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Authors: Devdutt Pattanaik
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while he of sattva-guna makes up the minority. A successful society is one that is directed by this minority.
Guna means personality. It indicates how we think and feel. It depends on how we imagine the world and ourselves in it. It is an outcome of fear.
He of tamas-guna is too frightened to have an opinion of his own; he is dependent on the opinions of others.
He of rajas-guna, is too frightened to trust the opinions of others; so he clings to only his opinion and those of others that favours him..
He of sattva-guna, trusts other people's opinions as well as his own and wonders why different people have different opinions of the same thing. Sensitivity, introspection and analysis help him discover and outgrow his fears.
In management science, business is about generating Lakshmi, ethically and efficiently. Behavioural science, which informs human resource practice, states that personality cannot change; it is hardcoded in the brain before puberty; only behaviour can be modified and habits changed, made more efficient and ethical. This is why business growth is seen as economic growth, regardless of people growth. Business starts by articulating the tathastu first (target), then the plan and resources for executing the svaha (tasks). Skills come later. What matters are the offering, the gestures and the exclamations; in other words, the process. The personality of the yajaman does not matter. His fears do not matter. His feelings do not matter. In fact, he is expected to be a professional, act without emotion. Besides, he is always replaceable, making the yagna more important than the yajaman.
Suhasini serves fast food at an international fast food centre. She is expected to speak in English and is trained on how to greet the guests. She knows that the customer can speak Marathi or Hindi, both languages that she is fluent in but her supervisor is watching her, as is the CCTV, and she can lose points for not following the rules. Rules have ensured the chain is highly efficient and profitable. So she puts on her artificial smile, continues to speak in English and does nothing to comfort the customer, even though she feels miserable about the whole situation. Neither her views nor the annoyance of a single customer really matter.
But according to Vedic scriptures the yagna had no independent existence outside the yajaman. Business is always about people: of people, by people, for people. Everything hinges on the bhaav of the yajaman towards the devata, the feeling with which he offers the svaha and receives the tathastu. Bhaav also means value. The feeling of the yajaman determines the value he grants to the devata.
He of tamas-guna, will look upon the devata with the bhaav of an unconditional follower (shudra-varna), who is totally dependent on the devata.
He of rajas-guna, will look upon the devata with the bhaav of a conditional follower (vaishya-varna) or a conditional leader (kshatriyavarna). He will always value the devata for his possessions and not for who he is. He will blame the devata for all his problems and resent his own dependence on the devata.
He of sattva-guna, will look upon the devata with the bhaav of a dependable, independent, unconditional leader (brahmana-varna). He values the devata, includes the devata, protects and provides for him, provokes him to grow, knowing that the devata may be too frightened to reciprocate.
Feelings change when mindset changes; the mindset changes when fear is outgrown. For that we have to pay attention to fear and what it does to us. Every human being may have different physical and mental capabilities and capacities, different fortunes and social stations, but everyone has the same ability to gaze upon fear.
Gaze is under voluntary control; it is not something we inherit. Gaze can be long-term or short-term. Gaze can be narrow or wide. Gaze can be superficial or deep. But everyone can gaze. Gaze allows us to expand or control our mind by being mindful of
Guna means personality. It indicates how we think and feel. It depends on how we imagine the world and ourselves in it. It is an outcome of fear.
He of tamas-guna is too frightened to have an opinion of his own; he is dependent on the opinions of others.
He of rajas-guna, is too frightened to trust the opinions of others; so he clings to only his opinion and those of others that favours him..
He of sattva-guna, trusts other people's opinions as well as his own and wonders why different people have different opinions of the same thing. Sensitivity, introspection and analysis help him discover and outgrow his fears.
In management science, business is about generating Lakshmi, ethically and efficiently. Behavioural science, which informs human resource practice, states that personality cannot change; it is hardcoded in the brain before puberty; only behaviour can be modified and habits changed, made more efficient and ethical. This is why business growth is seen as economic growth, regardless of people growth. Business starts by articulating the tathastu first (target), then the plan and resources for executing the svaha (tasks). Skills come later. What matters are the offering, the gestures and the exclamations; in other words, the process. The personality of the yajaman does not matter. His fears do not matter. His feelings do not matter. In fact, he is expected to be a professional, act without emotion. Besides, he is always replaceable, making the yagna more important than the yajaman.
Suhasini serves fast food at an international fast food centre. She is expected to speak in English and is trained on how to greet the guests. She knows that the customer can speak Marathi or Hindi, both languages that she is fluent in but her supervisor is watching her, as is the CCTV, and she can lose points for not following the rules. Rules have ensured the chain is highly efficient and profitable. So she puts on her artificial smile, continues to speak in English and does nothing to comfort the customer, even though she feels miserable about the whole situation. Neither her views nor the annoyance of a single customer really matter.
But according to Vedic scriptures the yagna had no independent existence outside the yajaman. Business is always about people: of people, by people, for people. Everything hinges on the bhaav of the yajaman towards the devata, the feeling with which he offers the svaha and receives the tathastu. Bhaav also means value. The feeling of the yajaman determines the value he grants to the devata.
He of tamas-guna, will look upon the devata with the bhaav of an unconditional follower (shudra-varna), who is totally dependent on the devata.
He of rajas-guna, will look upon the devata with the bhaav of a conditional follower (vaishya-varna) or a conditional leader (kshatriyavarna). He will always value the devata for his possessions and not for who he is. He will blame the devata for all his problems and resent his own dependence on the devata.
He of sattva-guna, will look upon the devata with the bhaav of a dependable, independent, unconditional leader (brahmana-varna). He values the devata, includes the devata, protects and provides for him, provokes him to grow, knowing that the devata may be too frightened to reciprocate.
Feelings change when mindset changes; the mindset changes when fear is outgrown. For that we have to pay attention to fear and what it does to us. Every human being may have different physical and mental capabilities and capacities, different fortunes and social stations, but everyone has the same ability to gaze upon fear.
Gaze is under voluntary control; it is not something we inherit. Gaze can be long-term or short-term. Gaze can be narrow or wide. Gaze can be superficial or deep. But everyone can gaze. Gaze allows us to expand or control our mind by being mindful of
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