Changes

Awareness of self within and self in others, leads us towards ‘something higher than the ego, an infinite, an impersonal, a universal existence . In other words, man’s way to liberation and perfection lies through an increasing impersonality.’ There are certain signs which are indicative of the development of impersonality. These are: the absence of personal egoism; freedom from desire; the awareness of an impersonal force of love or will; perfect equality between the soul and nature; and fullness of inner joy and peace (Sri Aurobindo<ref name=":8" />, pp 121, 123).  

Awareness of self within and self in others, leads us towards ‘something higher than the ego, an infinite, an impersonal, a universal existence . In other words, man’s way to liberation and perfection lies through an increasing impersonality.’ There are certain signs which are indicative of the development of impersonality. These are: the absence of personal egoism; freedom from desire; the awareness of an impersonal force of love or will; perfect equality between the soul and nature; and fullness of inner joy and peace (Sri Aurobindo<ref name=":8" />, pp 121, 123).  

Dwelling on the art of meditation, Swami Anubhavananda and Kumar (2007, p 283) hold that it ‘strengthens our muscles of awareness and choice’, helps in training our mind and changing our attitudes. Proposing ‘emotional maturity’ as another attribute to be cultivated, the authors posit that it can be cultivated through self-contemplation, which constitutes evaluating one’s emotions, and identifying and expressing feelings in a poised state of heart and mind. This is a state where an individual recognises his inner self and responds accordingly (p 298).  

Dwelling on the art of meditation, Swami Anubhavananda and Kumar<ref name=":9">Swami Anubhavanada, & Kumar, A. (2007). Management with a difference: Insights from ancient Indian wisdom. New Delhi: Ane Books India.</ref> (2007, p 283) hold that it ‘strengthens our muscles of awareness and choice’, helps in training our mind and changing our attitudes. Proposing ‘emotional maturity’ as another attribute to be cultivated, the authors posit that it can be cultivated through self-contemplation, which constitutes evaluating one’s emotions, and identifying and expressing feelings in a poised state of heart and mind. This is a state where an individual recognizes his inner self and responds accordingly (<ref name=":9" />p 298).  

Relating the philosophy of the Bhagavad Gita to making work an enjoyable experience, Swami Bodhananda Sar- aswati (2007) reiterates the need to engage in the world but remain detached from the fruits of one’s work and to not react to the results of one’s work. Further, he stresses that it is very important to live in constant awareness of oneself so that one has power over one’s thoughts, and can choose responses to the world as per one’s values. This is the power that Patanjali’s Ashtanga yoga enunciates

Relating the philosophy of the Bhagavad Gita to making work an enjoyable experience, Swami Bodhananda Saraswati <ref>Swami Bodhananda Saraswati. (2007). Self development for global competitiveness. Ahmedabad Management Association.</ref>(2007) reiterates the need to engage in the world but remain detached from the fruits of one’s work and to not react to the results of one’s work. Further, he stresses that it is very important to live in constant awareness of oneself so that one has power over one’s thoughts, and can choose responses to the world as per one’s values. This is the power that Patanjali’s Ashtanga yoga enunciates through the principle of controlling or mastering the thought modifications of the mind. (Swami Bodhananda Saraswati, 1998<ref>Swami Bodhananda Saraswati. (1998). Management lessons from Patanjali’s yoga sutras. In Inspirations from Indian wisdom for management. Ahmedabad Management Association.</ref>).

 

through the principle of controlling or mastering the thought modifications of the mind (Swami Bodhananda Saraswati, 1998).  

Patanjali’s Ashtanga yoga encompasses cognitive learning, moral conduct, physiological practices and psychological therapy. The first two stepsdyama and niyamadseek and shape external behaviour and thought patterns and thus minimise disturbances in the mind and the body. The handling of emotional contamination and the removal of negative emotions such as anger, jealousy, greed, attachment, ego, and an excessive desire for objects are very important in adopting the yoga way of life. The yama and niyama stages of Ashtanga yoga enable an individual to eradicate such negative contamination through sustained and conscious efforts. Through such a process, the individual attains a state of ‘chittasuddhi’ or purity of mind, which is considered to be the starting point of the yoga way of life. Sri Aurobindo too (Chakraborty & Chakraborty, 2008) stresses the need for the ‘chitta’ to be purified before clarity and right knowledge dawn.  

Patanjali’s Ashtanga yoga encompasses cognitive learning, moral conduct, physiological practices and psychological therapy. The first two stepsdyama and niyamadseek and shape external behaviour and thought patterns and thus minimise disturbances in the mind and the body. The handling of emotional contamination and the removal of negative emotions such as anger, jealousy, greed, attachment, ego, and an excessive desire for objects are very important in adopting the yoga way of life. The yama and niyama stages of Ashtanga yoga enable an individual to eradicate such negative contamination through sustained and conscious efforts. Through such a process, the individual attains a state of ‘chittasuddhi’ or purity of mind, which is considered to be the starting point of the yoga way of life. Sri Aurobindo too (Chakraborty & Chakraborty, 2008) stresses the need for the ‘chitta’ to be purified before clarity and right knowledge dawn.