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Business soundofheaven.info - Free ebook download as PDF File .pdf), Text File .txt) or read Devdutt Pattanaik has written over twentyfive books and articles on. Business Sutra by Devdutt Pattanaik - Download as PDF File .pdf), Text File .txt) or view presentation slides online. PPT of the Book Business Sutra. In this landmark book, best-selling author, leadership coach and mythologist Devdutt Pattanaik shows how, despite its veneer of objectivity, modern.
What unites these two belief systems is belief in one life, and hence the sense of urgency to do the great thing, or the right thing, in thisour one and onlylife. Everyone can 'see' subjective reality, thoughts and feelings, the fears underlying actions that are neither. Some found it tedious and repetitive, others disturbing. Indians were illequipped to do so. Personally, I believe is that this book should not be restricted to only management crowd, it should rather be read by as many individuals as possible. The Buddhism that thrived in China leaned more towards the altruistic Mahayana school than the older, more introspective Theravada line that spread to Myanmar and Sri Lanka. Praying to our Gods is not simply an attempt to secure good fortunes for ourselves but to expand our human potential, a conscious effort to become closer versions of our ideals, our Gods.
The American system ensured the victory of democracy, secularism, and most importantly Capitalism. It is from this context that management science arose. Not surprisingly, the recommendations of management science resonate with not just a scientific obsession with evidence and quantification but also biblical and Greek beliefs.
The vision statement is the Promised Land; the contract is the Covenant; systems and processes are the Commandments; the 'fifth' level leader who is professionally ambitious and personally humble is the prophet; the invisible shareholder is the de-facto God. The innovator is the Greek hero, standing proud atop Maslow's hierarchy of needs, self-actualized, and secure in Elysium. All this makes management science a secular expression of beliefs that have always existed in the West.
Kshitij always smiles when his partner from a very reputed global strategic firm meets him in the club. Kshitij reveals, "He is always selling something or the other.
Two years ago he told me about the importance of a matrix structure where no one is too powerful. Now he is selling the idea of creating a special talent pool of potential gamechangers. Then he kept talking about getting people aligned to a single goal. Now he talks about flexibility. They can never make up their mind. Each time they are. They claim to be global, but are so evangelical. But we have to indulge them; their way of thinking dominates the world.
It comforts investors. Chinese Beliefs The West, with its preference for the historical, would like to view current-day China as an outcome of its recent Communist past. But the mythological lens reveals that China functions today just as it did in the times of the Xia and Shang dynasties, over five thousand years ago, with great faith in central authority to take away disorder and bring in order.
A pragmatic culture, the Chinese have never invested too much energy in the religious or the mythic. What distinguishes Chinese thought from Western thought is the value placed on nature. In the West, nature is chaos that needs to be controlled. In China, nature is always in harmony; chaos is social disorganization where barbarians thrive. The mythologies of China are highly functional and often take the form of parables, travelogues, war stories and ballads. The word commonly used for God is Shangdi, meaning one who is above the ruler of earth.
The word for heaven is Tian. But God in Chinese thought is not the God of biblical thought. Rather than being theistic faith in. The words Shangdi and Tian are often used synonymously, representing morality, virtue, order and harmony. There are gods in heaven and earth, overseen by the Jade Emperor, who has his own celestial bureaucracy. They are invoked during divination and during fortune telling to improve life on earth.
More importantly, they represent perfection. So, perfection does not need to be discovered; it simply needs to be emulated on earth. The responsibility to make this happen rests with the Emperor of the Middle Kingdom. This is called the Mandate of Heaven. It explains the preference for a top-down authoritarian approach to order that has always shaped Chinese civilization. The Chinese respect ancestors greatly. They are believed to be. In the Axis Age roughly BCE when classical Greek philosophers were drawing attention to the rational way in the West, and the way of the Buddha was challenging ritualism in Vedic India, China saw the consolidation of two mythic roots: Taoism became more popular in rural areas amongst peasants while Confucianism appealed more to the elite in urban centres.
These two schools shaped China for over a thousand years, before a third school of thought emerged. This was Buddhism, which came from India via the trade routes of Central Asia in the early centuries of the Common Era.
Taoism is about harmonizing the body and mind by balancing nature's two forces, the phoenix and the. It speaks of diet, exercise, invocations and chants, which bring about longevity, health and harmony.
It is highly personal and speaks of the way Tao through riddles and verses, valuing experience over instruction, flow of energy over rigid structure, and control without domination. It speaks of various gods who wander between heaven and earth, who can be appeased to attract health and fortune.
The division of the pure soul and impure flesh seen in Western traditions does not exist. There is talk of immortality, but not rebirth as in Indian traditions. Confucianism values relationships over all else: Great value is placed on virtue, ethics, benevolence and nobility. This is established more by ritual and protocol, rather than by rules, as in the West, or by emotions, as in India. Thus, the Chinese and Japanese obsession with hierarchy, how the visiting card should be given and where it should be placed, and what colours should be worn at office, and what items can or cannot be given as gifts.
The gwanji system of business relationships that this gives rise to is very unlike the caste system, as it is not based on birth, or bloodline, or even geography, but can be cultivated over time based on capability and connections. Buddhism met fierce resistance as it is highly speculative and monastic. It denied society, which followers of Confucianism celebrated. It denied.
It spoke of rebirth, which made no pragmatic sense. It was seen as foreign until it adapted to the Chinese context. The Buddhism that thrived in China leaned more towards the altruistic Mahayana school than the older, more introspective Theravada line that spread to Myanmar and Sri Lanka.
In keeping with Confucian ideals, greater value was given to petitioning the compassionate Bodhisattva, visualized as the gentle and gracious lady Kwan-yin, who is more interested in alleviating rather than understanding human suffering.
In line with the Taoist way, the minimalist Zen Buddhism also emerged, but it was less about health and longevity and more about outgrowing self-centredness to genuinely help others. The famous Chinese novel, Journey to the West, describes the tale of a Chinese monk travelling to India assisted by a pig the Chinese symbol of fertility and a monkey inspired by Hanuman? Tangibility plays a key role in Chinese thought.
Central to it is the idea of China, the geographical entity. It is the Middle Kingdom, the navel of civilization, connecting heaven and earth, bringing the order of the celestials to humanity.
Over two thousand years ago, the first emperor to unite the land burned books and killed scholars for the sake of stability; this has happened repeatedly in history ever since.
Nothing discomforts the Chinese more than chaos, confusion, and disorderliness, what is generally termed 'luan'. To maintain a calm exterior even in the face of the most severe crisis is indicative of moral courage and inner strength.
Any breakdown, social or emotional, is indicative of luan; to break down is to lose face. To lose face is to dishonour the ancestors, most revered in a Chinese household. Disharmony is disease in the Taoist scheme of things. Even when there is health and order, Confucius advises people.
Order for the Chinese waxes towards the centre of power where the emperor resides. In the social hierarchy, the 'white' aristocrat was envied as he lived in orderly cities, closer. In the periphery, there is chaos, hence the need to build the Great Wall and consolidate military forces to keep the barbarians in check by force and domination. Order in China has always been enforced with ruthlessness, albeit with grace and subtlety, focusing on 'pressure points' for maximum result.
The following tale from Sun Tzu's seminal military treatise The Art of War, popular in management circles today, reveals this. Sun Tzu believed in winning wars without fighting, and this demanded not overt acts of heroism but outwitting the opponent with patience, sensitivity and discipline.
He claimed he could turn anyone into a soldier. To humour him, the king took him to his harem and asked him to make soldiers of his concubines. Sun Tzu took up the challenge and asked the women to stand in a. The concubines giggled in response and did nothing. Sun Tzu repeated his order, this time with a warning that those who failed to do so would be executed.
The women giggled again. The third time, he made the command and the women giggled, Sun Tzu ordered the execution of the king's favourite concubine. Everyone was horrified by this. But what followed was far more remarkable: The king was grudgingly impressed and he appointed Sun Tzu as his general.
When asked his views about the world, Saud who had worked in various branches of a multinational company made the following comment, "In China, roads are built before cities.
In India, cities are built before roads. In China, people submit to the wisdom of the. In India, people do not believe the state has their interests at heart. I find China more organized but am unnerved by its ambitions and lack of transparency.
I find Indians exasperating as they have an opinion for everything but decide on nothing. In China, the state controls everything, while in India there is much more freedom of expression. Indian Beliefs Over two thousand years ago, Alexander, the young Macedonian, after having conquered the Persian Empire, reached the banks of the river Indus.
There he found a person whom he later identified as a gymnosophist: Alexander asked him what he was doing. The gymnosophist replied, "Experiencing nothingness. What about you? Both laughed. Each one thought the other was a fool. But while the gymnosophist would have allowed Alexander to stay the fool and discover wisdom eventually, at his own pace, on his own terms, Alexander would have wanted the gymnosophist to change, not waste his life without a goal, for the gymnosophist believed that we live infinite lives while Alexander believed we live only one.
Belief in rebirth is what defines the Indian way, and distinguishes it from both the Western and the Chinese way. Faith in rebirth has huge implications. Rebirth means the denominator of your life is not one but infinity. When you live only once the value of life is the sum total of achievements, but when you live infinite lives, no matter what we achieve, its value is zero.
The point then is not to control life but to. Rebirth means that birth is not the beginning and death is not the end. The events of past lives impact the present while the events of the present life will impact the future. A child is born with karmic baggage, and not in innocence with a clean slate.
Every experience, good or bad, is a reaction to past conduct either of this or a previous life. It means we alone are responsible for all that has happened to us, is happening to us and will happen to us; blaming others is not an option, nor is complacency.
Rebirth demands we accept the existence of infinitely diverse, even paradoxical, contexts existing simultaneously as well as sequentially.
Everyone sees the world differently. Everyone's perspectives are bound to change over time. It means allowing for intellectual, emotional and material variety, for depending on karmic baggage, different people will have different fortunes, opportunities, capacities and capabilities.
Belief in multiple lives establishes a worldview that is comfortable with the absence of binary logic, where there are no fixed goals, continuously changing plans, dependence on relationships, celebration of trust and loyalty, uneasiness with rules, actions dependent on crisis, preference for short-term results over long-term vision, and a reliance on resourcefulness that gives rise to contextual, non-replicable improvizations: This is the Indian way.
A European food company that had made high-end cuisine accessible to the common man entered India, determined to provide the same service and product to customers in a new market. But then they realized most Indians do not eat beef and pork. And what was a common man's budget in Europe was a rich man's budget in India, especially since the restaurants could be housed only in the more affluent quarters of major Indian cities. What was food for the commoner in Europe became food for the elite in India.
Western ideas, be they Greek or biblical, had their origin in cities such as Athens, Babylon, Jerusalem and later, Paris, Berlin and London. Chinese ideas reveal a preference for cities such as the Forbidden City of the Dragon Emperor that offers the promise of greater order.
Indian thought springs from villages on the fertile riverbanks of the Indian subcontinent where change takes time, like lentils boiling over a slow fire fuelled by cowdung cakes. India is relatively isolated from the rest of the world thanks to the mountains in the north and the sea in the south.
These barriers have been penetrated primarily by trade routes and occasionally by invaders. More people came in than went out. The spices and textiles of India were sought all over the world; what Indians sought was only gold, earning the reputation of being the gold-eating gold sparrow, or sone ki chidiya. With prosperity came the cities of the Indus valley, of the Mauryas, Guptas, Bahmanis and the Mughals.
But these rose and fell, either due to climatic changes Indus valley cities or following invasions by the Greeks, Huns and Mongols. The villages offered refuge to escaping philosophers and artists.
There, the wisdom of India was nurtured, assimilating ideas and technologies that kept coming in from time to time, ideas such as centralization, imperialism, writing, coinage, stone sculptures, monotheism,. These mingled and merged with prevailing ideas. The accommodating rebirth framework ensured everything was included, nothing excluded. What was not good in this life, or in this context, was allowed to exist as it could be good for another life, or another context.
Indian thought yearns not for an efficient way like Western thought, or a more orderly way like Chinese thought, but an accommodative and inclusive way. This is best explained as follows: The biblical way celebrates rule-following leaders.
The Greek way celebrates rule-breaking heroes. India celebrates both: The Confucian way celebrates social responsibility while the Taoist way prefers individualistic harmony. In Western thought, nature is danger: Greek tales speak of wild nymphs and satyrs who create pandemonium and need to be tamed, while biblical tales repeatedly refer to women and serpents who embody sexuality and temptation and need to be overpowered.
In Chinese thought, nature is power, the regenerating phoenix or yin that needs to be channelized by, or harmonized with, the Emperor, who is the dragon or yang. In India, nature is both: Embodied as the Goddess,. For Ram, she is Sita. For Krishna, she is Radha. For Vishnu she is Lakshmi, for Shiva she is Shakti. This idea of the Goddess in Hinduism is very different from the Goddess of modern Western literature that reimagines divinity along feminist lines.
The Indian will answer, "Both are Vishnu. The Indian will answer, "Both are God. We also have many gods, who are manifestations of that same one God.
But our God is distinct from Goddess. Depending on the context, God can be an external agency, a historical figure, or even inner human potential awaiting realization. What God do you refer to? They seek clarity. Indians are comfortable with ambiguity and contextual thinking, which manifests most visibly in the bobbing Indian headshake. Steve wanted to enter into a joint venture with an Indian company.
So Rahul decided to take him out to lunch. They went to a very famous hotel in New York, which served a four-course meal: There was cutlery on the table, such as spoons, forks, knives, to eat each dish. In the evening, Rahul took him to an Indian restaurant where a thali was served. All items were served simultaneously, the sweet, the sour, the rice, the roti, the crispy papad, the spicy pickles.
Everyone had to eat by hand, though spoons were provided for those who were embarrassed to do so or not too adventurous. Rahul then told Steve, "Lunch is like the West, organized and controlled by the chef. Dinner is like India, totally customized by the customer. You can mix and match and eat. The joint venture will be a union of two very different cultures. They will never be equal. They will always be unique.
Are you ready for it? Or do you want to wait till one changes his beliefs and customs for the benefit of the other? The Ramayan of the rule-following Ram complements the Mahabharat of the rule-breaking Krishna, both of which are subsets of the Vishnu Puran that tells the story of Vishnu. The Vishnu Puran speaks of the householder's way of life, and complements the Shiva Puran, which speaks of the hermit's way of life.
Both make sense under the larger umbrella of the Brahma Puran, which speaks of human desire and dissatisfaction with nature that is described as the. Goddess in the complementary text, the Devi Puran. All these fall in the category of Agama or Tantra where thoughts are personified as characters and made 'saguna'. These complement Nigama or Veda where thoughts remain abstract, hence stay 'nirguna'.
Vedic texts came to be known as astika because they expressed themselves using theistic vocabulary. But many chose to explain similar ideas without using theistic vocabulary. These were the nastikas, also known as shramanas, or the strivers, who believed more in austerity, meditation, contemplation and experience rather than transmitted rituals and prayers favoured by priests known as brahmins.
The astikas and nastikas differed on the idea of God, but agreed on the idea of rebirth and karma, which forms the cornerstone of mythologies of Indian origin. Over two thousand years ago, the nastikas distanced themselves from the ritualistic brahmins as well as their language, Sanskrit, and chose the language of the masses, Prakrit.
They did not speak so much about God as they did about a state of mind: The one to achieve this state was Jina or tirthankar according to the Jains, and Buddha according to the Buddhists. The shramanas also believed that there have always existed Jinas and Buddhas in the cosmos. The British made it a category for administrative convenience to distinguish people who were residents of India but not Muslims. Later, Hindus were further distinguished from Buddhists, Jains and Sikhs.
Thus, Hinduism, an umbrella term for all astika faiths, became a religion, fitting neatly into the Western template. Sikhism emerged over the past years in Punjab, as a result of two major forces: Like Hinduism it is theistic but it prefers the formless to the form. These religions that value rebirth can be seen as fruits of the same tree or different trees in the same forest.
All of them value thought over things, the timeless over the time-bound, the infinite over the finite, the limitless over the limited. They differentiate between truth that is bound by space, time and imagination maya from truth that has no such fetters satya. They can be grouped under a single umbrella called 'sanatan'.
Right-wing fundamentalists tend to appropriate this word more out of chauvinism than curiosity. Sanatan means timeless. It refers to wisdom that has no founder and is best described as open-source freeware. Every idea is accepted but only that which survives the test of time, space and situation eventually matters. Unfettered by history and geography, sanatan is like a flowing river with many tributaries. At different times, at different places, different teachers have presented different aspects of sanatan in different.
Sanatan is rooted in the belief that nothing is permanent, not even death. What exists will wither away and what has withered away will always come back. This is the nature of nature. This is prakriti, which is visualized as the Goddess feminine gender. The law of karma, according to which every event has a cause and consequence, governs prakriti. The human mind observes nature, yearns for permanence, and seeks to appreciate its own position in the grand scheme of things.
The human mind can do this because it can imagine and separate itself from the rest of nature, as a purush. As man. This is the Indian differentiator: While truth in the West exists outside human imagination, in India, it exists within the imagination.
In the West, imagination makes us irrational. In India,. In sanatan, fear of death separates the animate sajiva from the inanimate nirjiva. The animate respond to death in different ways: Of all living creatures, humans are special as they alone have the ability to outgrow the fear of death and change, and thus experience immortality.
He who does so is God or bhagavan, worthy of worship. Those who have yet to achieve this state are gods or devatas. Since every human is potentially Godhence godevery subjective truth is valid. Respect for all subjective realities gave rise to the doctrine of doubt syad-vada and pluralism anekanta-vada in Jainism, the doctrine of nothingness shunya-vaad in Buddhism and the doctrines of monism advaita-vaad as well as dualism dvaitavaad in Hinduism.
With diversity came arguments, but these were not born out of scepticism but out of faith.
The argumentative Indian did not want to win an argument, or reach a consensus; he kept seeing alternatives and possibilities. The wise amongst them sought to clarify thoughts, understand why other gods, who also contained the spark of divinity, did not see the world the same way. The root of the difference was always traced to a different belief that shaped a different view of the world in the mind.
As one goes through the epics of India one notices there are rule-following heroes Ram as well as rule-following villains Duryodhan , rule-breaking heroes Krishna as well as rule-breaking villains Ravan. Thus, goodness or righteousness has nothing to do with rules; they are at best functional, depending on the context they can be upheld or broken.
What matters is the reason why rules are being followed or broken. This explains why Indians do not value rules and systems in their own country as much as their counterparts in Singapore. Between and , international observers noticed that when cases of fraud and corruption were raised in the UK and US, they were dealt with severely and a decision was arrived at in a short span of time.
During the same period, the Indian legal system pulled up many Indian politicians, bureaucrats and industrialists for similar charges. Their cases are still pending, moving from one court to another. The Indian legal system is primarily equipped only to catch rule-breaking Ravans, not ruleupholding Duryodhans. It has to do with belief. Why are they following or breaking the rule?
The answer to this question is more critical than whether they are following or breaking the rule. Belief is forged as imagination responds to the challenges of nature: Fear contracts the mind and wisdom expands it. From the roots brah, meaning growing or widening, and manas, meaning mind endowed with imagination, rise three very important concepts in India that sound very similar: The brahman means an infinitely expanded mind that has outgrown fear. In early Nigamic scriptures, the brahman is but an idea that eventually.
By the time of the Agamic scriptures, the brahman is given form as Shiva or Vishnu. The brahman is swayambhu, meaning it is independent, self-reliant and self-contained, and not dependent on fear for its existence.
Brahma is a character in the Agamic literature. He depends on fear for his existence. From fear comes his identity. Fear provokes him to create a subjective truth, and be territorial about it. The sons of Brahma represent mindsets born of fear: Brahma and his sons are either not worshipped or rarely worshipped, but are essential. They may not be Gods, but they are gods.
Asuras and rakshasas started being visualized as 'evil beings' by Persian painters of the Mughal kings and being referred to as 'demons' by European translators of the epics. Brahmana, more commonly written as brahmin, commonly refers to the brahmana 'jati', or the community of priests who traditionally transmitted Vedic rituals and stories. It also refers to brahmana 'varna', representing a mindset that is seeking the brahman. Ravan and Duryodhan descend from Brahma, unlike Ram and Krishna who are avatars of Vishnu; though born of mortal flesh, Ram and Krishna embody the brahman.
Fear makes Ravan defy other people's rules. Fear makes Duryodhan pretend to follow rules. Both are always insecure, angry and bitter, always at war, and trapped in the wheel of rebirth, yearning for immortality.
This is rana-bhoomi, the battleground of life, where everyone believes that grabbing Lakshmi, goddess of wealth, is the answer to all problems. Ravan and Duryodhan are never dismissed or dehumanized. Effigies of Ravan may be burned in North India during Dassera celebrations and sand sculptures of Duryodhan may be smashed in Tamil Nadu during Therukuttu performances, but tales of the nobility of these villains, their charity,.
The Ramayan repeatedly reminds us of how intelligent and talented Ravan is. At the end of the Mahabharat, Duryodhan is given a place in swarga or paradise. The point is not to punish the villains, or exclude them, but first to understand them and then to uplift them. They may be killed, but they will eventually be reborn, hopefully with less fear, less rage and less bitterness.
Vishnu descends avatarana, in Sanskrit as Ram and Krishna to do uddhar thought upliftment , to turn god into God, to nudge the sons of Brahma towards the brahman. At no point does he seek to defeat, dominate, or domesticate. He offers them the promise of ranga-bhoomi, the playground, where one can smile even in fortune and misfortune, in the middle of a garden or the battlefield.
Liberation from the fear of death and change transforms Brahma and his sons into. The swayambhu is so dependable that he serves as a beacon, attracting the frightened. Those who come to him bring Lakshmi along with them. That is why it is said Lakshmi follows Vishnu wherever he goes. Amrit, the nectar of immortality, takes away the fear of death. The quest for amrit makes Brahma pray to Shiva and Vishnu in Hindu stories. In Buddhist stories, Brahma beseeches the Buddha to share his wisdom with the world.
In Jain stories, Brahma oversees the birth of the tirthankar. Both the. This idea cannot be forced down anyone's throat; like a pond in the forest, it awaits the thirsty beast that will find its way to it, on its own terms, at its own pace. The head of the people department, Murlidhar, suggested that they do personality tests to identify and nurture talent in the company. The owner of the company, Mr.
Walia, did not like the idea. Walia believes that everyone believes in different things, and these beliefs forged in the imagination are true to the believer, hence must be respected, no matter what objective tests reveal.
Walia values perspective and context; he is more aligned to the sanatan than Murlidhar. Indians never had to articulate their way of life to anyone else; the gymnosophist never felt the need to justify his viewpoint or proselytize it.
Then, some five hundred years ago, Europeans started coming to India from across the sea, first to trade, then to convert, and eventually to exploit. What was a source of luxury goods until the seventeenth century. Indians became exposed to Western ideas for the first time as they studied in missionary schools to serve as clerks in the East India Company, the world's first corporation.
Sanatan had to be suddenly defended against Western ideas, using Western language and Western templates. Indians were illequipped to do so. So the Europeans started articulating it themselves on their terms for their benefit, judging it with their way of life. After the eighteenth century fascination with all things Indian, Orientalists spent the nineteenth century disparaging the new colony.
Every time a local tried to explain the best of their faith, the European pointed to the worst of Indian society: Indians became increasingly defensive and apologetic, as they had to constantly match Indian ways to Western benchmarks. Attempts were even made to redefine Hinduism in Christian terms, a Hindu Reformation, complete with an assembly hall where priests did not perform rituals, only gave sermons.
Hindu goal-based 'missions' came into being, as did Hindu 'fundamentalists' determined to organize, standardize and. This was when increasingly the idea of dharma started being equated with rules, ethics and morality, the Ramayan and the Mahabharat were rewritten as Greek tragedies, and everything had a nationalistic fervour.
Salvation for Indian thought came when Gandhi used non-violence and moral uprightness to challenge Western might. The non-violent doctrine of Jainism, the pacifism of Buddhism and the intellectual fervour of the Bhagavad Gita inspired him. That being said, Gandhi's writings, and his quest for the truth, do show a leaning towards the objective rather than the subjective.
Gandhi's satyagraha was about compelling agraha on moral and ethical grounds; it called for submitting to what he was convinced was the truth satya. This may have had something to do with the fact that he trained as a lawyer in London, and learnt of Buddha and the Gita through the English translations of. Orientalists such as Edwin Arnold and Charles Wilkins. When India secured political freedom, the founding fathers of the nation state, mostly educated in Europe, shied away from all things religious and mythological as the partition of India on religious grounds had made these volatile issues.
The pursuit of secular, scientific and vocational goals meant that all things sanatan were sidelined. Most understanding of Indian thought today is derived from the works of nineteenth century European Orientalists, twentieth century American academicians, and the writings of Indians that tend to be reactionary, defensive and apologetic. In other words, Indianness today is understood within the Western template, with the Western lens and the Western gaze.
These are so widespread that conclusions that emerge from them are assumed to be correct, as no one knows any better. Thus India, especially. Hinduism, finds itself increasingly force-fitted into a Western religious framework complete with a definitive holy book Bhagavad Gita , a trinity Brahma, Vishnu and Shiva , a set of commandments Manu Smriti , its own Latin Sanskrit , a Protestant revolution Buddhism versus Hinduism , a heretical tradition Tantra , a class struggle caste hierarchy , a race theory Aryans and Dravidians , a forgotten pre-history the Indus valley cities , a disputed Jerusalem-like geography Ayodhya , a authoritarian clergy who need to be overthrown brahmins , a pagan side that needs to be outgrown worship of trees and even a goal that needs to be pursued liberation from materialism.
Any attempt to join the dots differently, and reveal a different pattern is met with fierce resistance and is dismissed as cultural chauvinism.
This academic tsunami is only now withdrawing. Words such as 'gaze', 'construct', 'code' and 'design' that are more suited to explaining the Indian way entered the English language only after the s with the rise of postmodern studies and the works of Foucault, Derrida, Barthes and Berger.
Rajagopalachari and Iravati Karve. Only in recent times have a few Indian scholars started taking up the challenge to re-evaluate ancient Indian ideas on Indian terms. Indian universities dare not touch mythology for fear of angering traditionalists and fundamentalists who still suffer from the colonial hangover of seeking literal, rational, historical and scientific interpretations for sacred stories, symbols and rituals.
Western universities continue to approach Indian mythology with extreme Western prejudice, without any empathy for its followers, angering many Indians, especially Hindus. As a result of this, an entire generation of Indians has been alienated from its vast mythic inheritance. There is vast difference between what we claim to believe in and what we actually believe in.
Often, we are not even aware of what we actually believe in, which is why there is a huge gap between what we say and what we actually do. A corporation may believe that it is taking people towards the Promised Land, when, in fact, it may actually. An entrepreneur may believe he is making his way to Elysium, when, in fact, he is one of the Olympian gods casting the rest into the monotony of Tartarus. Every 'jugadu' following the Indian way may believe that he is Ram or Krishna, creating ranga-bhoomi to attract Lakshmi, when, in fact, he may be the very opposite, Ravan and Duryodhan, establishing ranabhoomi to capture Lakshmi.
A hospitable home in India prides itself on providing every visitor to the house at least a glass of water on arrival; yet it is in this very same India that large portions of the population have been denied water from the village well, a dehumanizing act that costs India its moral standing. No discussion of India can be complete without referring to the plight of the dalits, a term meaning downtrodden that was chosen by the members of communities who face caste discrimination. It is another matter that the problem of caste is used by the West to make Indians constantly defensive.
Every time someone tries to say anything good about India, they are shouted down by pointing to this social injustice.
With a typical Western sense of urgency, one expects a problem that established itself over the millennia to be solved in a single lifetime. Caste is not so much a religious directive as it is an unwritten social practice, seen in non-Hindu communities of India as well, amplified by a scarcity of resources. So the attempt to wipe it out by standard Western prescriptions, such as changing laws and demanding behavioral modification, is not as effective as one would like it to be.
A systemic, rather than cosmetic, change demands a greater line of sight, more empathy rather than judgment, something that seems rather counter-intuitive for the impatient social reformer. The colloquial word for caste in India is jati; it traditionally referred to the family profession that one was obliged to follow. Jobs were classified as higher and lower depending on the level of ritual pollution. The priest and the teacher rose to the top of the pyramid while sweepers, undertakers, butchers, cobblers, were pushed to the bottom, often even denied the dignity of touch.
In between the purest and the lowest were the landed gentry and the traders. A person's jati was his identity and his support system, beyond the family. It determined social station. Whether a person belonged to a higher or lower jati, he avoided eating with, or marrying, members of other. This institutionalized the jati system very organically over centuries. When members of one jati became economically more prosperous or politically more powerful, they did not seek to break the caste system; they sought to rise up the social ladder by emulating the behaviour of the more dominant caste of the village, which was not always the priest but often the landed gentry.
This peculiar behaviour was termed Sanskritization by sociologists. Thus, the jati system was not as rigid as one is given to believe. At the same time it was not as open to individual choice as one would have liked it to be.
In the Mahabharat, the sage Markandeya tells the Pandavs the story of a butcher who reveals to a hermit that what matters is not what we do but why we do what we do. In other words, varna matters more than jati. Varna, a word found even in the Vedic Samhitas, the earliest of Hindu scriptures, means 'colour'. Orientalists of the nineteenth century, predictably, took it literally and saw the varna-based division of society in racial terms.
Symbolically, it refers to the 'colour of. The sages of India did not value jati as much as they valued varna. Jati is tangible or saguna, a product of human customs. Varna is intangible, or nirguna, a product of the human imagination.
Jati is fixed by virtue of birth but varna can flow and rise, or fall. A mind that expands in wisdom will see jati in functional terms, while a mind that is contracted in fear will turn jati into a tool for domination and exploitation.
Once, a teacher gave a great discourse on the value of thoughts over things. As he was leaving, a chandala blocked his path.
A chandala is the keeper of the crematorium, hence belongs to the shudra jati. The teacher and his students tried to shoo him away. The chandala had truly understood what the teacher only preached. The chandala clearly belonged to the brahmana varna. But because he belonged to the shudra jati, he was shunned by society.
Society chose to revere the teacher instead, valuing his caste, more than his mind. Observing this, the teacher realized society was heading for collapse, for when the mind values the fixed over the flexible, it cannot adapt, change or grow. In medieval times, many brahmins wrote several dharma-shastras giving their views. One of the dharma-shastras known as Atreya Smriti stated that every child is born in the shudravarna and can rise to the brahman-varna through learning.
Another dharma-shastra known as Manu Smriti, however, saw varna and jati as synonyms, assuming that people of a particular profession have, or should have, a particular mindset. Atri was proposing the path of wisdom while Manu was proposing the path of domination. It did not help that in the nineteenth century the British used Manu's treatise, choosing it from amongst all the dharmashastras, to create the law of the land, perhaps because European scholars mistakenly equated Manu with the biblical Adam.
With that, the Manu Smriti, once an obscure text known only to Sanskrit-speaking brahmins of North India, became the definitive Hindu law book in the eyes of the world. The global order is drifting in the same direction. People are being valued not for who they are varna but for the lifestyle they lead jati.
A neo-caste system is being organized. The rich nation, like the rich man, is assumed to be smart. The literate nation, like the educated man, is assumed to be good.
The modern passport functions just like caste, granting people identity and resources, legitimizing the exclusion of. Everyone knows how difficult it is to change one's passport.
Everyone is, however, convinced it needs to exist. The rational arguments of the West do not seem to be making people ethical or moral. Greed is qualitatively similar in all nations, rich or poor, with the lion's share of every nation's income being enjoyed by less than 10 per cent of the population. Rules are being designed, and rights are being enforced, to establish diversity, eco-friendliness, and corporate social responsibility.
But these are never at the cost of shareholder value, revealing the cosmetic nature of these changes meant to satisfy the auditors and charm buyers and voters.
Outrage, consequently, seethes beneath the surface. With reward and reprimand failing, panic is setting in. Once again, in typical Western style, there is talk of revolution. But the shift being proposed is once again behavioural. No attempt is made to expand the mind. Everyone is convinced personality is hardcoded, with room only for one truth. Everyone speaks of the truth, rarely your truth or my truth. Unable to get belief alignment, more and more leaders are convinced that people have to be led like sheep, forced to be good.
Determined to be fair and just, management science strives to make organizations more and more objective. Therefore, institutions are valued over individuals, data over opinions, rules over relationships, instruction over understanding, contracts over trust, and processes over people.
Professionalism, which involves the removal of emotions in the pursuit of tasks and targets, is seen as a virtue. Incredibly, scholars and academicians actually expect corporations designed on dehumanization to be responsible for society! Sameer who works in the corporate communications division has to make a report on corporate social responsibility.
The lady who heads the department, Rita, who majored in social service at a reputed university says, "Here, it is not about helping people but about meeting a target so that the company can tell its shareholders and the media that they have changed the world and contributed to the well-being of society.
They hope this will help improve their brand image. Nobody will say this as they are trained to be politically correct in public by their media team. There is no feeling, no empathy, just excel sheets. But at least something is happening at the ground level where the situation is rather dismal, that is why I am sticking around. The majority voted in favour of laptops. But before we judge humanity harshly, we must remind ourselves that humans are 99 per cent animals technically it is 96 per cent, but 99 per cent sounds more dramatic.
Only a tiny percentage of our genes are exclusively human. In the evolutionary scale, fear is thus a far more familiar emotion than ideas that spring from the imagination.
Fear has enabled us to survive for three billion years; imagination has been around for less than a million. In doubt, we naturally regress towards older, more familiar emotions. Further, the body physiology resists thinking and introspecting and analyzing, as brain activity needs glucose, a precious fuel that the body would rather conserve in the muscles in anticipation of a crisis.
That is. Even though every culture and every organization bases itself on lofty ideals, when crisis strikes, everyone regresses, relying on ageold fear-based animal instincts of aggression, territoriality and domination. Imagination is then used to rationalize one's choice, ex post facto. Perhaps, the time has come to realize our evolutionary potential, open our eyes once. Darshan means looking beyond the measurable: Trusting human potential is not easy. Including other truths is not easy.
But to rise in grace, we must outgrow gravity. The yajaman initiates this ritual, makes offerings into agni, fire burning in the altar, exclaiming, "svaha"this of me I offer, hoping to please his chosen deity or devata who. Svaha is what the yajaman invests: Tathastu is the return on investment: It all. The yagna can operate both downstream, as well as upstream, so the devata can either be the buyer or the seller, the investor or the entrepreneur, the employer or employee, director or doorman.
Paresh believes that because he pays a good salary, his cook prepares his meals just the way he likes them. He is the yajaman and the cook is the devata. The cook, however, believe that it is his skill at preparing good meals which gets him a good salary from Paresh. In the cook's imagination, he is the yajaman and Paresh the devata. Both do svaha, which gives them a satisfactory tathastu.
A yagna is declared a success only if it ushers in wealth and prosperity. Lakshmi is the goddess of wealth. She is also goddess of auspiciousness; her image adorns not only Hindu homes but also Jain temples and Buddhist stupas, indicating her popularity even amongst those who shunned ritual. Her name has two roots: Was the purpose of a yagna the generation of wealth?
Or was wealth generation simply an indicator of some other goal? The answer to this question is the typically Indian, "Depends! He of rajas-guna will see Lakshmi as the target. He of sattva-guna will see Lakshmi as an indicator of personal growth. In most societies, he of tamas-guna makes up the majority while he of sattvaguna makes up the minority.
A successful society is one that is directed by this minority. 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. 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. 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: Everything hinges on the bhaav of the. 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. 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.
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 fearour fear and the fears of others, how it shapes our mind, hence our feelings, which impacts how we engage with the world and what kind of relationships we end up having.
Meditation, contemplation and introspection are all about becoming more aware of our gaze. Everyone sees objective reality, all that is tangible and measurable, or saguna. This is drishti, or sight. Everyone can 'see' subjective reality, thoughts and feelings, the fears underlying actions that are neither.
This is divya-drishti, or insight. Everyone can also let the subjective truth reveal the subject: This is darshan.
Those who did darshan first were known as the rishis, or the sages of India, often identified as 'seers', those who saw what others would not see. Darshan is also a Sanskrit word which means philosophy or worldview. It is also a common religious practice among Hindus: Placed atop the temple doorway is a head with protruding eyes watching the act of observation.
The rishis realized that humans are not only capable of seeing varna, but can also rise up the varna ladder by outgrowing fear. However, this can only happen when we help others outgrow their fear. That is why they designed the yagna, as a tool that compels us to pay attention to others.
Using the yagna, the yajaman can become less dependent and more dependable, and hence be a refuge for the frightened, those who seek Lakshmi as a child seeks a comforter.
The more dependable a yajaman is, the more able he is to attract the devatas, as bees to nectar. The devatas in turn will churn out Lakshmi for him from the ocean of milk that is the marketplace. Thus will Lakshmi walk his way. Economic growth does not lead to intellectual and emotional growth; if anything it can amplify fear. The rishis saw economic growth without personal growth as a recipe for disaster for then Lakshmi would come along with her sister, Alakshmi, goddess of conflict, and create enough quarrels to ensure Lakshmi could slip away from the grasp of the yajaman who was unworthy of her.
They were convinced that economic growth has to be an outcome of intellectual and emotional growth. For the workplace to be a happy playground ranga-bhoomi rather than a fierce battleground ranaboomi , Lakshmi had to be an indicator and darshan, the lever. As is darshan, so is guna; as is guna so is varna; as is varna, so is bhaav; as is bhaav, so is svaha; as is svaha, so is tathastu.
This is Business Sutra, a very Indian approach to management. She wanted her money back. All Rs. When I pointed out to her that I'd incurred about Rs. That did it. I dug Rs. Asha Singh is now reduced to nothing more than a cold nod by the garden gate.
BTW, my husband and mother-in-law, both Indians, had a hearty laugh about this later on. I told them about it. Don't mind that foolish woman, the mother-in-law told me, she and her people are just greedy for money. My husband pointed out that Mrs. Asha Singh, although the same age as myself fiftyish! Well that made sense. My doctor sahib my husband is quite a rock of wisdom.
Yet I couldn't understand, for the life of me, how Asha could make the mistake of turning the gesture of helping a friend into a business transaction. It might have made things so much clearer for me. I was fortunate enough to get a copy of this most enlightening book recently and it has done a lot to explain to me why the 'Western' i. USA and western European approach towards business transactions is so very different from the subcontinental or Indian approach.
Wasn't it Kipling, the wise old man, gave us that awful adage that east is east and west is west and 'ne'er the twain shall meet'? He was a bit of a pessimist, if you ask me. If only he'd dug a little deeper, he might have understood that the very different approach Indians have to business, among other things, is because of their very mindset, which is part of the cultural baggage they have inherited.
For people of Western origin, it's the same. We're all only human and the twain have been meeting forever doing business together, getting married, producing children and doing any number of things but in order for the encounter to go smoothly, understanding, awareness and insight are required - these things are so essential.
Devdutt Pattanaik, is a terrific teacher and storyteller. Using clear language, simple illustrations and apt examples, he shows us how the Indian approach to business can be interpreted from an attitude which is rooted deeply in the psyche and can be interpreted using clues from the rich treasure house of Indian mythology.
He rightly points out that western approach is rooted in Biblical to some extent thinking or rather a form of it, on one hand and by classical Greek thinking on the other. The Biblical approach glorifying, but eclipsed by Greek thought which glorifying man.
He shows us how the Western approach is always concerned with 'what'. The Indian approach, rooted as it is in it's mythology, is more concened with 'why', while the Chinese approach, rooted in its own peculiar mosaic of philosophies, is supremely concerned wth 'how'?
Basically, Devdutt had decoded mysteries that it could have taken many a scholar a lifetime to unravel. I'd been offended at the thought that Mrs. Asha Singh was treating me as a mobile cash dispenser. But I now realize that that wan't the case. Heck she was putting me at the level of a goddess. Devdutt Pattanaik explains clearly in the book how ubcontinental people approach an investment or business transaction as they would a religious ceremony.
The investor yajaman! In this case, Mrs. Asha Singh was the devotee, I was the goddess, her 'svaha' was the discount coupons and no wonder she was displeased when her taathastu was not only delayed, but reduced as well!
I'd originally thought we were two friends supporting each other but that the whole exchange had turned sour because of Mrs. Asha Singh's greed. I had no idea that the whole situation was imbued with spiritual significance. Oh, I'll smile more warmly at Mrs. Asha Singh next time I see her. But no way am I taking it for granted that her approach to variou interactions should be to mine in future. The differences, of course, being rooted in our cultural backgrounds.
It would also be a terrific addition to the library of any business person of western origin who has regular business with Indians or businesses based in India. Even for readers who just enjoy studying the significance of mythology and who are particularly interested in studying the effect mythology has on the lives of people - this book has something for them too.
If it comes out in Hindi I'm not sure if it has yet I might consider purchasing a copy of this book and giving it as a gift to Mrs. Asha Singh? But will she 'get' what I'm trying to convey? Well, to answer it in a typical Indian style, 'that depends". I can live with that. View all 3 comments. May 16, Vivek Tejuja rated it it was amazing. When you think of mythology and management, it becomes very difficult to connect the two.
Devdutt Pattanaik, who when speaks of mythology, does not consider it any different from daily living. When Dr. Pattanaik writes or talk of mythology, he weaves it seamlessly into what we call living. The book has structure and at the same time tells its readers to break all structures and forms of thinking, thereby learning to create new approaches, new Indian Approaches to Management, which we have probably been ignoring for a very long time.
Pattanaik takes the reader through a chronological journey of his perception of management. The introduction of the book in itself is of twenty five pages, describing the need for such a book. He speaks of the design of the book and how he has tried to connect management to mythology and how it may work for some and may not work for others.
The book is divided into three major sections, each section unraveling a different world for the reader. The book helps the reader read through structurally from decoding business beliefs of the Indian, the Chinese and the Western World to talking about the sutras of management and how they co-exist with mythology in the background.
There are close to more than one hundred sutras and all aim at defining only one thing: To change the approach to management and at the same time talk of its connection to our roots through what is closest to our hearts and what we can connect with: Myths and Legends. The wide gamut of the book sometimes would make the reader read it in bits and parts and that to me is the best way to enjoy this book as well.
The balance that is struck is worth all of it. Devdutt Pattanaik takes it a step further with every turn of the page and you will realize it only when you read the book. The illustrations only enhance the value of the words and add more clarity to concepts.
The approach is clear. The content is well-researched and solid and there is nothing which is out of place. The integration of mythology and the workplace is seamless and brilliantly executed.
So for me the book worked well on almost all levels. It should be read in bits and pieces and be savoured the way it is meant to be. Apr 14, Sukanya rated it it was amazing Shelves: Reviewing is as much a subjective experience as reading. This isn't so much a review as much as it is an attempt to record my experience of reading this book - the things that stayed back with me, the things that registered in my mind and the things which will perhaps make me revisit the book again some day.
The book,as many have rightly pointed out, is not the kind one can finish quickly. It isn't an easy book to read. Not because it is difficult to comprehend. Or sprawling. Or moribund. But bec Reviewing is as much a subjective experience as reading. But because there is so MUCH that this book has to offer, that one must, once in a while, set this book aside and give oneself time to process one's thoughts.
The book starts with a comparison between Western philosophy, Oriental philosophy and Indian philosophy. So far, the very little of philosophy that I have read happens to be mostly Indian philosophy. And so I have consciously decided to revisit this section of the book, when I'll hopefully have read some more on Western and Oriental philosophies.
The structure of the book is absolutely simple. Further more, Pattnaik forces one to stop slotting decisions as either right or wrong or profit-making or loss-making. Instead he nudges us towards a Hindu subjective view which espouses that action can be neither right nor wrong.
Action can only have consequences which in turn will claim accountability. In business, this will roughly translate to a decision taken in the best of interest, under a set of circumstances which may accrue short term benefits but have long term adverse implications. Or, vice versa. All in all, action is important and in most cases inevitable.
Along the way, Pattnaik also uncovers long forgotten histories of cultural mythologies so inherent to our social fabric that it would perhaps never occur to us to ask how did they ever come into being! To give an example, the fact that cow-slaughter came to be considered a terrible crime in this country is not so much for religious reasons but because in the not so distant past, the cow played an extremely important economical role. In agrarian India, a cow could actually sustain an entire family, which is why one of the greatest acts of charity was considered to be 'gow-daan'.
Killing a cow meant taking away the very means of existence of an entire family - a very tangible misfortune- and hence an act which carried enormous implications. I stumbled upon so many such wondrous details in this book that it was almost like living one revelation after another! More so it made me extremely appreciative of hinduism as a life philosophy. The most important thing that I would take away from this book is the beautiful way in which Pattanaik brings together spirituality and work.
Our Gods are as much bound to karma as we humans. Shiva's karma is to create detachment, Vishnu's to create attachments and sustain them. Praying to our Gods is not simply an attempt to secure good fortunes for ourselves but to expand our human potential, a conscious effort to become closer versions of our ideals, our Gods.
I don't think there can be anything more beautiful, more powerful than this thought. View 2 comments. Feb 23, Dhruv Khosla rated it liked it.
This is not a practical guide on how to conduct business. It is a more generic philosophy on how to broadly think about business, linked to Indian mythology and certain imagined anecdotes. A little more real world correlation with solid cases to back up the claims would have made it more relevant. Jan 27, Abhishek rated it it was amazing.
This certainly qualifies as a book which has changed me forever in some way. Kishore Biyani, which has validated the role of Indian Mythology in the business environment. This book is filled with anecdotes, which lets you see the familiar mythological stories in a completely different light, and lets you wonder if what you knew was really the truth? Which brings me to the biggest strength of this book, it does not impose any opinion about any subject in any form, instead it lets you think.
It lets you decide, and makes you in-charge of what opinion you are forming about things. The way the concepts are graphically explained is the second biggest strength. The vivid description along with figures, would make any manager salivate. Personally, I believe is that this book should not be restricted to only management crowd, it should rather be read by as many individuals as possible.
Feb 14, Nelton D'Souza rated it liked it. I long to be an entrepreneur and hence when BlogAdda presented with this opportunity I took it with both hands.
After constant rescheduling the delivery I finally got my hands on it. I must say, its least than what I expected. In the world of Kamasutra and Aam Sutra, Business Sutra leaves no stone unturned in simply following suit. A voluminous odd pages filled with illustrations on every second page you have to be ready to take on this one. But if you're there for the taking then this book I long to be an entrepreneur and hence when BlogAdda presented with this opportunity I took it with both hands.
But if you're there for the taking then this book won't disappoint. If you're bored there are illustrations, if you're into business and ideologies theres lots of it and if you're hard for time there are little grey boxes which cut the details and give you the gist.
The book is divided into 3 sections - Introduction, which is more kind of a launchpad to understanding the book and the author's life and the need for something like this. The downside of this book is that it - See more at: Dec 18, Avisek Barla rated it it was amazing. Business Sutra is more than an Indian approach to management.
As an atheist but brought up in hindu tradition, I had a fair bit of knowledge about the gods, the devatas, rakshas, yaksha and asuras.
Yet this book shows them in a very different light. They are a representation of human character, of you and me. The incidents explained from the epic of Ramayana and Mahabharata are similar to our lives and the decisions we need to take. Ram and Krishna , two heroes of opposite poles. One is law abiding and the other a beloved breaker. Ravan and Kansa, two villains with different qualities.
What makes them a villain? Turns out the world is not binary and so are these characters. There is no wrong and right, there are just actions and consequences. So much about life and still it teaches you about business. From ideas, greed, character to handling team, setting vision and beyond.
As a wanna be entrepreneur I found this extremely useful. Do give it a read. Apr 20, Ranjeet Bhosale rated it really liked it. I jave finished reading this book today after so many days of reading and taking a break, business sutra by devdutt pattanaik is a book which helps understand the mentality of indian people that has been shaped through generations after generations in this society.
The behaviour of our people is starkly different from other countries per say, we have a rich heritage of the our gods and mythological stories related to the divine beings which shape up our conciousness which ultimately reflects in I jave finished reading this book today after so many days of reading and taking a break, business sutra by devdutt pattanaik is a book which helps understand the mentality of indian people that has been shaped through generations after generations in this society.
The behaviour of our people is starkly different from other countries per say, we have a rich heritage of the our gods and mythological stories related to the divine beings which shape up our conciousness which ultimately reflects in our behaviour. The more we expand our views and look towards the two very contradictory realities that exists in out society. The more we include those truths and try to look at things the other peoples way the more inclusive we become and the more we grow.
Now growth is also a subjective term depending on weather it is monitory growth,physical growth, intellectual growth or any other form of it which we expect we deserve. We are performing this yagya of our business where we have to give our respective swahas to the devatas in order to obtain the desired tathasthu. Jan 28, Siddharth Maheshwari rated it it was amazing Shelves: A gem by Devdutt Pattanaik.
More than business management it is a book of philosophy and psychology. It helped me understand the basic philosophy of West,India and China. It also gave a good understanding of human psychology and behavior. On the management part, it is more of philosophy than concrete management. It presents a framework which can be applied to any field or system other than business management.
It made use of great examples from the Indian Scriptures to bring home a point and mad A gem by Devdutt Pattanaik. It made use of great examples from the Indian Scriptures to bring home a point and made me look at the Indian scriptures and their characters from a very different perspective. A praiseworthy thing about Devdutt is his use of Samskrit terms as it is instead of piggy backing on their incorrect English translations.
Jun 15, Paromita Bardoloi rated it really liked it. It is not a very usual experience that you read a book on management and you are gripped within its stories and intricacies. Devdutt Pattanaik is definitely does that with no apologies. Business Sutra looks at management through the Indian perspective. The writer uses symbols, codes, stories from Hinduism, Buddhism and Jainism to put forth his perspective. He also uses the Mahabharata and Ramayana as the background as if he was born to tell the stories and break the myths to bring in a new point It is not a very usual experience that you read a book on management and you are gripped within its stories and intricacies.
He also uses the Mahabharata and Ramayana as the background as if he was born to tell the stories and break the myths to bring in a new point of perspective. For more: Apr 24, Reshmi Pillai rated it it was amazing Shelves: Partly memoir, partly business fundamentals the book makes for a compelling, easy read if the subject interests you.
It is one of those books that I call A. Rehman music type, the book grows on you as you sail through chapter to chapter. The language as with his earlier works is easy, the narration interesting and by the time we reach the back cover we mildly understand why our beliefs, behavior and businesses ought to be different.
I have always wondered even during my PG in Management why I Partly memoir, partly business fundamentals the book makes for a compelling, easy read if the subject interests you.
I have always wondered even during my PG in Management why India never had pioneers, trend changers and innovators in the field of management.
It is because we cannot make biryani the burger way! Full review: Great wisdom The book is trying to develop vision of reader towards the problems we face as an employee or employer in our day to day life through mythological stories with an interesting comparison with the western and even Chinese business wisdom.
There are no readymade solutions given means the fish is not given directly but author has done excellent job to divert readers attention not only how to catch fish but also with which fish to capture and purpose of catching fish! Interesting and enli Great wisdom The book is trying to develop vision of reader towards the problems we face as an employee or employer in our day to day life through mythological stories with an interesting comparison with the western and even Chinese business wisdom.
Interesting and enlightening! Must read View 1 comment. Reading this book is a wonderful experience and I would highly recommend doing so. In simple terms, the book takes us through the many thoughts that we might have had during the course of our work day or in other situations, and shows us how those thoughts could be processed.
What I like best is the book is never preachy nor narrow in it's approach. A good place to start is at the end of the book after the index at the page titled 'How to reject this book'. Jul 25, Sangyasharma rated it really liked it. Mr Davedut Pattnaik didn't disappoint me with this one too Dec 30, Aniruddh Sudharshan rated it it was amazing.
Author explains complex things in a single paragraph and simple sketches. Jun 26, Rajesh CNB rated it it was amazing. There are times when your thirst for knowledge is fully quenched by a book and you decide that it is that eternally regenerative well that you will drink from time and again. I dip my bowl into the eternal wisdom they have, whenever I thirst for knowledge and guidance and they have so far been reliable companio There are times when your thirst for knowledge is fully quenched by a book and you decide that it is that eternally regenerative well that you will drink from time and again.
I dip my bowl into the eternal wisdom they have, whenever I thirst for knowledge and guidance and they have so far been reliable companions. The experience with Business Sutras is somewhat similar. When I picked the book and started gazing at the content, I was a bit sceptical if I would learn anything new. Well, haven't instead the 18 Upanishads and part of the Vedas? Haven't i read the puranas and the Bhagavadgeeta? Haven't I read the Bhashyas on the Brahmasutras? What more new stuff would this book teach me?
How arrogant was I? I wouldn't know until much later. Devdatt, deep dives into the intricate symbolism of Hinduism and expertly draws out the metaphorical equivalents of business from the abstract ritualistic practices from the Vedas, Upanishads and the Puranas. In doing so, he renders two parallel services. He proves to the world and to the reader that the ancient Hindu knowledge embedded in the Vedas, Upanishads and Puranas are indeed abstractions that have been derived out of inductive logic and embodied knowledge of wise men.
He also unequivocally proves that through power of deductive logic such abstract bodies of knowledge can indeed lead to practical, ready to use in daily life, insights in even so materialistic pursuits such as business.
And through these he gives a scientific flavor to the spiritual knowledge base that is uniquely Indian. This book is a recommended read for all those people, businessmen, teachers and students, who want to evolve a unique style of leadership and would like to know if the study of scriptures would enable such evolution.
In fact, after reading this, i felt compelled for quite a while that this should be a recommended text for all business management students.