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Management Wisdom: Common Man's Management Theories
If you have to run the race, Run it for the human race.
The roots of a number of management ideas can be traced to sutras drawn from commonly used phrases. The metaphors, presented in folklores, proverbs, local idioms and in poetic form contain profound insights into human nature and behaviour. They represent the essence of wisdom drawn from the natural laboratory of human actions', namely, society. They crystalli!e the e"perience of human civili!ation over the centuries, through analogies and symbols. #n
some cases, they border on fantasy in its imaginative sense of the meaningfulness of e"perience. $or managers, they are a good source for management wisdom. %s these sutras and ideas are
presented in the common man's language, they have stayed in the consciousness of man over long periods of history. %s a result, he displays a high degree of awareness about many social and management ideas. &e manages his affairs with the help of such management sutras'. 'uring recent years, management theory has e"pressed similar ideas in different language and (argon. )ome of the selected sutras and verses from *ihari's +,-./0 collection of verses by sufis, mystics 1 yogi's of #ndia, are as follows:
,. ECOLOGY AND DIALECTIC
The concept of ecology and dialectics is understood by the common man, through 2abir's famous
aloha related to the dialogue between the earth and the potter'.
Mati kahe kumhar se, to kya rondhe mohe, Ek din aisa ayega, mein rondhu gi tohe. 3arth tells the potter, 4ou think you can overrun me, % day will come, When # will overrun thee.
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Through this simple metaphor 2abir has communicated the idea of dialectics to the mass 6ne can also read the message of dialectical materialism' in this couplet. 3ven with massi propaganda, the Mar"ists could not convey their idea of dialectical materialism' to the mass
They e"pressed it in difficult (argon, while 2abir conveyed a similar idea in the common man' language. *ecause of this reason, the common man understands the idea of ecology, as well
things turn upside down.
of dialectics much better than the intellectuals'. The message of this management sutra' l simple. Modern organi!ations should be guided by ecological considerations, #f they ignore t dimension, they are likely to be over run by the results of their own actions. $urther the management's attempt to overrun the workers could very well result in a situation in which,
/. EYE OF THE BEHOLDER The same event is perceived differently by different people, depending upon their cognitive orientations. This was poetically captured by Tulsidas in the following verse:
!aki rahi "havana !aisi, #ra"hu moorat dekhi tin taisi. 'epending upon one's "havana or cognitive orientation, 6ne sees god's image +an event0, accordingly.
This social7management sutra communicates the concept of perception. Thus, events in society or organi!ations are interpreted differently by different persons, depending upon variations in their cognitive orientations. 8. OVERCOMING COGNITIVE BLINDING . The story of the elephant and the blindmen, is an illustration of the conse9uence of cognitive blinding. *y overcoming cognitive blinding, one can see and e"perience a totally different reality. This adds to the broadening of one's perspective. The essence of this message is contained in the following
$hoonghat ke%at khol re, &u'e %iya milenge. 6pen the windows of your intellect, 4ou will e"perience a different reality.
verse:
The message of this sutra implies that one should not be completely blinded by social
programming. *y keeping oneself open to new ideas, one's perspective of reality can be e"panded.
4. WHO AM I? This basic 9uestion is considered very important for any self:analysis. *ullah )hah uses this phrase to probe into the 9uestion of self:analysis. The verse is as follows:
Management Wisdom: (ommon Mans Management &heories )*ullah)ki kon, na mein %aka "ich 'ana mein
,-,
%alita, avval 'ana, akhir aa% nu
na koi hor%achana,
mein tho sayana, hor na
du'a
koi
*ullah +hah, khara hei kon. # know not who am #,
# am neither pure nor a sinner, # recogni!e none besides me, Who are thou, *ullah;, # am who called himself *ullah, )o says *ullah.
While *ullah )hah's answer relates to uncovering the empirical ego, the modern manager's answers usually tend to load the self with ego.
<. WISDOM/INTUITIVE UNDERSTANDING VS. BOQK LEARNING Modern managers learn a large number of theories. #n the process, they tend to consider the theories as the final answer to their problems. 6ften the development of intuitive and e"periential
,,learning suffers as a result of over reliance on theories. Wisdom can be a ac9uired from direct confrontation with reality. This idea is communicated in the following verse:
#ot hi %ar %ar 'ag mua, %andit "hya na koi, hai akshar%rem key, %are so %andit hoi.
=obody has become a %undit so far,
*y merely studying books7theories, *y learning a few letters of %rem, 4ou can become a %undit.
Thus, ideas about concern for people' cannot be merely learnt from books. They can only doha can be paraphrased as follows: come from one's close interaction with people. The above
Merely by learning theories or (argons, 6ne does not become a good manager, &owever, by intuitively learning from reality,
6ne can become a good manager.
>. PLANNING AND THE CHANCY, CHANCY WORLD 'elays in decision:making can have negative conse9uences. &ence, it is suggested that planning and timeliness in decision:making is very important for modern mangers. %ctions should not
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be postponed, they should be properly planned. This simple message of planning is communicated
through the following verse:
,al hare so aa' kar, aa' kare so abb, #al mein %aralya hoigi, "ahuri karego ka". %ct today instead of tomorrow,
%ct now instead of today, Chance may change the situation, When will you then act.
The role of chancy events can affect the future course of action. Therefore, without waiting
for chance to overtake the situation, one should act at once and not postpone the action.
7. MIND-STILLING $or effective decision:making, mind:stilling is considered very important. #f the mind is not in a peaceful state, a person may not take correct decisions. &owever, given the intrinsic nature'
of the mind, it is important to cultivate the necessary discipline for mind:stilling. This increases
concentration, which in turn leads to perfection in performance.
Manas key "ahut rang he in, chin chin "adle soye, Ek rang
mein(o rahe, aisa "irla koye,
Manas +mind0 has many colours, %nd it changes colours every moment, Those who achieve mind:stilling or concentration, %re few in number.
-eh to gati hai at %ati, sat %at lakhe na koye, !o manas hi khat %at mite, chat %at darshan hoi, #ts movement is fu!!y,
#t cannot be traced even by fast writing, #f the mind's random movement is controlled, 6ne can immediately get intuitive insights into the self.
Thus, for developing the faculty of intuitive insights, the e"ercise of mind:stilling is
considered very important.
. SELF-ANALYSIS, SELF-REFLECTION AND WITNESSING! KABIR"S WINDOW
various #ndian traditions. The following couplet indicates the need for confession, self:evaluation, self:interrogation and a search within, before blaming others.
The idea of self:analysis, self:reflection and witnessing, finds its e"pression in several
dohas of introspection, self:
*ura'o dehhan mein chala, "ura na miliya koi,
!o dil kho'a a%na, mu' se "ura no koi,
Management Wisdom: (ommon Man.s Management &heories When # went in search of bad persons,
# didn't find any one bad, When # searched within,
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# found myself as most bad. osh %araya dekh kar, chale hasant hasant, A%na yaad na avaii, 'aka adi na annt, 6bserving the bad points of others,
6ne keeps smiling,
6ne forgets about one's own bad points, Which are innumerable.
The following couplet brings out the role of looking within and its importance in selfanalysis. ?ooking within, rather than searching outside, is considered important for the processes of self:reflection and self:interrogation.
,asturi kundili "ase, mrigdhunde van mahi, Aise ghat mein %eev hei, duniya'ane nahi, Musk is within the nave, the deer seeks it in the (ungle, )o lies purity within, the world knows it not.
The purity within can be reali!ed only through a process of inner search.
!yon nain mein %utli, tyon khalikghat manhi, Moorahkh log na 'anhi, "ahir doodhan 'ahi, ?ike the cornea in the eyes, the self is within, #gnorant persons are unaware of this,
They search for the innerself outside.
#. INNER STRENGTH #nner strength is considered the key to achievement. 3very individual is endowed with inner strength. Through self:reali!ation, one can transform the inner strength of inherent *uddhahood into action.
!al mein "ase kumodini, chanda "ase akash, !o hey 'a ko "havata, to tahi key %as. ,umodini dwells in water, the moon shines in the sky,
Whatever is one's inherent nature, #s already within the person.
Thus, by reali!ing one's inherent nature, one can achieve what one desires.
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$%. INTERPERSONAL RELATIONSHIPS
The comple"ity of human behaviour has been brought out in many couplets. The demanding nature of interpersonal relationships is the theme of many dohas.
Agni aanch sahana sugam, sugam khadag ki dhar Neh ni"havan ek ras, maha kadhin vyvahar #t is easy to tolerate the heat of fire, #t is easier to withstand the edge of the sword, Anderstanding others is an art, #nterpersonal relationships are very demanding.
The doha uses the metaphors of fire and sword to indicate the demanding nature of
interpersonal relationships. )uch relationships cannot be built on superficial interpersonal
behaviour. They are built on truthfulness.
!aki sannchi soorat hai, taaka saancha khel, Aath %ahar chausanthghadi, sai sathe mel. Burity of intention leads to purity in action, This attitude, at all times is the key to purity, #n the relationship with the self.
#n interpersonal relationships, the role of the purity of intensions is very important. #t suggests that actions should reflect the purity of the intentions. 6nly then can interpersonal
relationships be developed at a deeper level.
$$. ESSENCE OF COMMUNICATION PROCESS
The role of the communication process is considered very important in developing good
interpersonal relationships. )incerity of purpose is the key to effective interpersonal
communication. #n any communication process, the impact of speech on the speaker, as well as the listener, is.crucial to the communication process. This implies that the communication process is not a mechanical e"ercise. The following doha describes the characteristics of effective communication
Aisi "ani "oliye, manas ka a%a khol, Auren ko shital kare, a%hu shital hoi.
Communicate in such speech that is straight from the heart, 4our speech should have a peace like effect on
others as well as on the self.
The couplet brings out the importance of sincerity of purpose in communication processes.
$&. ROLE OF CRITIQUE AND FEEDBACK The role of a critic can be viewed positively. #t has been suggested that the critic serves a very useful purpose by pointing out the weaknesses in the system, and providing the feedback.
Management Wisdom: (ommon Man.s Management &heories Nindak doora na ki'iye, ki'e addar maan, Nirmal tan manas su" hare, "ake aan hi aan. 'on't shun the critic, Cive him due credit, &e contributes to purification, *y constantly critici!ing.
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$'. PURITY OF INTENTIONS OR THE PREM APPROACH The role of purity of intentions in interpersonal relationship, as well as in organi!ational culture, is considered very important for creating a culture of trust and openness. #f this element is missing, the internal climate of the organi!ation could become life:less. Thus, BD3M +Burity in Delationships, coupled with 3motivity and Mutuality0 is considered the key to life:force. #n the absence of this 9uality:in:attitude', the work place is as good as a cremation ground.
!a ghat %rem na sanchere, to ghat 'an masan, let "in %rana. Eaise hhal luhar ki, saans % place where purity of intentions does not hold sway, #s as good as a cremation ground, )uch a place is life:less, like the blacksmith's blows, Which act mechanically.
The BD3M approach is the key to effective interpersonal relationships. #f the organi!ation culture is not centered around this aspect, it is likely that the working environment within the organi!ation will display characteristics of mutual distrust and hostility.
#rem "ara"ar 'og nahi, %rem "ara"ar saanch, #re,n "hakti "in sadhana, sa"hi thotha gyan. BD3M is yoga and BD3M is truth, BD3M is bhakti without BD3M knowledge is useless.
#n essence, BD3M approach can lead us towards harmonic society through, Aniversal
Deligion of ?ove +AD?0.
$4. THE USEFULNESS CRITERION OF LEADERSHIP ?eadership driven merely by self:interest is considered useless, for such leaders cannot enthuse or inspire the ma(ority. Metaphorically, they are compared with the date palm, which offers very little shade.
*ara hua to kya hua, 'aise %ed kha'ur, #anthi ho chaya nahi, %hal lage ati door. What is the point in being great, if greatness is like the date plain,
Beople can't en(oy the shade, %nd the fruits it bears are too far off.
)ubalterns always look critically at the leadership issue from the viewpoint of collective interest, and e"cessively self:interest oriented leaders are considered almost useless.
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$(. CAUSE-EFFECT AND EFFORT-REWARD RELATIONSHIPS
The mechanisms of cause:effect and effort:reward relationships are e"plained through simple illustrations of tree planting. %s you sow, so you reap', is the famous sutra. 6nly right actions can lead to right results.
*oya %ed "a"ul ka, &o aam kahan se khaya. #f you plant a babul tree, &ow can you e"pect mango fruits.
$). KARMA"S CATCH The theory of karma is essentially the theory of the influence of the past on the present'. 6ne's actions +2armas0 catch up with oneself. %ll actions have a feedback effect on the performers of i.e., you the actions. This idea is e"pressed in the short phrase of )'aisi karani, vaisi "harini),
reap the benefits of your actions. The individual alone is responsible for the effects of his actions.
,arma is not destiny, but the impact of one's actions on one's destiny. $7. QUALITY-LN-ATTITUDE Concern for people' is a commonly used phrase in management literature. This concern should be guided by the proper 9uality:in:attitude'. This would lead to truthfulness, and not merely a mechanical approach. The importance of compassion as a 9uality:in:attitude' is indicated in the following verse.
!ahan daya tehan dharma hai, !ahan lo"h tahan %aa%, !ahan krodh tahan kaal hai, !ahan kshma, tahan aa%. Wherever compassion resides, 'harma also resides, Wherever greed e"ists, Bainful e"periences also e"ist, Wherever anger rules the roost, The darkness takes over, Wherever forgiveness e"ists, *liss and (oy also e"ist.
The e"pressions of compassion and forgiveness capture the emotive content in the e"pression concern for people'. #n, the absence of these two components, this e"pression is mere rhetoric. Though modern organi!ations make a show of concern for people', however, truthfulness is often lacking. )ooner or later, this becomes evident to those working in these organi!ations.
$ . THE IDEA OF MOTIVATION
The idea of motivation has been communicated through the popular 9uote.
Management Wisdom: (ommon Man.s Management &heories )"aton he "hut, *aton sey nahi man te) Beople accustomed to forced motivation, Cannot be motivated by persuasion.
,-F
This 9uote identifies two types of motivation methods, one being the use of force, and the
other the use of persuasion. The same idea is e"pressed by Theory G and Theory 4. The 9uote suggests that different people get motivated by different methods. $or some Theory G works The 9uote also identifies the /0laton he "hut)1 and for others Theory 4 works /)"aton ke "hut)1.
#
situations in which different methods of motivation work. $#. POWER DYNAMIC
#ndividuals are cautioned against the negative use of power to harass the weak and the powerless.
ur"al ko na satiye, taki moti hai, *ina swan hi khal sey, loh "hasam hoi'oi. 'on't harass the powerless, &is agonies would create stress, *ellows made out of dead animals skin, Can make the solid iron thin.
3ven weak and powerless can upset the power dynamic. &ence, people in power are
advised to use power to empower and not harass others. This sutra highlights the dynamic of victor:victim dialectics. The ideas of negative use of power is also e"pressed through following subaltern phrase, drawn for the game of chess.
#yade se fir2i "hayo, &edo &edo'aye. When a pawn becomes 9ueen, #ts amok run can be seen.
#n the above discussion, we have presented a number of the common man's management
sutras, which form a part of his vocabulary. They centre around themes such as, assumptions
about the models of man', man's relationship with nature, interpersonal relationships, motivation methods, communication and feedback processes, self:analysis, 9uality:in:attitude', self:development, power dynamics and so on. They are often used by people in evaluating
managerial actions, within their organi!ational conte"t. Therefore, the study of such sutras is
likely to contribute some new ideas about management and social theories. %s the management sutras discussed here emphasi!e humanistic values, they provide a basis for management by values for creating better organi!ations and better world. )ince human and spiritual values create positive vibrations, sutras emphasi!ing the same provide a basis for
management by positive vibrations, to create synergy in organi!ations. They are also reflective
of subaltern creativity' and are rooted in ground realities and social e"periences. &ence, they have strong appeal for the common masses. They also provide a reservoir of knowledge for
creation of new ideas and concepts through grounded pra"is' approach of relating theories and action with ground realities. $or the ideologically programmed mindsets, they provide creative clues for mind liberation and change in the mindset. #t is also interesting to note that at times words conceal within them complete models. $or e"ample, market model is e"plained through the e"pression maru3katte in 2annada language. Maru means to sell and ,atte is a platform. Maru3,atte implies to sell across a platform Thus,
the e"pression maru:katte e"plains the e"change process. #t is interesting to see the phonetic closeness of maru:katte and market. )imilarly in $ita, ch.,. +@@0 concept of 4ani'ya is indicated.
The e"pression business in 3nglish has a high degree of phonetic similarity with 4ani'ya, which indicates that its origin is traceable to ancient wisdom. $urther, re:'search' could reveal many more such origins of ideas to the ancient roots as well as ancient cultural routes. )everal e"amples are available in author's article, Management )ubhashitani +/55/0.
HM*%H Model of 'ecision MakingI
*ehind the gar" of rationality, &here is always a lot of irrationality, What a%%ears to "e o"'ective, Is many times merely su"'ective.
The sub(ect of decision:making has been a ma(or concern of both researchers, as well as practitioners. The myth of the rational decision maker has been 9uestioned +Dowan, ,-.>J
Dowe, ,-.F0. % number of frameworks have been suggested. These frameworks take into consideration the cognitive conte"t of the decision situation. $urther, they also focus on the
cognitive inference systems' used by the decision makers. The M*%' model presented here,
draws upon the cognitive inference system' proposed in the )ankhya philosophy and
operationalised by Batan(ali, in his celebrated book, -oga +2itra. %ccording to Batan(ali, a cognitive inference system' can be sub:divided into three sub: systems, namely, the desire sub:system, the thought sub:system and the action sub:system
+Mathur, ,-.F0. The desire sub:system outlines the desires', which in the case of an organi!ation, may be e"pressed in terms of organi!ational values, aims, mission and ideals. #n the case of an
individual manager, it may refer to what he desires out of a decision outcome. The thought sub:system refers to the use of intelligence', or the analytical methods that a manager employs, to arrive at the decision. The action sub:system refers to the specific actions initiated by the manager to achieve the desires'. $igure ,-., presents this 'esire:Thought:%ction Cognitive #nference )ystem. Kiewed from the perspective of an individual employee of an organi!ation, the desirethought:action model can provide insights into the way managers take decisions in organi!ations. #t may be indicated that for the effective functioning of organi!ations, there should be a match between the individual and organi!ational desire:thought:action systems. #n the subse9uent discussion, the focus is on an individual's desire:thought:action system.
I Contents of this chapter also appeared in author's article, H'ecision )tyles: Conceptual Model %nd %n
3mpirical )tudy of #%) officersH, #ndian Eournal of Bublic %dministration, =o./, Kol.GGGK###, %prilEune, ,--/, -<:,5..
.WA)Model of
ecision Making
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:::::: L:::::::: 'esire )ub:system ::::::::5 ::::
::::::I::::: %ction )ub:system :::::: L:::::::
$igure ,-.,: Batan(ati's Cognitive #nference )ystem #n the
#
Thought )ub:system
M*%' model of decision:making, the individual letters stand for manes,
and
"uddhi
ahamkaar. %ccording to this model, in any decision:making there is an interplay of all the three internal sense organs'. Manas, "uddhi and are also referred to as anthakaran ahamkaar +internal sense instruments0. 2uppuswamy +,-.<0 in his work on ancient #ndian psychology provides a discussion on these concepts. %s these terms are non:translatable in 3nglish, we will use them Manas as they are. &owever, close 3nglish translations would be indicated. refers
to the mind, buddhi refers to the intellect and ahamkaar
refers to self:sense.
&owever, it may be indicated that the term
manas does not:correspond e"actly to the term
mind'. &ence the term mind' is only a crude appro"imation. The term may include an emotive content of the decision situation, like the term heart'. )o 0manas. is a sort of blending of the Hmind' and the heart'. *uddhi is the subtle sense of ahamkaar, the all mental processes, and self:sense, i.e., the principle of
individualism', arising from self:love in the individual.
"uddhi. Ahamkaar also leads to
0manas.
a"himana, i.e., the
Manas acts as a gatekeeper' to filter and process the sense data. #t does a preliminary
screening of the information presented to the senses. #t is also involved in suggesting alternative
courses of action. #n doing so, it plays the role of intuition. The e"ternal senses
and the
/indriyas1
manas present the e"periences to *uddhi the intellect, which in turn undertakes a rational
analysis of the data. &owever, this rational analysis is interfered with
self: sense or the ego. This is because
"y ahamkaar, the
ahamkaar creates a frame of reference in the individual in
the
form of the ego. 6ut of this interplay emerges the final decision, which leads to action. This
is defined as fluctuations in interaction is also influenced by vritti and sanskaar. 4ritti the mind, that operate at the conscious level, while are the subliminal impressions sanskaars stored in the sub:conscious or the unconscious i.e., the sayer or the storehouse of
/,aramasaya,
impressions resulting from karmas or the actions0. 4ritti
thus
and sanskaar also interact, and
yak the conscious and sub:conscious or unconscious. While
+mental
4rittis operate at the conscious
4ritti
level, the sanskaars operate at sub:conscious or unconscious level. *oth
orientations0 and the sanskaars moderate the interplay of Civen
manas, "uddhi and ahamkaar.
his mental orientations and sanskaars /i.e., repertoire of e"periences'0, a manager may display
a greater reliance on one of the three
ahamkaar. $igure
instruments' of
manas, "uddhi and
presents the M*%' decision:making process.
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Management in New Age: Western Windows Eastern
4iitti +Hmanifested mental orientationsH0
3333333 Ahamkaar/)ego61 033 3333!
?::::::
333333333733
)amskaars +Hlatent impressions in the mindH0
$igure ,-./: The 'M*%' Model of 'ecision:Making
#n the interplay of manas, "uddhi and ahamkaar, there may be a dominance of one of them. %ccordingly, decisions can be classified in three categories, namely, manas driven, "uddhi driven and ahamkaar driven. 'ecisions in which manas plays a dominant role are usually the intuition driven decisions. #n the decisions in which "uddhi plays a key role, the attempt is to make in:dethpanali yss, and thereby arrive at a rational' decision. #n ahamkaar driven decisions, the influence of ego is greater than that of rational analysis. Table ,-., presents the ma(or characteristicf ths o ese three types of decisions.
Table ,-.,: Typology of 'ecisions Typology Manas driven *uddhi driven Ahamkaar driven Metaphorical %nalogy &eart' 1 mind' #ntellect' '3go, Ma(or Characteristics #ntuitive, holistic, Dational, analytical, ob(ective '#rrational', 'sub(ective'
#n an increasingly 'rational' society, decisions tend to be more ."uddhi. and .ahamkaar. dirven. #fnact, the reality of organi!ational life indicates that a number of decisions are .ahamkaar. dirven. The rational models of decision:making deny the e"istence of the 'psychic entity'. This they do by eliminating the emotive content from the decision process. &owever the 'M*%' model is more integrative. *y emphasi!ing the interplay of the manas, "uddhi and ahamkaar, it doesn't deny the reality of emotional feelings associated with decisions. The concepts of anu"huti +'emotional feeling0 and "havana +'mood0 are well integrated with the decision:making process. $igure ,-.8 presents a model that indicates the integrated nature of decision:making.
3AMA) Model of
ecision Making
,8F
*uddhi . +intellect0
33333333333333333333333333335. ....3
4ichara +%anlytical0
K K Anu"huti +HBositive 3motional $eelingH0 M: *havana +HMoodH0
$igure ,-.8: %n #ntegrated Model of 'ecision Brocess
#n this model, both "havana as well as
decision*aking process. The lack of
anu"huti are an essential part of any
"havana creates considerable stress for the individual involved in decision:making. #n such situations, the individual doesn't feel creates positive about his involvement in decision:making. The absence of anu"huti
further stress.
ahamkaar driven +'irrational'0. These models also indicate that decision:making is inherently iaaked with the emotional effects that decisions have on the decision maker. $or stress free decision:making, it is important that "havana. 6nly then nn he e"perience a positive psychological the decision maker has the proper
Thus, the above discussion indicates that at the level of an individual, there e"ist three sub:systems, namely the desire, the thought and the action sub:systems. $urther, the specific dements of the thought' sub:systems are three, the instruments' of manas, "uddhi and vritti and sanskaars, .amkaar. The interplay of these three, along with the results in three types of decisions, namely the manas driven +intuitive7'non:rational'0, "uddhi driven +rational0 and
feeling of anu"huti. 'ecisions and actions devoid of %havana may create conditions of stress and burnout. M*%' model presented here also serves na framework of action:reaction:interaction analysis, wherein manas3manas interactions lead #b synergy and
ahamkaar3ahamkaar interactions create
negative energy.
#t may be indicated that M*%' model can also be considered as a personality model
wherein concept of manas' is broadly captured by 3N +3motional Nuotient0, concept of buddhi' is captured 0ahamkaar. can be captured through %N by #N +#ntelligence Nuotient0 and concept of
/Ahanikaarl
gance Nuotient0. This personality model can be represented by the following e9uation:
BO3NI#NI%N
Wherein B stands for Bersonality, 3N for emotional 9uotient, #N for intelligence 9uotient mod %N for ahamkaar 9uotient as reflected by ego and arrogance. When M*%' model is combined with the Transaction analysis framework, we arrive at Manas, *uddhi, #ke '*%:C%B' matri", wherein one side of the matri" is represented by amkaar and the other side by three ego states of Child, %dult and Barent +C%B0. Thus, M*%: ',B matri" provides us nine different types of human interactions and accordingly nine different bpes of communication processes in interpersonal, social and organi!ational conte"ts. Thus, #M%' model is not only a decision making model, but also a communication model and a model f r analysis of interpersonal interactions, through )T%D +)timulus:Thought:%ction:Desponse0 approach.
If you have to run the race, Run it for the human race.
The roots of a number of management ideas can be traced to sutras drawn from commonly used phrases. The metaphors, presented in folklores, proverbs, local idioms and in poetic form contain profound insights into human nature and behaviour. They represent the essence of wisdom drawn from the natural laboratory of human actions', namely, society. They crystalli!e the e"perience of human civili!ation over the centuries, through analogies and symbols. #n
some cases, they border on fantasy in its imaginative sense of the meaningfulness of e"perience. $or managers, they are a good source for management wisdom. %s these sutras and ideas are
presented in the common man's language, they have stayed in the consciousness of man over long periods of history. %s a result, he displays a high degree of awareness about many social and management ideas. &e manages his affairs with the help of such management sutras'. 'uring recent years, management theory has e"pressed similar ideas in different language and (argon. )ome of the selected sutras and verses from *ihari's +,-./0 collection of verses by sufis, mystics 1 yogi's of #ndia, are as follows:
,. ECOLOGY AND DIALECTIC
The concept of ecology and dialectics is understood by the common man, through 2abir's famous
aloha related to the dialogue between the earth and the potter'.
Mati kahe kumhar se, to kya rondhe mohe, Ek din aisa ayega, mein rondhu gi tohe. 3arth tells the potter, 4ou think you can overrun me, % day will come, When # will overrun thee.
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Management in New Age: Western Windows
Through this simple metaphor 2abir has communicated the idea of dialectics to the mass 6ne can also read the message of dialectical materialism' in this couplet. 3ven with massi propaganda, the Mar"ists could not convey their idea of dialectical materialism' to the mass
They e"pressed it in difficult (argon, while 2abir conveyed a similar idea in the common man' language. *ecause of this reason, the common man understands the idea of ecology, as well
things turn upside down.
of dialectics much better than the intellectuals'. The message of this management sutra' l simple. Modern organi!ations should be guided by ecological considerations, #f they ignore t dimension, they are likely to be over run by the results of their own actions. $urther the management's attempt to overrun the workers could very well result in a situation in which,
/. EYE OF THE BEHOLDER The same event is perceived differently by different people, depending upon their cognitive orientations. This was poetically captured by Tulsidas in the following verse:
!aki rahi "havana !aisi, #ra"hu moorat dekhi tin taisi. 'epending upon one's "havana or cognitive orientation, 6ne sees god's image +an event0, accordingly.
This social7management sutra communicates the concept of perception. Thus, events in society or organi!ations are interpreted differently by different persons, depending upon variations in their cognitive orientations. 8. OVERCOMING COGNITIVE BLINDING . The story of the elephant and the blindmen, is an illustration of the conse9uence of cognitive blinding. *y overcoming cognitive blinding, one can see and e"perience a totally different reality. This adds to the broadening of one's perspective. The essence of this message is contained in the following
$hoonghat ke%at khol re, &u'e %iya milenge. 6pen the windows of your intellect, 4ou will e"perience a different reality.
verse:
The message of this sutra implies that one should not be completely blinded by social
programming. *y keeping oneself open to new ideas, one's perspective of reality can be e"panded.
4. WHO AM I? This basic 9uestion is considered very important for any self:analysis. *ullah )hah uses this phrase to probe into the 9uestion of self:analysis. The verse is as follows:
Management Wisdom: (ommon Mans Management &heories )*ullah)ki kon, na mein %aka "ich 'ana mein
,-,
%alita, avval 'ana, akhir aa% nu
na koi hor%achana,
mein tho sayana, hor na
du'a
koi
*ullah +hah, khara hei kon. # know not who am #,
# am neither pure nor a sinner, # recogni!e none besides me, Who are thou, *ullah;, # am who called himself *ullah, )o says *ullah.
While *ullah )hah's answer relates to uncovering the empirical ego, the modern manager's answers usually tend to load the self with ego.
<. WISDOM/INTUITIVE UNDERSTANDING VS. BOQK LEARNING Modern managers learn a large number of theories. #n the process, they tend to consider the theories as the final answer to their problems. 6ften the development of intuitive and e"periential
,,learning suffers as a result of over reliance on theories. Wisdom can be a ac9uired from direct confrontation with reality. This idea is communicated in the following verse:
#ot hi %ar %ar 'ag mua, %andit "hya na koi, hai akshar%rem key, %are so %andit hoi.
=obody has become a %undit so far,
*y merely studying books7theories, *y learning a few letters of %rem, 4ou can become a %undit.
Thus, ideas about concern for people' cannot be merely learnt from books. They can only doha can be paraphrased as follows: come from one's close interaction with people. The above
Merely by learning theories or (argons, 6ne does not become a good manager, &owever, by intuitively learning from reality,
6ne can become a good manager.
>. PLANNING AND THE CHANCY, CHANCY WORLD 'elays in decision:making can have negative conse9uences. &ence, it is suggested that planning and timeliness in decision:making is very important for modern mangers. %ctions should not
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Management in New.Age: Western Windows Eastern
oors
be postponed, they should be properly planned. This simple message of planning is communicated
through the following verse:
,al hare so aa' kar, aa' kare so abb, #al mein %aralya hoigi, "ahuri karego ka". %ct today instead of tomorrow,
%ct now instead of today, Chance may change the situation, When will you then act.
The role of chancy events can affect the future course of action. Therefore, without waiting
for chance to overtake the situation, one should act at once and not postpone the action.
7. MIND-STILLING $or effective decision:making, mind:stilling is considered very important. #f the mind is not in a peaceful state, a person may not take correct decisions. &owever, given the intrinsic nature'
of the mind, it is important to cultivate the necessary discipline for mind:stilling. This increases
concentration, which in turn leads to perfection in performance.
Manas key "ahut rang he in, chin chin "adle soye, Ek rang
mein(o rahe, aisa "irla koye,
Manas +mind0 has many colours, %nd it changes colours every moment, Those who achieve mind:stilling or concentration, %re few in number.
-eh to gati hai at %ati, sat %at lakhe na koye, !o manas hi khat %at mite, chat %at darshan hoi, #ts movement is fu!!y,
#t cannot be traced even by fast writing, #f the mind's random movement is controlled, 6ne can immediately get intuitive insights into the self.
Thus, for developing the faculty of intuitive insights, the e"ercise of mind:stilling is
considered very important.
. SELF-ANALYSIS, SELF-REFLECTION AND WITNESSING! KABIR"S WINDOW
various #ndian traditions. The following couplet indicates the need for confession, self:evaluation, self:interrogation and a search within, before blaming others.
The idea of self:analysis, self:reflection and witnessing, finds its e"pression in several
dohas of introspection, self:
*ura'o dehhan mein chala, "ura na miliya koi,
!o dil kho'a a%na, mu' se "ura no koi,
Management Wisdom: (ommon Man.s Management &heories When # went in search of bad persons,
# didn't find any one bad, When # searched within,
,-8
# found myself as most bad. osh %araya dekh kar, chale hasant hasant, A%na yaad na avaii, 'aka adi na annt, 6bserving the bad points of others,
6ne keeps smiling,
6ne forgets about one's own bad points, Which are innumerable.
The following couplet brings out the role of looking within and its importance in selfanalysis. ?ooking within, rather than searching outside, is considered important for the processes of self:reflection and self:interrogation.
,asturi kundili "ase, mrigdhunde van mahi, Aise ghat mein %eev hei, duniya'ane nahi, Musk is within the nave, the deer seeks it in the (ungle, )o lies purity within, the world knows it not.
The purity within can be reali!ed only through a process of inner search.
!yon nain mein %utli, tyon khalikghat manhi, Moorahkh log na 'anhi, "ahir doodhan 'ahi, ?ike the cornea in the eyes, the self is within, #gnorant persons are unaware of this,
They search for the innerself outside.
#. INNER STRENGTH #nner strength is considered the key to achievement. 3very individual is endowed with inner strength. Through self:reali!ation, one can transform the inner strength of inherent *uddhahood into action.
!al mein "ase kumodini, chanda "ase akash, !o hey 'a ko "havata, to tahi key %as. ,umodini dwells in water, the moon shines in the sky,
Whatever is one's inherent nature, #s already within the person.
Thus, by reali!ing one's inherent nature, one can achieve what one desires.
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Management in New Age: Western Windows
$%. INTERPERSONAL RELATIONSHIPS
The comple"ity of human behaviour has been brought out in many couplets. The demanding nature of interpersonal relationships is the theme of many dohas.
Agni aanch sahana sugam, sugam khadag ki dhar Neh ni"havan ek ras, maha kadhin vyvahar #t is easy to tolerate the heat of fire, #t is easier to withstand the edge of the sword, Anderstanding others is an art, #nterpersonal relationships are very demanding.
The doha uses the metaphors of fire and sword to indicate the demanding nature of
interpersonal relationships. )uch relationships cannot be built on superficial interpersonal
behaviour. They are built on truthfulness.
!aki sannchi soorat hai, taaka saancha khel, Aath %ahar chausanthghadi, sai sathe mel. Burity of intention leads to purity in action, This attitude, at all times is the key to purity, #n the relationship with the self.
#n interpersonal relationships, the role of the purity of intensions is very important. #t suggests that actions should reflect the purity of the intentions. 6nly then can interpersonal
relationships be developed at a deeper level.
$$. ESSENCE OF COMMUNICATION PROCESS
The role of the communication process is considered very important in developing good
interpersonal relationships. )incerity of purpose is the key to effective interpersonal
communication. #n any communication process, the impact of speech on the speaker, as well as the listener, is.crucial to the communication process. This implies that the communication process is not a mechanical e"ercise. The following doha describes the characteristics of effective communication
Aisi "ani "oliye, manas ka a%a khol, Auren ko shital kare, a%hu shital hoi.
Communicate in such speech that is straight from the heart, 4our speech should have a peace like effect on
others as well as on the self.
The couplet brings out the importance of sincerity of purpose in communication processes.
$&. ROLE OF CRITIQUE AND FEEDBACK The role of a critic can be viewed positively. #t has been suggested that the critic serves a very useful purpose by pointing out the weaknesses in the system, and providing the feedback.
Management Wisdom: (ommon Man.s Management &heories Nindak doora na ki'iye, ki'e addar maan, Nirmal tan manas su" hare, "ake aan hi aan. 'on't shun the critic, Cive him due credit, &e contributes to purification, *y constantly critici!ing.
,-<
$'. PURITY OF INTENTIONS OR THE PREM APPROACH The role of purity of intentions in interpersonal relationship, as well as in organi!ational culture, is considered very important for creating a culture of trust and openness. #f this element is missing, the internal climate of the organi!ation could become life:less. Thus, BD3M +Burity in Delationships, coupled with 3motivity and Mutuality0 is considered the key to life:force. #n the absence of this 9uality:in:attitude', the work place is as good as a cremation ground.
!a ghat %rem na sanchere, to ghat 'an masan, let "in %rana. Eaise hhal luhar ki, saans % place where purity of intentions does not hold sway, #s as good as a cremation ground, )uch a place is life:less, like the blacksmith's blows, Which act mechanically.
The BD3M approach is the key to effective interpersonal relationships. #f the organi!ation culture is not centered around this aspect, it is likely that the working environment within the organi!ation will display characteristics of mutual distrust and hostility.
#rem "ara"ar 'og nahi, %rem "ara"ar saanch, #re,n "hakti "in sadhana, sa"hi thotha gyan. BD3M is yoga and BD3M is truth, BD3M is bhakti without BD3M knowledge is useless.
#n essence, BD3M approach can lead us towards harmonic society through, Aniversal
Deligion of ?ove +AD?0.
$4. THE USEFULNESS CRITERION OF LEADERSHIP ?eadership driven merely by self:interest is considered useless, for such leaders cannot enthuse or inspire the ma(ority. Metaphorically, they are compared with the date palm, which offers very little shade.
*ara hua to kya hua, 'aise %ed kha'ur, #anthi ho chaya nahi, %hal lage ati door. What is the point in being great, if greatness is like the date plain,
Beople can't en(oy the shade, %nd the fruits it bears are too far off.
)ubalterns always look critically at the leadership issue from the viewpoint of collective interest, and e"cessively self:interest oriented leaders are considered almost useless.
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Management in New Age: Western Windows Eastern
$(. CAUSE-EFFECT AND EFFORT-REWARD RELATIONSHIPS
The mechanisms of cause:effect and effort:reward relationships are e"plained through simple illustrations of tree planting. %s you sow, so you reap', is the famous sutra. 6nly right actions can lead to right results.
*oya %ed "a"ul ka, &o aam kahan se khaya. #f you plant a babul tree, &ow can you e"pect mango fruits.
$). KARMA"S CATCH The theory of karma is essentially the theory of the influence of the past on the present'. 6ne's actions +2armas0 catch up with oneself. %ll actions have a feedback effect on the performers of i.e., you the actions. This idea is e"pressed in the short phrase of )'aisi karani, vaisi "harini),
reap the benefits of your actions. The individual alone is responsible for the effects of his actions.
,arma is not destiny, but the impact of one's actions on one's destiny. $7. QUALITY-LN-ATTITUDE Concern for people' is a commonly used phrase in management literature. This concern should be guided by the proper 9uality:in:attitude'. This would lead to truthfulness, and not merely a mechanical approach. The importance of compassion as a 9uality:in:attitude' is indicated in the following verse.
!ahan daya tehan dharma hai, !ahan lo"h tahan %aa%, !ahan krodh tahan kaal hai, !ahan kshma, tahan aa%. Wherever compassion resides, 'harma also resides, Wherever greed e"ists, Bainful e"periences also e"ist, Wherever anger rules the roost, The darkness takes over, Wherever forgiveness e"ists, *liss and (oy also e"ist.
The e"pressions of compassion and forgiveness capture the emotive content in the e"pression concern for people'. #n, the absence of these two components, this e"pression is mere rhetoric. Though modern organi!ations make a show of concern for people', however, truthfulness is often lacking. )ooner or later, this becomes evident to those working in these organi!ations.
$ . THE IDEA OF MOTIVATION
The idea of motivation has been communicated through the popular 9uote.
Management Wisdom: (ommon Man.s Management &heories )"aton he "hut, *aton sey nahi man te) Beople accustomed to forced motivation, Cannot be motivated by persuasion.
,-F
This 9uote identifies two types of motivation methods, one being the use of force, and the
other the use of persuasion. The same idea is e"pressed by Theory G and Theory 4. The 9uote suggests that different people get motivated by different methods. $or some Theory G works The 9uote also identifies the /0laton he "hut)1 and for others Theory 4 works /)"aton ke "hut)1.
#
situations in which different methods of motivation work. $#. POWER DYNAMIC
#ndividuals are cautioned against the negative use of power to harass the weak and the powerless.
ur"al ko na satiye, taki moti hai, *ina swan hi khal sey, loh "hasam hoi'oi. 'on't harass the powerless, &is agonies would create stress, *ellows made out of dead animals skin, Can make the solid iron thin.
3ven weak and powerless can upset the power dynamic. &ence, people in power are
advised to use power to empower and not harass others. This sutra highlights the dynamic of victor:victim dialectics. The ideas of negative use of power is also e"pressed through following subaltern phrase, drawn for the game of chess.
#yade se fir2i "hayo, &edo &edo'aye. When a pawn becomes 9ueen, #ts amok run can be seen.
#n the above discussion, we have presented a number of the common man's management
sutras, which form a part of his vocabulary. They centre around themes such as, assumptions
about the models of man', man's relationship with nature, interpersonal relationships, motivation methods, communication and feedback processes, self:analysis, 9uality:in:attitude', self:development, power dynamics and so on. They are often used by people in evaluating
managerial actions, within their organi!ational conte"t. Therefore, the study of such sutras is
likely to contribute some new ideas about management and social theories. %s the management sutras discussed here emphasi!e humanistic values, they provide a basis for management by values for creating better organi!ations and better world. )ince human and spiritual values create positive vibrations, sutras emphasi!ing the same provide a basis for
management by positive vibrations, to create synergy in organi!ations. They are also reflective
of subaltern creativity' and are rooted in ground realities and social e"periences. &ence, they have strong appeal for the common masses. They also provide a reservoir of knowledge for
creation of new ideas and concepts through grounded pra"is' approach of relating theories and action with ground realities. $or the ideologically programmed mindsets, they provide creative clues for mind liberation and change in the mindset. #t is also interesting to note that at times words conceal within them complete models. $or e"ample, market model is e"plained through the e"pression maru3katte in 2annada language. Maru means to sell and ,atte is a platform. Maru3,atte implies to sell across a platform Thus,
the e"pression maru:katte e"plains the e"change process. #t is interesting to see the phonetic closeness of maru:katte and market. )imilarly in $ita, ch.,. +@@0 concept of 4ani'ya is indicated.
The e"pression business in 3nglish has a high degree of phonetic similarity with 4ani'ya, which indicates that its origin is traceable to ancient wisdom. $urther, re:'search' could reveal many more such origins of ideas to the ancient roots as well as ancient cultural routes. )everal e"amples are available in author's article, Management )ubhashitani +/55/0.
HM*%H Model of 'ecision MakingI
*ehind the gar" of rationality, &here is always a lot of irrationality, What a%%ears to "e o"'ective, Is many times merely su"'ective.
The sub(ect of decision:making has been a ma(or concern of both researchers, as well as practitioners. The myth of the rational decision maker has been 9uestioned +Dowan, ,-.>J
Dowe, ,-.F0. % number of frameworks have been suggested. These frameworks take into consideration the cognitive conte"t of the decision situation. $urther, they also focus on the
cognitive inference systems' used by the decision makers. The M*%' model presented here,
draws upon the cognitive inference system' proposed in the )ankhya philosophy and
operationalised by Batan(ali, in his celebrated book, -oga +2itra. %ccording to Batan(ali, a cognitive inference system' can be sub:divided into three sub: systems, namely, the desire sub:system, the thought sub:system and the action sub:system
+Mathur, ,-.F0. The desire sub:system outlines the desires', which in the case of an organi!ation, may be e"pressed in terms of organi!ational values, aims, mission and ideals. #n the case of an
individual manager, it may refer to what he desires out of a decision outcome. The thought sub:system refers to the use of intelligence', or the analytical methods that a manager employs, to arrive at the decision. The action sub:system refers to the specific actions initiated by the manager to achieve the desires'. $igure ,-., presents this 'esire:Thought:%ction Cognitive #nference )ystem. Kiewed from the perspective of an individual employee of an organi!ation, the desirethought:action model can provide insights into the way managers take decisions in organi!ations. #t may be indicated that for the effective functioning of organi!ations, there should be a match between the individual and organi!ational desire:thought:action systems. #n the subse9uent discussion, the focus is on an individual's desire:thought:action system.
I Contents of this chapter also appeared in author's article, H'ecision )tyles: Conceptual Model %nd %n
3mpirical )tudy of #%) officersH, #ndian Eournal of Bublic %dministration, =o./, Kol.GGGK###, %prilEune, ,--/, -<:,5..
.WA)Model of
ecision Making
,8<
:::::: L:::::::: 'esire )ub:system ::::::::5 ::::
::::::I::::: %ction )ub:system :::::: L:::::::
$igure ,-.,: Batan(ati's Cognitive #nference )ystem #n the
#
Thought )ub:system
M*%' model of decision:making, the individual letters stand for manes,
and
"uddhi
ahamkaar. %ccording to this model, in any decision:making there is an interplay of all the three internal sense organs'. Manas, "uddhi and are also referred to as anthakaran ahamkaar +internal sense instruments0. 2uppuswamy +,-.<0 in his work on ancient #ndian psychology provides a discussion on these concepts. %s these terms are non:translatable in 3nglish, we will use them Manas as they are. &owever, close 3nglish translations would be indicated. refers
to the mind, buddhi refers to the intellect and ahamkaar
refers to self:sense.
&owever, it may be indicated that the term
manas does not:correspond e"actly to the term
mind'. &ence the term mind' is only a crude appro"imation. The term may include an emotive content of the decision situation, like the term heart'. )o 0manas. is a sort of blending of the Hmind' and the heart'. *uddhi is the subtle sense of ahamkaar, the all mental processes, and self:sense, i.e., the principle of
individualism', arising from self:love in the individual.
"uddhi. Ahamkaar also leads to
0manas.
a"himana, i.e., the
Manas acts as a gatekeeper' to filter and process the sense data. #t does a preliminary
screening of the information presented to the senses. #t is also involved in suggesting alternative
courses of action. #n doing so, it plays the role of intuition. The e"ternal senses
and the
/indriyas1
manas present the e"periences to *uddhi the intellect, which in turn undertakes a rational
analysis of the data. &owever, this rational analysis is interfered with
self: sense or the ego. This is because
"y ahamkaar, the
ahamkaar creates a frame of reference in the individual in
the
form of the ego. 6ut of this interplay emerges the final decision, which leads to action. This
is defined as fluctuations in interaction is also influenced by vritti and sanskaar. 4ritti the mind, that operate at the conscious level, while are the subliminal impressions sanskaars stored in the sub:conscious or the unconscious i.e., the sayer or the storehouse of
/,aramasaya,
impressions resulting from karmas or the actions0. 4ritti
thus
and sanskaar also interact, and
yak the conscious and sub:conscious or unconscious. While
+mental
4rittis operate at the conscious
4ritti
level, the sanskaars operate at sub:conscious or unconscious level. *oth
orientations0 and the sanskaars moderate the interplay of Civen
manas, "uddhi and ahamkaar.
his mental orientations and sanskaars /i.e., repertoire of e"periences'0, a manager may display
a greater reliance on one of the three
ahamkaar. $igure
instruments' of
manas, "uddhi and
presents the M*%' decision:making process.
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Management in New Age: Western Windows Eastern
4iitti +Hmanifested mental orientationsH0
3333333 Ahamkaar/)ego61 033 3333!
?::::::
333333333733
)amskaars +Hlatent impressions in the mindH0
$igure ,-./: The 'M*%' Model of 'ecision:Making
#n the interplay of manas, "uddhi and ahamkaar, there may be a dominance of one of them. %ccordingly, decisions can be classified in three categories, namely, manas driven, "uddhi driven and ahamkaar driven. 'ecisions in which manas plays a dominant role are usually the intuition driven decisions. #n the decisions in which "uddhi plays a key role, the attempt is to make in:dethpanali yss, and thereby arrive at a rational' decision. #n ahamkaar driven decisions, the influence of ego is greater than that of rational analysis. Table ,-., presents the ma(or characteristicf ths o ese three types of decisions.
Table ,-.,: Typology of 'ecisions Typology Manas driven *uddhi driven Ahamkaar driven Metaphorical %nalogy &eart' 1 mind' #ntellect' '3go, Ma(or Characteristics #ntuitive, holistic, Dational, analytical, ob(ective '#rrational', 'sub(ective'
#n an increasingly 'rational' society, decisions tend to be more ."uddhi. and .ahamkaar. dirven. #fnact, the reality of organi!ational life indicates that a number of decisions are .ahamkaar. dirven. The rational models of decision:making deny the e"istence of the 'psychic entity'. This they do by eliminating the emotive content from the decision process. &owever the 'M*%' model is more integrative. *y emphasi!ing the interplay of the manas, "uddhi and ahamkaar, it doesn't deny the reality of emotional feelings associated with decisions. The concepts of anu"huti +'emotional feeling0 and "havana +'mood0 are well integrated with the decision:making process. $igure ,-.8 presents a model that indicates the integrated nature of decision:making.
3AMA) Model of
ecision Making
,8F
*uddhi . +intellect0
33333333333333333333333333335. ....3
4ichara +%anlytical0
K K Anu"huti +HBositive 3motional $eelingH0 M: *havana +HMoodH0
$igure ,-.8: %n #ntegrated Model of 'ecision Brocess
#n this model, both "havana as well as
decision*aking process. The lack of
anu"huti are an essential part of any
"havana creates considerable stress for the individual involved in decision:making. #n such situations, the individual doesn't feel creates positive about his involvement in decision:making. The absence of anu"huti
further stress.
ahamkaar driven +'irrational'0. These models also indicate that decision:making is inherently iaaked with the emotional effects that decisions have on the decision maker. $or stress free decision:making, it is important that "havana. 6nly then nn he e"perience a positive psychological the decision maker has the proper
Thus, the above discussion indicates that at the level of an individual, there e"ist three sub:systems, namely the desire, the thought and the action sub:systems. $urther, the specific dements of the thought' sub:systems are three, the instruments' of manas, "uddhi and vritti and sanskaars, .amkaar. The interplay of these three, along with the results in three types of decisions, namely the manas driven +intuitive7'non:rational'0, "uddhi driven +rational0 and
feeling of anu"huti. 'ecisions and actions devoid of %havana may create conditions of stress and burnout. M*%' model presented here also serves na framework of action:reaction:interaction analysis, wherein manas3manas interactions lead #b synergy and
ahamkaar3ahamkaar interactions create
negative energy.
#t may be indicated that M*%' model can also be considered as a personality model
wherein concept of manas' is broadly captured by 3N +3motional Nuotient0, concept of buddhi' is captured 0ahamkaar. can be captured through %N by #N +#ntelligence Nuotient0 and concept of
/Ahanikaarl
gance Nuotient0. This personality model can be represented by the following e9uation:
BO3NI#NI%N
Wherein B stands for Bersonality, 3N for emotional 9uotient, #N for intelligence 9uotient mod %N for ahamkaar 9uotient as reflected by ego and arrogance. When M*%' model is combined with the Transaction analysis framework, we arrive at Manas, *uddhi, #ke '*%:C%B' matri", wherein one side of the matri" is represented by amkaar and the other side by three ego states of Child, %dult and Barent +C%B0. Thus, M*%: ',B matri" provides us nine different types of human interactions and accordingly nine different bpes of communication processes in interpersonal, social and organi!ational conte"ts. Thus, #M%' model is not only a decision making model, but also a communication model and a model f r analysis of interpersonal interactions, through )T%D +)timulus:Thought:%ction:Desponse0 approach.
