VALUE 2: ADAMBHITVAM: Absence of Self-Glorification:
According to Swami Dr. Parthasarthi Adambhitvam is the mental attitude in which damba is absent . Dambha is an expression quite similar to the manitvam, namely, manifestation of self-glorification, although the foundation of the expression differs. While manitvam’s conceit is an expression based on real achievements and abilities, the claim to fame caused by dambha stems from pretended or fabricated accomplishment and abilities. Thus, a dambhi is one who claims achievements that are not his or pretends to possess abilities which he does not have. It is called dambha when 'I trumpet my glory for what is not there, when by design I give the impression that I am something, which I know I am not'. Dambhitvam( self-glorification) brings with it the need to be ever alert and to have a long memory, while truth does not require any special remembering.
Such expression to dambhitvam manifests because I think that through my pretences I will impress others who will then respond to me in a way that will make me feel good, as I do not feel good about myself. I do not accept myself as I am. I find myself unacceptable. So, I present myself as I think I would like to be or in a way which I think will impress others. It is particularly absurd because it brings even less comfort than manitvam to the mind which harbours it. Self-glorification is a big problem for the mind. Any dambhitvam is commitment to falsehood. This attitude is not conducive to the frame of mind which is receptive to the teaching of Vedanta, which stresses on owning up and seeing myself as I am. The truth of the Self that Vedanta reveals to me is that I lack nothing., with the non-dual reality of myself being limitless. I should be free from self-condemnation. Through Dambhitvam, my commitment to falsity and outright rejection of my relative self, falsify even a desire for freedom. When Dambhitvam (self-glorification) goes away, the mind will enjoy the sate of adambhitvam, i.e.the absence of phoniness, hypocrisy and pretence. With such a mind I become a real person., who is a simple person. The complex person is a false person, for whom there is no learning , but only hiding and tension. Neither any scripture nor any master can help a person with a mind ruled by pride and pretence.
When I truly see the futility and absurdity of the attitude of manitvam and dambhitvam, these negative values will drop off, leaving me with a mind reflecting amanitvam and adamhitvam, the absence of pride and pretence. A mind which is simple and factual is the kind of mind which is ready to discover the truth of Self .
A manager inspired with the value of adambhitvam, will have spontaneous respect from his/her colleagues and subordinates to elicit the best of cooperation from them. In contrast , the one who has the disvalue of dambhitvam (self-glorification) will not be able to inspire adequate confidence to be an effective manager/leader, as his /her very attitude based on falsehood, which pretence does not long last, will expose him/her in the eyes of the concerned person and slur his image.
VALUE 3: “AHIMSA”: Non-Harmfulness:
According to Swami(Dr.) Parthasarthy, Ahimsa means ‘non-injury or non-harmfulness,’ and reflects one’s desire to live free of hurt or pain or threat of any sort. If I know that someone holds hurtful thoughts about me , I feel hurt, despite such thoughts being not expressed in deeds or words. Ahimsa means not causing harm by any means: by deeds kayena, by words, vaca, or by thought, manasa. The moot point that why should I not hurt other beings is because I do not want to be hurt myself. Commonsense ethics dictates that I can not do unto another what I do not want to be done to me. So Ahimsa, non-injury becomes a value for me . Ahimsa is a simple commonsense dharma, confirmed by the Vedas, and by all scriptures but subject to interpretation. If an act which is literally injurious is otherwise meant for the benefit of another, such as the cut of the surgeon’s knife, it is not himsa. In a relative world absolute ahimsa is not possible.
Vegetarianism is an example of the application of the value of ahimsa. In India, where there are more vegetarians than anywhere else in the world, vegetarianism is squarely based on the Vedic mandate: Himsam na kuryat: Do not harm. For the man, unlike animals, whose self-consciousness brings into play a will that is free to choose many means to meet life’s ends, including the basic need, food. Being not pre-programmed, man must choose the kind of food he eats There is also evidence that human dental and digestive systems are more suitable for a fruit grain vegetable diet than for meat. They have fewer degenerative diseases and live longer, and enjoy a more vigorous old age than do their meat eating neighbours. Moreover, all living beings have a value for life and seek to live harm-free. Animals, birds, fish- all mobile creatures- run away when they know I am trying to catch them for the stew pot. When I do catch them, they struggle and cry. Therefore, it is evident that they do not want to be hurt, that they want to live. Since I have been given free will to choose the food to sustain myself, I must find some norm to guide me in choosing that food. The gift of free will carries with it a responsibility to follow an ethical norm in the exercise of that will. My commonsense dharmic norm for choice of food tells me that 'I should not make ‘somebody’ my dinner since I do not want to be somebody’s dinner.' Those who cry in protest or struggle against me are more ‘somebody’ than plants rooted in one place, which quietly give up their fruits for my food, normally without even surrendering their lives. Thus, plant food is the rational/ethical choice for human diet.
The value for ahimsa requires daily alertness and sensitivity in all areas of life It is a value that finds expression in my attitude towards plants also, besides toward human beings and animals. Wanton destruction of plant life indicates a lack of sensitivity for the value of ahimsa. Ahimsa is a value for not destroying or damaging any part of creation., of which I too, am part. With regard to my fellow human beings, I watch out those words or acts or even thoughts which may be hurtful. I develop a finer appreciation of the feelings of others. I come to see beyond my own needs, to the needs of those around me. I treat all things and beings with sensitivity and appreciation of their common existence with me. With such an attitude I become alert , observant person with a sensitive saintly mind which is ready to hear and appreciate the truth of Vedanta. Ahimsa is an important value among the values that constitute the jnanam for gaining Self-knowledge.
With such finer appreciation of feelings of others by inculcating this golden values of Ahimsa, a manager becomes adequately sensitized to handle human element in the enterprise more effectively, minimizing the conflict situations adequately. Through Ahimsa by causing no harm by any means: by deeds , by words, or by thought, the manager becomes proactive enough to have more friends, both within the organization and outside, to build more and more bridges of understanding (than misunderstanding) and reap full advantage through this positive endeavour, both for himself and his organization. ' Environmental protection', an essential part of Ahimsa, has also become sine qua non of corporate existence and survival. Environmental protection', an essential part of Ahimsa, has also become sine qua non of corporate existence and survival.
Ved Prakash
According to Swami Dr. Parthasarthi Adambhitvam is the mental attitude in which damba is absent . Dambha is an expression quite similar to the manitvam, namely, manifestation of self-glorification, although the foundation of the expression differs. While manitvam’s conceit is an expression based on real achievements and abilities, the claim to fame caused by dambha stems from pretended or fabricated accomplishment and abilities. Thus, a dambhi is one who claims achievements that are not his or pretends to possess abilities which he does not have. It is called dambha when 'I trumpet my glory for what is not there, when by design I give the impression that I am something, which I know I am not'. Dambhitvam( self-glorification) brings with it the need to be ever alert and to have a long memory, while truth does not require any special remembering.
Such expression to dambhitvam manifests because I think that through my pretences I will impress others who will then respond to me in a way that will make me feel good, as I do not feel good about myself. I do not accept myself as I am. I find myself unacceptable. So, I present myself as I think I would like to be or in a way which I think will impress others. It is particularly absurd because it brings even less comfort than manitvam to the mind which harbours it. Self-glorification is a big problem for the mind. Any dambhitvam is commitment to falsehood. This attitude is not conducive to the frame of mind which is receptive to the teaching of Vedanta, which stresses on owning up and seeing myself as I am. The truth of the Self that Vedanta reveals to me is that I lack nothing., with the non-dual reality of myself being limitless. I should be free from self-condemnation. Through Dambhitvam, my commitment to falsity and outright rejection of my relative self, falsify even a desire for freedom. When Dambhitvam (self-glorification) goes away, the mind will enjoy the sate of adambhitvam, i.e.the absence of phoniness, hypocrisy and pretence. With such a mind I become a real person., who is a simple person. The complex person is a false person, for whom there is no learning , but only hiding and tension. Neither any scripture nor any master can help a person with a mind ruled by pride and pretence.
When I truly see the futility and absurdity of the attitude of manitvam and dambhitvam, these negative values will drop off, leaving me with a mind reflecting amanitvam and adamhitvam, the absence of pride and pretence. A mind which is simple and factual is the kind of mind which is ready to discover the truth of Self .
A manager inspired with the value of adambhitvam, will have spontaneous respect from his/her colleagues and subordinates to elicit the best of cooperation from them. In contrast , the one who has the disvalue of dambhitvam (self-glorification) will not be able to inspire adequate confidence to be an effective manager/leader, as his /her very attitude based on falsehood, which pretence does not long last, will expose him/her in the eyes of the concerned person and slur his image.
VALUE 3: “AHIMSA”: Non-Harmfulness:
According to Swami(Dr.) Parthasarthy, Ahimsa means ‘non-injury or non-harmfulness,’ and reflects one’s desire to live free of hurt or pain or threat of any sort. If I know that someone holds hurtful thoughts about me , I feel hurt, despite such thoughts being not expressed in deeds or words. Ahimsa means not causing harm by any means: by deeds kayena, by words, vaca, or by thought, manasa. The moot point that why should I not hurt other beings is because I do not want to be hurt myself. Commonsense ethics dictates that I can not do unto another what I do not want to be done to me. So Ahimsa, non-injury becomes a value for me . Ahimsa is a simple commonsense dharma, confirmed by the Vedas, and by all scriptures but subject to interpretation. If an act which is literally injurious is otherwise meant for the benefit of another, such as the cut of the surgeon’s knife, it is not himsa. In a relative world absolute ahimsa is not possible.
Vegetarianism is an example of the application of the value of ahimsa. In India, where there are more vegetarians than anywhere else in the world, vegetarianism is squarely based on the Vedic mandate: Himsam na kuryat: Do not harm. For the man, unlike animals, whose self-consciousness brings into play a will that is free to choose many means to meet life’s ends, including the basic need, food. Being not pre-programmed, man must choose the kind of food he eats There is also evidence that human dental and digestive systems are more suitable for a fruit grain vegetable diet than for meat. They have fewer degenerative diseases and live longer, and enjoy a more vigorous old age than do their meat eating neighbours. Moreover, all living beings have a value for life and seek to live harm-free. Animals, birds, fish- all mobile creatures- run away when they know I am trying to catch them for the stew pot. When I do catch them, they struggle and cry. Therefore, it is evident that they do not want to be hurt, that they want to live. Since I have been given free will to choose the food to sustain myself, I must find some norm to guide me in choosing that food. The gift of free will carries with it a responsibility to follow an ethical norm in the exercise of that will. My commonsense dharmic norm for choice of food tells me that 'I should not make ‘somebody’ my dinner since I do not want to be somebody’s dinner.' Those who cry in protest or struggle against me are more ‘somebody’ than plants rooted in one place, which quietly give up their fruits for my food, normally without even surrendering their lives. Thus, plant food is the rational/ethical choice for human diet.
The value for ahimsa requires daily alertness and sensitivity in all areas of life It is a value that finds expression in my attitude towards plants also, besides toward human beings and animals. Wanton destruction of plant life indicates a lack of sensitivity for the value of ahimsa. Ahimsa is a value for not destroying or damaging any part of creation., of which I too, am part. With regard to my fellow human beings, I watch out those words or acts or even thoughts which may be hurtful. I develop a finer appreciation of the feelings of others. I come to see beyond my own needs, to the needs of those around me. I treat all things and beings with sensitivity and appreciation of their common existence with me. With such an attitude I become alert , observant person with a sensitive saintly mind which is ready to hear and appreciate the truth of Vedanta. Ahimsa is an important value among the values that constitute the jnanam for gaining Self-knowledge.
With such finer appreciation of feelings of others by inculcating this golden values of Ahimsa, a manager becomes adequately sensitized to handle human element in the enterprise more effectively, minimizing the conflict situations adequately. Through Ahimsa by causing no harm by any means: by deeds , by words, or by thought, the manager becomes proactive enough to have more friends, both within the organization and outside, to build more and more bridges of understanding (than misunderstanding) and reap full advantage through this positive endeavour, both for himself and his organization. ' Environmental protection', an essential part of Ahimsa, has also become sine qua non of corporate existence and survival. Environmental protection', an essential part of Ahimsa, has also become sine qua non of corporate existence and survival.
Ved Prakash
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