
From “me” to “we”
One of the primary values that it conveys selfless sacrifice is especially relevant in our present times that are characterized by obsessive selfishness. Contemporary culture largely glamorizes the “me” paradigm, which impels people to seek their personal gratification without caring about its cost for others. When the same inconsiderate individualism causes us to neglect or manipulate the people around us our family members, our neighbors and colleagues, then it boomerangs to wound our heart, afflicting it with emotional ruptures and gnawing loneliness. Thus, the “me” paradigm, despite its instinctive appeal to our ego, is disastrously myopic. If we wish to have more satisfying and sustainable relationships, we need to rise from this myopic “me” paradigm to the holistic “we” paradigm. As this paradigm shift can be challenging, it is helpful, even essential, to have inspiring role models and narratives to draw from. For mining such inspiration, the Ramayana serves as an inexhaustible mother lode; it offers us a panorama of jewel like personalities who embody the spirit of sacrifice in various poignant real-life situations:
1.      The example of Rama’s sacrifice in accepting the sentence of exile despite having committed no fault just to preserve the word of honor of his father, king Dasharatha, points the way to bridging the ever expanding parent-children generation gaps.
2.      The example of Sita’s sacrifice in preferring the dangers of the forest to the security of the palace offers a stirring example of valuing the marital bond that has become much devalued due to an increasingly casual approach to sexuality and matrimony.
3.      The example of Lakshmana’s sacrifice in choosing to stand unflinchingly by the side of his elder brother during the latter’s hour of crisis and thereby gaining a profound mutually enriching bond can serve as an antidote for the superficial relationships that characterize today’s siblings.
4.      The example of Bharata’s sacrifice in resolutely refusing the kingdom meant for Rama can offer a signal lesson for the many succession battles among children that break open after the death of a wealthy parent and sometimes even before the death.
Inspiration, not imitation
At this point, we may object, “If we sacrifice like this in today’s self-centered culture, we will be exploited.” That’s possible and that is why the Ramayana tradition offers the examples of its protagonists not for imitation but for inspiration, not for duplication of the particulars of their sacrifices, but for appreciation of the principle of sacrifice. As our relationships and interactions occur in real life, we need to consider the various contexts and their implications before we decide how to apply the spirit of sacrifice in our lives.
Lest we feel that the spirit of sacrifice is entirely inapplicable today, we need to look no further than popular team sports like cricket or soccer which throws up both jarring incidents when a self-seeking player chases after a personal milestone at the cost of the team’s success and uplifting instances when a sacrificing player puts aside individual glory for the sake of the team’s victory. If sacrifice plays a valuable, even critical, role in a relatively frivolous activity like team-sports, then how much more indispensable will be its role in real life relationships which are also like teams, but teams that last much longer and mean much more to us?
Shades of black
The Ramayana complements these examples of heroic selflessness with examples of tragic selfishness and its unfortunate consequences. Significantly, it demonstrates these ramifications of selfishness through characters with varying shades of blackness:
1.      At the pitch dark end of the spectrum is the epitome of ungodliness, the demon-king Ravana, who due to his selfish lust, commits innumerable atrocities and finally meets his nemesis when his evil eye extends to Sita, the goddess of fortune.
2.      Toward the middle of the spectrum is the monkey-king Vali, who lets him be misled by a hasty and nasty misjudgment about his brother Sugriva’s mentality and so selfishly dispossesses the latter of home, wealth and family, and eventually meets his own end in a heart-rending fratricidal showdown.
3.      At the bright end of the spectrum is the queen Kaikeyi, whose temporary spell of selfishness perverts her from her normal kindness, gentleness and wisdom to an uncharacteristic cruelty, harshness and folly that causes agony to her family members, brings about the anguished death of her husband and subjects her to a lifelong regret for her insane self-obsession.
Thus, the Ramayana by illustrating its caveats about selfishness not just through outright ungodly characters but also through godly persons who succumb temporarily to selfishness inspires all of us to keep up our guard against selfishness and thereby prevent it from sabotaging our relationships.
Redefining the “we”
If this message of sacrifice as a means to deep fulfilling human relationships was all that the Ramayana offered to the world today, then that message in anode itself would be valuable. But the Ramayana’s gifts are much greater and deeper.
The central hero of the Ramayana is not a human being, but the Supreme Being. Rama is an incarnation of the Supreme Lord playing the role of a human being.
So the bonds of all the associates of Rama with him are examples of the human-divine relationship that is far more lasting than the best human-human relationship. All human-human relationships, even if fulfilling, are ultimately distressing due to the inevitability of rupture at death. But the human divine relationship, when understood as a spiritual relationship between the eternal soul and the eternal Supreme, is eternal and eternally fulfilling.
The Supreme Lord possesses fully and forever the six opulence beauty, wisdom, strength, wealth, fame and renunciation whose fractional and fleeting presence in worldly people attracts our heart to them. Lord Krishna indicates that the attractive features that worldly people possess ultimately originate from him when he states in the Bhagavad-gita, “Know that all beautiful, opulent and glorious creations spring from but a spark of my splendor.” Just as the complete fire can provide far greater warmth than a tiny spark, the Supreme Lord can provide far greater warmth of love for our hearts than any worldly person.
In fact, the Lord descends as his various avataras to offer us this supreme warmth and ultimate fulfillment. The Bhagavad-gita indicates that when we understand the true transcendental nature of the Lord’s pastimes the incredible loving exchanges between the Lord and his devotees that comprise their heart, then the desire to have a similar loving relationship gets kindled in our heart and that desire when fully developed helps us attain the Lord’s eternal abode, where we eternally rejoice in love with him.
But developing our relationship with the Lord, like developing any other relationship, requires commitment and sacrifice. If we miss this essential point, then we end up conflating authentic spiritual life with the inanity of ritual religiosity or the “feel-good” sentimentality of new-age spirituality or any other similar form of shallow or shadow spirituality. The Ramayana conveys the necessity and the glory of sacrifice in the service of God through its refreshing portraits of extraordinary and ordinary persons who achieved deep devotional relationships with the Lord by activating their individual spirit of sacrifice.
To summarize, the Ramayana’s perennial relevance lies in its power to inspire us to broaden our consciousness from “me” to “we” and to momentously expand the definition of “we” from the human-human paradigm to the human-divine paradigm.


Sunday, 19 April 2015

HANUMAN-TOP CLASS MANAGEMENT SKILLS

Hanuman-Top class management skills


Competence, Courage, Communication, Commitment and Compass are known 5 Cs of corporate leadership skills and requirements. In critical meetings with CEO for performance evaluation of senior managers to identify marked class skilled personnel to be put on fast track for their promotions and identifying potential leaders for running the corporation, above five Cs are usually examined on a scale of one to ten and their ranks determined.
Competence is skills and qualifications and compass is integrity and the rest are straight forward. Hanunman's 4 Cs are well known to all of us and let us look at his 5th C, the communication skills. A scene from Ramayana, Rama and Lakshmana while walking in search of Sita meet Hanuman who is in the disguise of a Brahmin, for the first time in Kiskinda where he was living with Sugriva in exile. The moment he sets his eyes on Rama he identifies he is the only guy qualified to restore back the throne to my boss Sugriva and carefully addresses them and examines the brothers from Ayodhya. When he finishes his initial address Kamban says Rama asks Lakshmana Who is this master of words, embodiment of speaking skill. Such was the wisdom of Maruti's words Rama melted like a butter and was ready to sign any agreement even at the cost of his reputation as he realised Hanuman is the essential minister for the job at hand " locating and bringing back Sita".
Again another situation In the Ramayana, Vibishana with four his trusted aides were waiting for an answer from Rama whether his surrender will be accepted. Rama calls for an emergency discussion with his top core group of Generals - Whether to take Vibhishina or not - Sugriva, Jambhavan and Neelan say "No" and justifies with valid and sound reasons for not taking him - Rama then looks at Pawana Putran, Vayu Kumaran, Bajrang Vali for his opinion and Veer Hanuman starts slowly analysing the situation. He says "Yes" - take him along and explains why? In Yudha kanda, it is attributed to Maruti negating other senior’s opinion but taking the entire leadership with his wisdom and logic and is the best piece of oratory in Ramayan. Rama and others are spell bound when he finishes and Rama readily consents and endorses his desire to follow Hanuman’s advice. There are many more examples of Hanuman's management skill (The entire Sundra Kand is of his exploits, courage, commitment and decision making skills and assessment skills) that includes a beautiful one man commission report to Rama on his return from Lanka. Hanuman gets excellent result on his strategy of management and easily tops the list on performance evaluation.


Saturday, 18 April 2015

योग - धर्म का दर्पण

योग - र्धम का दर्पण

योग सभी धर्मों के मुख्य गुणों को अपने में संकलित किए हुए है। धर्म मौलिक,आध्यात्मिक,तात्विक,नैतिक,सामाजिक एंव व्यवहारिक विचारों का संग्रह है जो मनुष्यो को संगटठित करता है और आध्यात्मिक विकास का अवसर प्रदान करता है। धर्म जहाँ व्यक्ति व समाज के उत्थान का स्रोत है वहीं समाजिक मूल्यों के पालन करने का नियम भी है जिससे लोग अपने आपसी संबंधों का सामन्जस्य बनाएं। धर्म एक अदाकारी सिद्धांत है जो हर धर्म अपने समुदाय को आकर्षित व संगठित करता है। हर र्धम का मुख्य उद्देश्य मनुष्य के नैतिक एंव आध्यातमिक स्तर को ऊंचा उठाना होता है।  


योग में उपरोक्त गुणों की समानता है।योग मानव-देह एंव मन के व्यावहरिक प्रयोगात्मक पक्ष पर विशेष बल देता है तथा नैतिक व आध्यात्मिक उपलब्धि का उत्थान करता है। शरीर,मन एंव इंद्रियों के मल शोधन के लिए महर्षि पतंनजलि के योग में आठ अंग का वर्णन मिलता है। श्री महर्षि पतंनजलि मुनि के अनुशार इन योग अंगों के नाम हैं-यम,नियम,आसन,प्रणायाम,प्रत्याहार,धारणा,ध्यान और समाधि।

RAMAYANA TODAY

RAMAYANA- Management Principles

Management principles can be drawn from Ramayana today. Many institutes are trying to draw leadership lesson from the Ramayana.

Duty has the regular definition of a moral or legal obligation, a responsibility, or a task or action that someone is required to perform. However, in the context of the story of Ramayana, duty, or dharma, has a more specific interpretation. Dharma is a set of laws or principles carried out with the purpose of creating social and religious order in the society. In this story of Ramayana, many times this duty conflicts with other values or personal desires, forcing characters to compare the choices of following the dharma or fulfilling another human value. Within the context of the relationship between Rama and Sita in the story "The Ramayana of Valmiki", duty is worth the sacrificing of love, because his duty is fulfilled to maintain order within the society and above all, order is needed for a society to run well. For example, teamwork is an important principle in management, and Rama applied the same in search of Sita and was successful in the mission. Another one is in an organisation one must be treated affectionately which Rama did when he met Guhan and Vibhishana. Management principles such as encouraging lower category of employees, rewards for good work, self-motivation, decision-making, recognition, market survey, market exploitation, time management and the art of communication are aligned with instances in the epic. The book is a valuable one, giving new interpretation to Ramayana.
One of the most obvious incidences, in which use management principles is very clearly visible is that of Hanuman going to Lanka. His mission was to locate Sita there and give her Lord Ram’s message. When it became clear that Sita was in Lanka, Jamvant asked Hanuman to go there. He helped him in realising his true potential and motivated him to go in the enemy’s camp. Once mentally prepared for the job and reached there, first thing which Hanuman did was to completely analyse the situation in Lanka. He did a complete study about the Lankans, assessing their strengths and weaknesses, the various threats and opportunities which he had in the enemy’s camp. This is what management is all about-
·        Ascertaining the goals, or job to be done.
·        Getting mentally prepared for it.
·        Having a right plan.
·        Analyzing the strengths and weaknesses of the competitor and what threats and opportunities are there in the business.
This SWOT [strength, weakness, opportunities and threats] analysis is one of the most important aspects of modern day management. Moreover Jamvant motivating Hanuman is a classic example of a good Manager helping his personnel to realise their potential and acting accordingly. The other example which I would like to talk about here is that of good and bad managers. A good manager is the one, who can get his work done even from the rivals. In Ramayana Sughriv has shown some of the best managerial characteristics. As a successful manager he had Ram to work accordingly and got his kingdom back from a brother who was far mightier than him.
Using his managerial skills he even had Angad to work for him. Angad was the son of his brother whom he got killed by Ram. Had Sughriv been a bad manager then the same Angad would have proved to be his arch nemesis.In the same Ramayana, again and again Ravana has shown the signs of a bad manager, and hence led to the demise of his kingdom. From the starting itself he ignored the suggestions of his managers and got his kingdom in the state of war with Ram. Moreover during a crisis, a company needs its best of the managers to bail it out of the same. A good manager listens to what his subordinates has to say and tries to keep them together especially when the organization needs them the most. But Ravana’s mismanagement was responsible for Vibhishan [one of the wisest manager he should have listened to] leaving him amidst a crisis.
It is said that businesses are run on relations. A manager who can nurture good relations with the employees, clients and anyone in whose contact the organization and the manager comes in, can do wonders for his company. Lord Ram was very good at it. He was the master of nurturing relations. His prowess at it was so great that while Ravana was lying wounded in the battle field and was about to die, he shared some important lessons which he had learnt in his life. The same Ravana, who at the same time had not responded to Lakshman, when he was sent to seek Ravana’s wisdom by Ram, was more than happy in sharing his knowledge with Ram.All these examples and many more like this, tells us a great deal about management. For a manager there is lot to learn from our epics. Not just Ramayana, but Gita, Mahabharat and others as well have a lot to offer as management lessons.

Management and Ramayana
Management of any type, whether in business or some other human activity, in simplest of words is the act of bringing people together to work for achieving the desired goal. Broadly speaking management is defined by five functions –
1. Planning, 2.Organizing, 3.Leading, 4.Controlling and 5.Coordinating
Moreover, implementation, accepting and future forecast are also important factors in management of the task. There are number of books, journals, articles etc are available, which talks about various management theories. They explain management not only as a science but also as an art. Numerous research papers and case studies provide us real life experiences and examples of using these management theories in building an organization. But way before the modern day management gurus gave their theories, principles and concepts of management the great writers like Tulsidas, Valmiki etc had explained them in the ancient Hindu epics.If one studies these mythological books, then one can easily make out about the various management lessons which are taught in them. Every incidence teaches us a new lesson and in itself is a classic example of putting management at its best use and getting the work done.

Leading the Ramayana way

Leadership begins where logic ends, it surely gets lonely out there, but you show the valour, walk the talk, and your teammates are sure to follow you.  In the Ramayana, the battle leading to the climax was being played out. Would the exiled Rama edge out the evil Ravana, rescue his wife Sita whom the latter had abducted, and return home to reclaim kingship, or would he face defeat at the hands of Ravana’s massive army? Rama’s motley group of men and monkeys were no match for the evil Ravana’s forces and weaponry. Or so thought Vibhishan, Ravana’s brother who had defected to Rama’s side. Unable to contain his concerns, he questioned Rama: How will you defeat this huge army with your limited resources? The reply that Rama gave stands out as a great lesson in leadership, more on the role and importance of EI as one can ever come across.
As a charioteer, he told Vibhishan who listened with rapt attention; you have to make sure you have a clear vision, and a cause worth fighting for. In the case of Ramayana, the cause was to rescue his beloved Sita and the vision was to defeat the evil forces.  Many prominent industry leaders today opine that you need not necessarily have a vision; rather, taking one step at a time could be a much more practical way of going about, but I think that unless you have a vision, you will never be able to follow a trajectory. In the words of the great Mohandas Karamchand Gandhi, “The world steps aside to a person who knows where he or she is going.” In that parlance, unless you know where you are going, how will the world step aside and aid you in your pursuit? Gandhiji always chanted “Ram, Ram” and the words were uttered when he was shot. The non violent war for independence for India was devised by Mahatma Gandhi on the teachings of Ramayana. Coming back to the battlefield of Ramayana, Rama narrated to Vibhishan, that the four wheels of the chariot are character, courage, ethics, and valour. Character is the most fundamental thing for a leader. As a leader, you must know who you are and what you stand for and communicate the same to your people through actions rather than words. It is essential for a leader to walk the tall; leadership doesn’t come from a business card, nor does it respect. It is the ethics, the value system you embody that does the needful. Courage in this scenario would be the ability to take unpopular decisions, while valour is the courage to defend those very decisions. In the event of an unpopular decision, and such decisions are a part and parcel of a leader’s life since leadership begins where logic ends, it surely gets lonely out there, but you show the valour, walk the tall, and your teammates are sure to follow you.
Rama continued to enumerate what the horses drawing the chariot stood for. They are, he said with gusto, strength, energy, and passion. In a battle, you must have the strength to discriminate between the right and wrong, and the zeal and perseverance to keep working towards your goal. The four reins of a horse, he went on to say, are forgiveness, compassion, consistency, and equanimity. It is essential to touch the hearts before you ask for the hand. Touching heart needs compassion and forgiveness. Consistency and equanimity are hallmark of character which creates trust with the followers.
The chariot’s wheels, the horses, and their reins are among the most important of a warrior’s (and therefore a leader’s) repertoire: The weaponry: knowledge, strategy, intelligence, skills, commitment, and a restraint of ego—these are the weapons that will help us win this mammoth battle, proclaimed Rama to his army and Vibhishan before leading them into the epic struggle. “Arm yourself with these and no war will be lost,” he told them. After a spirited battle, his army—the motley group of men and monkeys defeated the heavily equipped Ravana and his forces.
The way the Ramayana portrays the essential attributes of a leader is a revelation. Many of today’s thinkers analyze too much and thus lose the charm of simplicity. You might wonder as to how one person can possess all these qualities. Well, one need not master all of them. No great leader has been exceptional in all of them. They, like each one of us, were strong in a few of the attributes mentioned above, which provided core strength to their leadership. 
You need to be consistent in your approach to different people, no matter who they are and where they are coming from. Leadership calls for consistency, one of the reins of the horse, as the Ramayana so beautifully enumerates. Keep the words of the charioteer in mind and results are sure to follow. As leaders, you might be doing 200 things, from inspiring to coaching to strategizing but nothing will be accounted for if you don’t produce results. And the best way to produce results is the ability to motivate yourself and inspire your team to achieve your goal. That’s what leadership, as well as the essence of Rama’s words, is all about.


Friday, 17 April 2015

INDIA IN THE PAST AND TODAY

INDIA IN THE PAST AND TODAY


There have been numerous debates regarding the decline of Indian culture that subject being more relevant today than ever. Along centuries India flourished and declined like many other cultures of the world. However, there has to be mentioned that some cultures of the world have been completely extinguished, but the Indian culture managed to survive no matter how bad has been damaged. As history ascertains, the cultural destruction of India occurred during and after great violence, invasions and other forms of foreign interventions having the aim to conquer a territory and enslave its population.

RELEVANCE OF THE RAMAYANA TO THE PRESENT DAY WORLD

       GENERAL INFORMATION

God is great and bountiful. He gives us life, energy and resources to enjoy and share. According to the Hindu Mythology, he has also given us books on wisdom and knowledge in the form of four Vedas and Upanishads. But somewhere down the line, in the mad race of becoming modern, we Indians began aping the west in all spheres of life; we keep committing the same mistakes as the west and do not learn from them. Slowly and gradually we are reverting to our old and rich cultural heritage as well as the teachings, which can be applied universally to different arenas including administration. The American style of business management is more or less dependent on empirical studies, scientific approaches and mathematical derivations. The Japanese form of management is based on the art form of management whereas the Indian style is based on wisdom and knowledge. The Indian form concentrates more on the content (knowledge) rather than on the ‘form’ or outward appearance. The Indian businesses must be run through citations and should adopt latest advanced technologies and also practices mentioned in Indian culture. Though both epics have grandeur and scale, the Ramayana is a much more focused story with fewer characters. It is the Mahabharata that is the real colossus. The Ramayana is about a much revered God while Mahabharta is not, even though it has Krishna and the bhagwad gita. Krishna is more strategists and a king, a friend and an advisor to the Pandavas. The Krishna people worship is the playful Gokul Cowherd, the slayer of Kansa, the boy who performed miracles in His Childhood. It is a deeply complex and intricately layered with sub-plots. However, both of these epics are hard wired into our collective psyche. They both are classics that serve every age with knowledge, wisdom and truth. It is said of Mahabharat that whatever is not in it, does not exist in this world. The pace, grandeur, inscrutable genius of construction, its range and variety, its darkness and its heart – The Gita brings a great learning not only to individuals but also to the corporate world. The eklavya and Amba are blessed with extraordinary gifts in their lives. The Ramayana is more linear – Rama is an ideal son, brother, husband and the king.
The field of business and leadership has been enriched by learning’s from various disciplines of knowledge. This paper attempts to find out whether we can draw corporate leadership learning’s from our great epic – Ramayana and apply to the business world for betterment. Some striking similarities have also been found in the kautilaya’s arthshastra as well as Ram’s teachings for excellent corporate governance. This paper expounds the various teachings of Lord Rama conveyed greatly through their actions thus drawing upon the insights which individuals and the organizations can use to grow and prosper. An attempt has been made to assimilate the spirit of these epics for application in the field of daily management practice and in the wider arena of creating better individuals and in turn better corporate world.
In recent years, the Western management education and training citadels such as Harvard, Kellogg, Wharton and several others have experienced persistent failure of their modern management technology to inspire executive trainees and students to stay perpetually motivated in the face of growing challenges posed by economic liberalization and globalization trends sweeping across the world. Hence, modern management minds are looking for solutions beyond the reservoir of Western management thoughts and practices. They have examined and experimented with the Japanese and Chinese systems of management. Of late, their focus has shifted to Indian philosophy to find solutions to reoccurring irritants in efficient management practices. As a step in this direction, Western management executives, particularly in USA, are being cajoled to put purpose before self during retraining sessions at institutions of management learning. It is Veda Vyasa’s Bhagavad Gita through which they are attempting to enrich themselves with the supremacy of action. They are trying to enrich matter with forces of spirituality, realizing that the principle of Karma has invaluable merits.













Wednesday, 15 April 2015

INFLUENCE AND SIGNIFICANCE OF THE RAMAYANA

RELIGIOUS INFLUENCE OF THE RAMAYANA

Rama is God, the Supreme Being and creator of the universe. Through Tulsidasa, whose whole life, after he renounced the world, became infused with Rama. One sees Tulsidasa place emphasized on the emotional path of worship but he does not deny the intellectual aspect. He advocates intense, selfless, undivided bhakti, love and adoration for Rama as the means for the attainment of moksha through the Ramacharitmanas.  In the 16th century there were many different schools of thought and sampradayas that advocated different methods and paths towards God’s realization. The Vaishnavas and the Saivites, who worshipped Vishnu and Shiva respectively, would not agree on religious doctrine and even became antagonitistic towards each other. Then there were great saguna bhakti streams, (devotion to God with form and attributes) comprising Krishna bhaktas, Rama bhaktas and Sakta worshippers who worshipped Krishna, Rama and Shakti respectively. The Nirguna bhakti streams (devotion to God without form and attributes) comprising the Prema-margis, jnan-margis, hathayogis, gorakha panthis, the nathas and siddhas spelt stressed the worship of a formless God. While these movements had their own particular appeal, they kept the Hindu nation divided on religious matters, which have a direct bearing on all other aspects of life.

SOCIAL AND POLITICAL INFLUENCE

Today the nations of the world hanker after swarajya and surajya, i.e. self government and good government, both are found in Ramarajya. The system of education, religion, socialism, economics and politics were at their best during Ramarajya. Therefore even the ideal Hindu leader of modern times, Mahatma Gandhi desired the establishment of Ramarajya in India, which should be the aspiration of every patriot. The Ramayana, in its social and political teaching, supports the Vedic principle of character building. Parents educate their children by citing relationships and incidents form the epic. Grandchildren are told bed time stories based on the main plot or the sub-plots like the stories of Prahlada, Ganga etc. Every line, every incident, every character has something morally and ethically positive to offer as a guide to contemporary society.

INFLUENCE ON CULTURE AND ART

An exhaustive list of the translations of the Ramayana in various languages and papers, research work done on Ramayana, that is readily available to us, is truly amazing. The travel of Rama's story to the far east islands, is worth noting. Principle carriers of this valued treasure might have been the traders, pilgrims and the ambassadors. It was probably gold that initially attracted Indian merchants to SEA, broadly known as Suvarnabhumi, the land of gold. The Chinese too called it Kin-Lin; Kin meaning gold. There is one more theory of this spread. According to the Hindu Dharmasastra the eldest prince was the heir to the throne in India. Other sons of the king, in spite of their valour and intelligence, had no political future. They, therefore, might have started conquering the scattered islands, away from their homeland. In this way colonial rule got established in these islands in the beginning of the Christian era. One such prince Kaundinya came to Kambuja i.e. Cambodia and settled there. Thereafter Kaundinya dynasty ruled there for many years. Similarly we have the Srimara dynasty in Campa (Vietnam), Srivijaya dynasty in Sumatra and Sailendra dynasty in Java and Vali. The accounts of the rulers of these dynasties are found in the SEA countries during 5th century A.D. to 17th century A.D.
THEOLOGICAL SIGNIFICANCE

Rama, the hero of the Ramayana, is one of most popular deities worshipped in the Hindu religion. Each year, many devout pilgrims trace his journey through India and Nepal, halting at each of the holy sites along the way. The poem is not seen as just a literary monument, but serves as an integral part of Hinduism, and is held in such reverence that the mere reading or hearing of it, or certain passages of it, are believed by Hindus to free them from sin and bless the reader or listener.  According to Hindu tradition, Rama is an incarnation of the God Vishnu. The main purpose of this incarnation is to demonstrate the righteous path for all living creatures on earth.
Ramjanama Bhoomi, Ram Temple in Ayodhya was desecrated by an invader called Babar from Afghanistan. He builds a mosque named Babari mosque. After 600 years, this mosque was again demolished by Hindu fanatics in Dec.1992.The matter of whether Ramjanama Bhoomi or Babari Masjid was settled by Delhi High Court, which gave the majority verdict in favour of existence of Ram and Temple Ramjanama sthan to be incarnated at Ayodhaya.
The Ramayana, as well as the Mahabharata, is respectively Ram's and Krishna's hidden divinity and its progressive revelation. The evolution of Ramayana has still not completed and it going on till date.    


Tuesday, 14 April 2015

IMPACT OF THE RAMAYANA

IMPACT OF THE RAMAYANA

Ramayana is the fountain source of a great tradition of literature, culture, religion; not only in India, but in the islands, regions and countries as far as in Pacific Ocean as well. There are two main streams which flowed from India, the birth place of the Ramayana; one to the South East Asia (SEA) and the other to the western countries, representing the cultural and literary aspects respectively. The few works of literature produced in any place at any time have been as popular, influential, imitated and successful as the great and ancient Sanskrit epic poem, the Ramayana. Though India is the home land of the Ramayana, it now belongs to the entire world and is a unique, social, cultural, spiritual, philosophical and literary treasure of the mankind. Differences in the ideological, political and religious setup of the countries influenced by the Ramayana have never been a hindrance in the progress and popularity of the epic. The regions that have come under the sway of this epic constitute mainly the SEA countries like Cambodia, Indonesia, Java, Malaysia, Philippines, Thailand and Vietnam.
EFFECT OF RAMAYANA ON COUNTRIES OTHER THAN SOUTH EAST ASIA(SEA)
Nepal, a close neighbor of India and the only Hindu nation reflects the influence of Ramayana to a great extent. A sculpture of Rama with a bow in one hand and varada mudra with the other is found to the east of the famous Pasupati temple, dating 7th century A.D. One more sculpture of 8th century depicts Rama with Sita and Laksmana and a woman clinging to his feet. This might be Ahalya. Hanuman cult, too, is very popular in Nepal. An image of Valmiki is found on the banks of river Tamasa. The other neighboring countries of India reflect dual influence; that of the Hindu culture, as well as the Buddhist culture. In China and Japan the story of Rama is found through the episodes derived from the Syama Jataka and Dasaratha Jataka in Pali. In Tibet and Mongolia, Rama story comes as the story of Jiwaka. Rama Sita  episode, though very popular in the socio-cultural life of the Srilanka. There were trade relations between India and western Asia from ancient times. Trade relations presuppose cultural relations. Arabs, however, were more interested in medicine, astronomy and mathematics than in cultural and religious treatises.  Imprints of Ramayana have been noticed in the poetry of Peru. Diffusion of Hindu thoughts, myths and practices to ancient America might have taken place through SEA. Tales of Hindu Buddhist influence in Mexico and among the Maya correspond to those cultural elements, which in SEA were introduced by Hindu Buddhist monks. According to Will Durant, eminent American historian, India is the most ancient civilization in the world to have exerted her influence throughout the world, and that Indians were exploring sea routes, reaching out and extending their cultural influence on Mesopotamia, Arabia and Egypt, as early as the 9th century B.C.  Ramayana has reached as far as the freezing Siberia. Siberia is a land where monasteries had the academic traditions of Nalanda, where, the holy Ganga is revered, where Sanskrit names are still prevalent, where mantras ring forth in the immensities of space and silence, where Panini is the model of linguistic development and where Meghaduta is their first lyric.  Truly, "Ramayana tradition is a multi voiced entity, encompassing telling of the Rama story that vary according to historical period, regional, literary tradition, religious affiliation, intended audience, social location and political context.