[Our previous post (here) contained only the introductory part of Suman’s article on Karma. This is the full article.]
Karma is the all-encompassing concept of action and reaction in a continuous chain in time and space. It is inclusive of causality as conceived in Science. It includes the effects of grief, hurt and wounds caused to ‘another’ or ‘others’. That is nothing but insecurity playing upon the ego which is nothing but false sense of separation. Until the ego with its limited contents of consciousness drops its limited identity and becomes one with all, through repeated experiences of samadhi, this sense of separation continues and actions are of a mixed nature.
The co-editors of this blog, Srinivasan and Naresh, have also been running a WhatsApp group named seeker-of-root-causes. Occasionally, a question or a statement is posed to group members, to which members are invited to respond with their own views.
The practical context and significance of today’s topic will be established by this first-person, true life account submitted by Srinivasan:
My own experiences have taught me the enormous scope of karma in practical life, and totally ingrained the concept in my psyche. I will cite just one specific instance here.
Those who are lazy and lethargic become slaves, while those who work hard create opportunities.
This code of moral upliftment was impressed upon me by my grandmother. I understood that dedicated work is the instrument to combat poverty, and thus my anticipated future seemed attainable. Stories shape history for people of all ages, leaving a lasting legacy that inspires future generations. I became a determined follower of this code, resolved to make a positive change.
A country’s story is told by legends. Granny was born in India, and so her thoughts were shaped into a coherent entity that represented Sanatan Dharma. I was taught that we did not have a religion, but had Sanatan Dharma, which promotes peaceful coexistence of all life on Earth.
Looking at matchbox cars in a shop window, I would be happy as a lark. I would stand in front of toy stores, claiming to want to buy one. I would think that everything there might one day be mine. As a young and growing boy, I lived in a dreamland dominated by toy cars. When the sales-lady questioned what I wanted, I would simply walk away and, while walking back home, keep thinking, ‘If only I had the money’.
Last week, Srini discussed ‘politics of management’. Clearly, almost every agent in that kind of a political environment has hidden motives, or personal agenda. An agent’s personal agenda must be kept hidden, quite simply because it is not aligned with organizational goals; discussing it openly would let the cat out of the bag – and allow others to plot against it.
Srini made it clear that one learns about such politics only when one gets into the real word – which is where one runs into conflicting human motives. Text-book knowledge of management principles cannot impart the valuable lessons which real life experience does. In text-books, human beings are assumed to take up some idealized roles – as ‘director’, ‘manager’ … and so on. Real human emotions and motives cannot be captured in text-books.
Over the years, R. Srinivasan (Srini to friends), a co-editor of the blog, has written many posts originating in his work as independent management consultant. Today we are re-posting one of Srini’s earlier posts, which we believe readers will find of great interest.
One of the first lessons in management schools is titled Principles and Practice of Management, which forms the core basis of understanding how modern organizations are supposed to be managed. However, as one gets into the real world, every student of management, and even those who do not have formal management education, soon come to realize that there is one more ‘P’ that governs the management of organizations. This ‘P’ is not formally stated anywhere; I have decided to call it ‘the politics of management’.
It comes as a slight surprise when we first learn that the word ‘technology’ has its root in the Greek word tekhne, which meant ‘art’; after all, today we understand art as being quite distinct from technology. The older Greek word harks back to the era when technology, in Greece and elsewhere, was much simpler; we may assume that practitioners of tekhne in Greece were viewed much as we view ‘artisans’ today.
It is no surprise, however, to learn that the word ‘engineering’ is rooted in the word ‘engine’; presumably, in the early days of engineering, ‘engines’ of one kind or another dominated the scene. But, to dig deeper, we enquire about the origin of the word ‘engine’. It turns out that ‘engine’ is indirectly rooted in the Latin word for ‘intellect’ or ‘inventiveness’. In fact the English word ‘ingenious’ is close in its form and meaning to the Latin near-equivalent ingenium.
IIT Bombay Mech Engg batch of 1968 may remember Jayram Daya as being a sensitive, good-natured classmate from Hostel 2, an artist, and a citizen of South Africa. Since those student days, Jayram has successfully established a business in South Africa, handed the business over to his two sons, and is now happily pursuing higher interests in the next stage of life. He is in Sanyaas Ashram, but also, in his own words: I’m an engineer, an entrepreneur, a storyteller, a poet, an author, a painter, a photographer, a blogger, a philosopher, and a visionary.
This is the life story, in its distilled essence, of Mrs. Margaret Thatcher – a highly talented, strong, outstanding individual; the first ever woman Prime Minister of Great Britain; and the longest serving Prime Minister of that country in the previous century.
In addition to narrating her life story, however, in this post we shall attempt something audacious. We shall compare the stages of her illustrious life with the four-state roadmap (see here). Why do we want do that? The answer is very simple: Because that comparison throws light on human life.
[Important note: In this post, the notation ‘H/SD’ is used as shorthand for ‘Hinduism/SanatanDharma‘, which are the two commonly used references to the vast ancient spiritual heritage of India.]
In print or electronic media, we often see language such as: ‘According to the concepts of H/SD, the four stages of human life are Brahmacharya, Gruhastha, Vanaprastha, Sanyasa.’
Such language carries a risk of erroneous understanding. ‘H/SD’ does not coerce or urge a person to behave in a certain way, or to plan his life in prescribed stages. It is entirely up to the individual – through his wisdom, or lack thereof – to understand and cherish human life the best he can. Truths do guide the individual – but only to the extent he finds and assimilates them.
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