Changes

== Introduction ==

== Introduction ==

One of the important preoccupations of top management is the improvement of managerial performance<ref name=":1">Adhia, H., Nagendra, H. R., & Mahadevan, B. (2010). Impact of adoption of yoga way of life on the emotional intelligence of managers. ''IIMB Management Review'', ''22''(1-2), 32-41.</ref>. Over the last several decades management researchers have developed constructs to identify the factors that influence managerial performance, and have sought to provide a framework to explain performance. In this context, there is a popular perception that individuals of seemingly average intelligence often do well in their professional and personal lives, whereas people with high IQ often struggle with life’s challenges. Therefore, it would be useful to question the assumption that general intelligence is a sufficiently good predictor of success in life. Earlier researchers have suggested that other attributes may be better determinants<ref>Goleman, D. (1995). Emotional intelligence. New York: Bantam.</ref><ref>Sternberg, R. J. (1993). Intelligence is more than IQ: The practical side of intelligence. ''Journal of Cooperative Education'', ''28''(2), 6-17.</ref><ref>Sternberg, R. J. (1996). IQ counts, but what really counts is successful intelligence. ''NASSP Bulletin'', ''80''(583), 18-23.</ref><ref>Tapia, M. (2001). Measuring emotional intelligence. ''Psychological Reports'', ''88''(2), 353-364.</ref>. There is a vast repository of knowledge and accumulated experience in India on the role of yoga as a way of life in enabling individuals to lead successful and satisfied lives (see for example Becker, 2000<ref name=":3">Becker, I. (2000). Uses of yoga in psychiatry and medicine. ''Complementary and alternative medicine and psychiatry'', ''19'', 107-145.</ref>; Srinivas, 1994<ref name=":4">Srinivas, K. M. (1994). Organization development: Maya moksha. ''Work Motivation Models for Developing Country. New Delhi: Sage Publications''.</ref>). More specifically, the Bhagavad Gita, which explicates on yoga, sees that yoga begets high efficiency in work<ref name=":5">Ranganathananda, S. (2000). Universal message of the Bhagavad Gita.</ref> opening up possibilities of connections with managerial performance.  

One of the important preoccupations of top management is the improvement of managerial performance<ref name=":1">Adhia, H., Nagendra, H. R., & Mahadevan, B. (2010). Impact of adoption of yoga way of life on the emotional intelligence of managers. ''IIMB Management Review'', ''22''(1-2), 32-41.</ref>. Over the last several decades management researchers have developed constructs to identify the factors that influence managerial performance, and have sought to provide a framework to explain performance. In this context, there is a popular perception that individuals of seemingly average intelligence often do well in their professional and personal lives, whereas people with high IQ often struggle with life’s challenges. Therefore, it would be useful to question the assumption that general intelligence is a sufficiently good predictor of success in life. Earlier researchers have suggested that other attributes may be better determinants<ref name=":12">Goleman, D. (1995). Emotional intelligence. New York: Bantam.</ref><ref>Sternberg, R. J. (1993). Intelligence is more than IQ: The practical side of intelligence. ''Journal of Cooperative Education'', ''28''(2), 6-17.</ref><ref>Sternberg, R. J. (1996). IQ counts, but what really counts is successful intelligence. ''NASSP Bulletin'', ''80''(583), 18-23.</ref><ref>Tapia, M. (2001). Measuring emotional intelligence. ''Psychological Reports'', ''88''(2), 353-364.</ref>. There is a vast repository of knowledge and accumulated experience in India on the role of yoga as a way of life in enabling individuals to lead successful and satisfied lives (see for example Becker, 2000<ref name=":3">Becker, I. (2000). Uses of yoga in psychiatry and medicine. ''Complementary and alternative medicine and psychiatry'', ''19'', 107-145.</ref>; Srinivas, 1994<ref name=":4">Srinivas, K. M. (1994). Organization development: Maya moksha. ''Work Motivation Models for Developing Country. New Delhi: Sage Publications''.</ref>). More specifically, the Bhagavad Gita, which explicates on yoga, sees that yoga begets high efficiency in work<ref name=":5">Ranganathananda, S. (2000). Universal message of the Bhagavad Gita.</ref> opening up possibilities of connections with managerial performance.  

This article utilizes the concept of emotional intelligence (EI) defined by earlier researchers to measure managerial performance, and explores the yoga way of life as a potential tool to influence the EI of individuals<ref name=":1" />.

This article utilizes the concept of emotional intelligence (EI) defined by earlier researchers to measure managerial performance, and explores the yoga way of life as a potential tool to influence the EI of individuals<ref name=":1" />.

== Emotional intelligence ==

== Emotional intelligence ==

Emotional intelligence (EI) is ‘a form of social intelligence that involves the ability to monitor one’s own and others’ feelings and emotions, to discriminate between them, and to use this information to guide one’s thinking and action’<ref>Salovey, P., & Mayer, J. D. (1990). Emotional intelligence. ''Imagination, cognition and personality'', ''9''(3), 185-211,  Page 5. </ref>.  Goleman (2000)<ref name=":0">Goleman, D. (2000). Leadership that gets results. ''Harvard business review'', ''78''(2), 4-17.</ref> identifies five components of EI self-awareness, self-regulation, motivation, empathy and social skill. In a later work<ref>Mayer, J. D., & Salovey, P. (1997). What is emotional  intelligence? In P. Salovey, & D. Sluyter (Eds.), Emotional development and emotional intelligence: Educational implications New York: Basic Books. Page 5. </ref> Mayer and Salovey defined EI as the ability to perceive emotions, to access and generate emotions so as to assist thought, to understand emotions and emotional knowledge, and to reflectively regulate emotions so as to promote emotional and intellectual growth. Their definition of EI refers to the underlying intelligence factors that they feel are necessary in order to develop emotional competence (EC) skills. While the definition of EI is useful for making a distinction between general intelligence and emotional intelligence, the concept of EC is relevant if we have to talk about using EI for organisational success. The EC framework identifies two main categories: '''personal competence''' and '''social competence.''' A comparison of the dimensions considered by Goleman (1998)<ref name=":2">Goleman, D. (1998). Working with emotional intelligence. New York: Bantam.</ref> and the framework offered by the Consortium for Research on Emotional Intelligence<ref>Consortium for Research on Emotional Intelligence in Organizations. (2004). Emotional competence framework. www.eiconsortium.org/research/emotional_competence_framework.htm</ref> (2004) reveals many similarities, and Goleman’s influence on the latter is evident. An analysis of these definitions and characteristics of EI leads us to conclude that EI is different from traditional views of intelligence based on cognitive factors suggesting a different kind of aptitude that is founded entirely on noncognitive aspects of behaviour<ref name=":0" />. Goleman’s research, conducted in 200 large, global companies reveals that -  EI especially at the highest levels of a company is the sine qua non for leadership<ref name=":0" />.   

Emotional intelligence (EI) is ‘a form of social intelligence that involves the ability to monitor one’s own and others’ feelings and emotions, to discriminate between them, and to use this information to guide one’s thinking and action’<ref name=":13">Salovey, P., & Mayer, J. D. (1990). Emotional intelligence. ''Imagination, cognition and personality'', ''9''(3), 185-211,  Page 5. </ref>.  Goleman (2000)<ref name=":0">Goleman, D. (2000). Leadership that gets results. ''Harvard business review'', ''78''(2), 4-17.</ref> identifies five components of EI self-awareness, self-regulation, motivation, empathy and social skill. In a later work<ref>Mayer, J. D., & Salovey, P. (1997). What is emotional  intelligence? In P. Salovey, & D. Sluyter (Eds.), Emotional development and emotional intelligence: Educational implications New York: Basic Books. Page 5. </ref> Mayer and Salovey defined EI as the ability to perceive emotions, to access and generate emotions so as to assist thought, to understand emotions and emotional knowledge, and to reflectively regulate emotions so as to promote emotional and intellectual growth. Their definition of EI refers to the underlying intelligence factors that they feel are necessary in order to develop emotional competence (EC) skills. While the definition of EI is useful for making a distinction between general intelligence and emotional intelligence, the concept of EC is relevant if we have to talk about using EI for organisational success. The EC framework identifies two main categories: '''personal competence''' and '''social competence.''' A comparison of the dimensions considered by Goleman (1998)<ref name=":2">Goleman, D. (1998). Working with emotional intelligence. New York: Bantam.</ref> and the framework offered by the Consortium for Research on Emotional Intelligence<ref>Consortium for Research on Emotional Intelligence in Organizations. (2004). Emotional competence framework. www.eiconsortium.org/research/emotional_competence_framework.htm</ref> (2004) reveals many similarities, and Goleman’s influence on the latter is evident. An analysis of these definitions and characteristics of EI leads us to conclude that EI is different from traditional views of intelligence based on cognitive factors suggesting a different kind of aptitude that is founded entirely on noncognitive aspects of behaviour<ref name=":0" />. Goleman’s research, conducted in 200 large, global companies reveals that -  EI especially at the highest levels of a company is the sine qua non for leadership<ref name=":0" />.   

A person can have first class training, an incisive mind, and a large supply of good ideas, but without EI it is unlikely that s/he will make a great leader. Goleman (1998)<ref name=":2" /> reports that emotional quotient (EQ) is twice as important as technical skills and intelligence quotient (IQ) for success in jobs at all levels, more so at the highest level in a company. Goleman suggests that the difference between star performers and average ones in senior leadership positions can be attributed more to EQ factors than to cognitive abilities. Emotional quotient has a champion in none other than Mahatma Gandhi who opined, ‘I know that ultimately one is guided not by the intellect, but by the heart. The heart accepts a conclusion for which the intellect subsequently finds reasoning. Man often finds reason in support of whatever he wants to do.<ref name=":6">Chakraborty, S. K., & Chakraborty, D. (2008). Spirituality in management - Means or end? Oxford University Press. Page 41</ref>   

A person can have first class training, an incisive mind, and a large supply of good ideas, but without EI it is unlikely that s/he will make a great leader. Goleman (1998)<ref name=":2" /> reports that emotional quotient (EQ) is twice as important as technical skills and intelligence quotient (IQ) for success in jobs at all levels, more so at the highest level in a company. Goleman suggests that the difference between star performers and average ones in senior leadership positions can be attributed more to EQ factors than to cognitive abilities. Emotional quotient has a champion in none other than Mahatma Gandhi who opined, ‘I know that ultimately one is guided not by the intellect, but by the heart. The heart accepts a conclusion for which the intellect subsequently finds reasoning. Man often finds reason in support of whatever he wants to do.<ref name=":6">Chakraborty, S. K., & Chakraborty, D. (2008). Spirituality in management - Means or end? Oxford University Press. Page 41</ref>   

Yoga is defined as ‘skill in action’ (yogah karmasu kau- salam) in the Bhagavad Gita (Swami Tapasyananda, 1984<ref name=":11" />, Chapter 2, Shloka 50) which discusses yoga explicitly, and further states that one must strive for the state of yoga where ‘One (is) endowed with unperturbed evenness of mind (that) abandons the effects of both good and bad actions’ even in this world. The original shloka is as follows: <blockquote>बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।</blockquote><blockquote>तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।</blockquote><blockquote>Buddhiyukto jahati’ha ubhe sukrta-duskrte </blockquote><blockquote>Tasmad yogaya yujyasva yogah karmasu kausalam. 2.50</blockquote>This shloka clearly suggests that yoga can be applied to day-to-day living, which seems largely utilitarian. Sri Aurobindo<ref name=":6" />, stating the power of yoga, reiterates that right knowledge becomes the infallible source of right action (yohgah karmasu kaushalam) (p 201). To quote Sri Aurobindo fully, ‘The more complete the calm, the mightier the Yogic power, the greater the force in action. In this calm the right knowledge comes. The activity of the mind must cease, the chitta be purified, a silence falls upon the restlessness of prakriti; then in that calm, in that voiceless stillness, illumination comes upon the mind, error begins to fade away.clarity establishes itself in the higher stratum of the consciousness, compelling peace and joy in the lower. Right knowledge becomes the infallible source of right action. Yohgah karmasu kaushalam.’ (p 201).  

Yoga is defined as ‘skill in action’ (yogah karmasu kau- salam) in the Bhagavad Gita (Swami Tapasyananda, 1984<ref name=":11" />, Chapter 2, Shloka 50) which discusses yoga explicitly, and further states that one must strive for the state of yoga where ‘One (is) endowed with unperturbed evenness of mind (that) abandons the effects of both good and bad actions’ even in this world. The original shloka is as follows: <blockquote>बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।</blockquote><blockquote>तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।</blockquote><blockquote>Buddhiyukto jahati’ha ubhe sukrta-duskrte </blockquote><blockquote>Tasmad yogaya yujyasva yogah karmasu kausalam. 2.50</blockquote>This shloka clearly suggests that yoga can be applied to day-to-day living, which seems largely utilitarian. Sri Aurobindo<ref name=":6" />, stating the power of yoga, reiterates that right knowledge becomes the infallible source of right action (yohgah karmasu kaushalam) (p 201). To quote Sri Aurobindo fully, ‘The more complete the calm, the mightier the Yogic power, the greater the force in action. In this calm the right knowledge comes. The activity of the mind must cease, the chitta be purified, a silence falls upon the restlessness of prakriti; then in that calm, in that voiceless stillness, illumination comes upon the mind, error begins to fade away.clarity establishes itself in the higher stratum of the consciousness, compelling peace and joy in the lower. Right knowledge becomes the infallible source of right action. Yohgah karmasu kaushalam.’ (p 201).  

In the light of the many definitions and descriptions of yoga, referring to the spiritual and the secular quest, we submit that the realisational vs utilitarian divide is artificial. A truly realisational objective has to be all- comprehensive.   

In the light of the many definitions and descriptions of yoga, referring to the spiritual and the secular quest, we submit that the realizational vs utilitarian divide is artificial. A truly realizational objective has to be all- comprehensive. 

 

 

 

 

 

 

 

 

 

 

 

 

 

The study also opens up debates on some of the larger issues related to the theme of yoga, managerial effectiveness and the use of statistical tools in empirical study. At a philosophical level, the yoga way of life seeks to unite the individual consciousness with universal consciousness. At the empirical level, the efficacy of scientific scrutiny needs to be tested by conducting more studies. Also it may call for handling more qualitative data and experiential data than quantitative data. Developing better research methodologies to handle these unique aspects is another area that may require further work in the future<ref name=":1" />.   

==References==

==References==

[[Category:Education Series]]

[[Category:Education Series]]

<references />

<references />