From the Bhagwad

(Disclaimer: I haven't written this.)

There is an important distinction between effectiveness and efficiency in managing.
Effectiveness is doing the right things and  efficiency is doing things right.

The general principles of effective management can be applied in every fields the differences being mainly in the application than in principles. Again, effective management is not limited in its application only to business or industrial enterprises but to all organisations where the aim is to reach a given goal through a Chief Executive or a Manager with the help of a group of workers.

The Manager's functions can be briefly summed up as under :
Forming a vision and planning the strategy to realise such vision.
Cultivating the art of leadership
Establishing the institutional excellence and building an innovative organisation.
Developing human resources.
Team building and teamwork
Delegation, motivation, and communication and 
Reviewing performance and taking corrective steps whenever called for.

Thus Management is a process in search of excellence to align people and get them committed to work for a common goal to the maximum social benefit.

The critical question in every Manager's mind is how to be effective in his job. The answer to this fundamental question is found in the Bhagavad Gita which repeatedly proclaims that 'you try to manage yourself'. The reason is that unless the Manager reaches a level of excellence and effectiveness that sets him apart from the others whom he is managing, he will be merely a face in the crowd and not an achiever.

Management deals with the problems at superficial, material, external and peripheral levels, the ideas contained in the Bhagavad Gita tackle the issues from the grass roots level of human thinking because once the basic thinking of man is improved it will automatically enhance the quality of his actions and their results. 

The management thoughts emanating from the Western countries are based mostly on the lure for materialism and a perennial thirst for profit irrespective of the quality of the means adopted to achieve that goal. This phenomenon has its source in abundance in the West particularly the U.S.A. Management by materialism caught the fancy of all the countries the world over,India being no exception to this trend. 

The modern technique of management places most reliance on the worker (which includes Managers also) -to make him more efficient, to increase his productivity. They pay him more so that he may work more, produce more, sell more and will stick to the organisation without looking for alternatives. The sole aim of extracting better and more work from him is for improving the bottom-line of the enterprise. Worker has become a hireable commodity, which can be used, replaced and discarded at will.

The workers have also seen through the game plan of their paymasters who have reduced them to the state of a mercantile product. They changed their attitude to work and started adopting such measures as uncalled for strikes, Gheraos, sit-ins, dharnas, go-slows, work-to-rule etc to get maximum benefit for themselves from the organisations without caring the least for the adverse impact that such coercive methods will cause to the society at large.

Thus we have reached a situation where management and workers have become separate and contradictory entities wherein their approaches are different and interests are conflicting. There is no common goal or understanding which predictably leads to constant suspicion, friction, disillusions and mistrust because of working at cross purposes. The absence of human values and erosion of human touch in the organisational structure resulted in a permanent crisis of confidence.

The western management thoughts although acquired prosperity to some for some time has absolutely failed in their aim to ensure betterment of individual life and social welfare. It has remained by and large a soulless management edifice and an oasis of plenty for a chosen few in the midst of poor quality of life to many.

The popular verse 2.47 of the Gita advises non- attachment to the fruits or results of actions performed in the course of one's duty. Dedicated work has to mean 'work for the sake of work'. If we are always calculating the date of promotion for putting in our efforts, then such work cannot be commitment oriented causing excellence in the results but it will be promotion oriented resulting in inevitable disappointments.

So, the Gita tells us not to mortgage the present commitment to an uncertain future.

ATTITUDE TOWARDS WORK 

Three stone-cutters were engaged in erecting a temple. As usual a H.R.D. Consultant asked them what they were doing. The response of the three workers to this innocent-looking question is illuminating. 

'I am a poor man. I have to maintain my family. I am making a living here,' said the first stone-cutter with a dejected face. 

'Well, I work because I want to show that I am the best stone-cutter in the country,' said the second one with a sense of pride. 

'Oh, I want to build the most beautiful temple in the country,' said the third one with a visionary gleam. 

Their jobs were identical but their perspectives were different. What Gita tells us is to develop the visionary perspective in the work we do. It tells us to develop a sense of larger vision in one's work for the common good. 

Some people argue that being unattached to the consequences of one's action would make one un-accountable.

Bhagavad Gita is full of advice on the theory of cause and effect, making the doer responsible for the consequences of his deeds.
The Gita, while advising detachment from the avarice of selfish gains by discharging one's accepted duty, does not absolve anybody of the consequences arising from discharge of his responsibilities. 

It is the common experience that the spirit of grievances from the clerk to the Director is identical and only their scales and composition vary. It should have been that once the lower-order needs are more than satisfied, the Director should have no problem in optimising his contribution to the organisation. But more often than not, it does not happen like that; the eagle soars high but keeps its eyes firmly fixed on the dead animal below. On the contrary a lowly paid school teacher, a self-employed artisan, ordinary artistes demonstrate higher levels of self- realization despite poor satisfaction of their lower- order needs. 

This situation is explained by the theory of Self-transcendence or Self-realisation propounded in the Gita. Self-transcendence is overcoming insuperable obstacles in one's path.

It involves:

Renouncing egoism,
Putting others before oneself,
Team work,
Dignity,
Sharing,
Co-operation,
Harmony,
Trust,
Sacrificing lower needs for higher goals,
Seeing others in you and yourself in others etc.

The portrait of a self-realising person is that he is a man who aims at his own position and underrates everything else.

On the other hand the Self-transcenders are the visionaries and innovators. Their resolute efforts enable them to achieve the apparently impossible. They overcome all barriers to reach their goal.

The work must be done with detachment.' This is because it is the Ego which spoils the work. If this is not the backbone of the Theory of Motivation which the modern scholars talk about what else is it? I would say that this is not merely a theory of Motivation but it is a theory of Inspiration. 

It is on the basis of the holistic vision that Indians have developed the work-ethos of life.
They found that all work irrespective of its nature have to be directed towards a single purpose that is the manifestation of essential divinity in man by working for the good of all beings -lokasangraha.

This vision was presented to us in the very first mantra of lsopanishad which says that whatever exists in the Universe is enveloped by God. How shall we enjoy this life then, if all are one? The answer it provides is enjoy and strengthen life by sacrificing your selfishness by not coveting other's wealth.

It is in this light that the counsel 'yogah karmasu kausalam' should be understood.
Kausalam means skill or method or technique of work which is an indispensable component of work ethic.

Yogah is defined in the Gita itself as 'samatvam yogah uchyate' meaning unchanging equipoise of mind.

Tilak tells us that performing actions with the special device of an equable mind is Yoga.

By making the equable mind as the bed-rock of all actions Gita evolved the goal of unification of work ethic with ethics in work, for without ethical process no mind can attain equipoise.