Organization and administration system have been there since the advent of human society. As globalization takes place and the issues of management whether in administration system or commercial enterprise have, not to be global but also multicultural, the need to survey other cultural arises. Plus the basis of human motivation lay in cultural integrity so an analysis of management standards that flow there from being an essential requirement for a globalized supervision system. Management is about formulating these exchanges productive and beneficial. When there is a good trade, connections prosper and the community thrives. That is the path in which the first hymn of the Veda brings us. Fredrick Winslow Taylor (1856-1925) and Henri Fayol (1841-1925) are two personalities who’ve moulded administration as a control taught in most corporate schools. Taylor pointed on the task while Fayol was further apprehensive about organizing people. But the Vedic concept of life is established on the belief that man is a crucial aspect of the global family – Vasudha- evakutumbakam. Also, the law of Karma (causation) is proclaimed as a law of nature. It implies that every action of a person directs to set outcomes. Hence, it also proposes a path for peaceful co-existence. This path is called Karma Yoga. Vedic knowledge promotes the idea of incorporating ethics, understanding, ethical behaviour and good administration in management education through experiential wisdom, mentoring, discussions, ethical discipline, cognitive or mental learning, observance and contemplation.
“Yamas and Niyamas” in Management
The Vedic path comprises of ten common rules of ethical conduct. There are five for internal purity, called the Yamas – Satya or honesty, ahimsa or non-injury to others and treating all lives with respect, asteya or no cheating or deception, brahmacharya or celibacy and, aparigraha or no selfish aggregation of resources for one’s goal.
The five rules of conduct for exterior purification are the niyamas– shaucha or cleanliness and purity of mind and body, tapas or austerity and preservance, Upadhyay or study of the Vedas, and Santosh or contentment, as well as Ishvara- pranidhana, acceptance of the Supreme.
Ten qualities are the source of dharmic (righteous) life. These are dhriti (firmness or fortitude, kshma (forgiveness), dama (self–control), asteya (abstaining from stealing or dishonesty), shauch (purity), indriyanigraha (control over the senses), dhih(intellect), vidya(knowledge), Satyam (truth) and akrodhah (absence of anger).
The Principles of Purushartha
Dharma: Dharma is in fact is an awareness of those infinite beliefs which regulate nature and humanity, those inflexible laws which in one domain are called science and in other authentic philosophy. It concerns itself, not with aspects true under specific circumstance or at specific moments; its principles are eternally valid, valid in the past, valid in present, valid in the future. The word Dharma indicates the importance of formulating the natural tendencies of each child in line with the beliefs of spirituality, the beginning of which is a fundamental awareness of the difference between life and circumstance: that circumstance comes from life, not life from the circumstance.
Artha: Artha indicated riches, skill, family, health, fame and desirable objects. Artha is subservient to Dharma. It is the primary value because it is the assistance to the karma, to the goals of life like farming, trade dairy and industry, etc. With Artha, one can accomplish desirable objects in life and can adequately execute the processes of Dharma. Vedic hymns promote earning more and more money and administering it with much more vigor; for instance, Atharva Veda (3-24-5) says: ‘‘O man! Achieve money with hundred hands and administer it with thousand hands”. It further enacts regulating beliefs for the virtue of gaining money. According to the Gita, wise individual endeavours in order to release his/her responsibilities to society, and not for the purpose of its material rewards. Numerous classifications of work are interpreted in terms of caste-appropriate positions; though, these explanations need to be respected within the socio-historical context of the moment. The Gita emphasizes that no work done to maintain an individual properly productive should be regarded as “bad.”
Kama: It implies fulfilling moral desires. The Kama is admiring itself; it is the need for pleasure.
Moksha: The absolute goal of human life is to remove all the attachments to matter and to achieve Moksha (freedom from physical existence) and return to the transcendental realm, this is not only our valid nature but also our authentic home. Moksha is the highest importance for man. It has often been held, unanimously and unambiguously, to the greatest goal to which the human being can strive.
The Vedic texts encompass a wealth of significance. Moreover, their poetic grandeur, include comprehensive ultimata for a well-ordered and social life, great philosophic truth and even scientific laws. The Vedic Management beliefs cultured in the old-time are related to the current world and associations can have the best business model established on the law of Ethos. The wisdom and knowledge in the ancient Vedas show the righteous and ethical way to the entrepreneurs of the new & contemporary world.