Objectivité, DISCERNeMENT & SAGACITé

Objectivité, DISCERNeMENT & SAGACITé
La voie du Vedanta Avec Surya Tahora Bruxelles, Mai 2013

Un changement de paradigme
Basé sur la Philosophie Indienne मातृपितृसहस्रेभ्योऽपि हितैषिणा वेदेनोपदिष्टम् आत्मैकत्वदर्शनं । …poursuis la connaissance de l’Un et du Soi qui est enseignée par les Védas, dont la compassion est plus grande que celle que mille mères et pères réunis. नहि उपेक्षितव्यमिति श्रुतिरनुकम्पयाह मातृवत् अतिसूक्ष्म बुद्धि विषयत्वाज्ज्ञेयस्य । L’Upanishad, telle une mère, dit avec toute sa compassion que ce sujet ne doit pas être négligé car ce qui doit être connu peut être compris par un personne subtile à l’esprit raffiné.

5 Modules basés sur 5 Réalités
Réalité 1: Tout ce qui est ici est interconnecté au sein d’un grand tout Réalité 2: Il y a un ordre du dharma, une matrice universelle de valeurs éthiques qui forme la base des interactions humaines Réalité 3: Le résultat des actions est gouverné par des lois de cause à effet Réalité 4: Nous sommes capables de devenir plus objectifs y compris dans notre relations avec les autres Réalité 5: Nous pouvons découvrir une dimension plus profonde et centrée de nous-même Reality 1: We are all interconnected. Not only human beings but also other species of earth, ecology, planetary systems, stars and natural forces. Reality 2: The laws of cause and effect which run well beyond our known horizon of space and time. Thus, at a given point of time, we cannot control totally the outcome of our actions. Reality 3: Ethical values form the basis of all human interactions, including in a business environment. Reality 4: More objective in dealing with ourselves and the world. Reality 5: Personal relations are often source of challenges and conflict Reality 6: Here we will present some practices and techniques which will assist you to centre yourself and operate from a certain depth at all times so that you are not thrown off balance.

Réalité 1 : tout est interconnecté

Nous faisons partie d’un yajna cosmique, un tout, un système d’interdépendance où chaque partie influence les autres: une écologie de l’inter-relation Svadharma: Bien que nous ne soyons qu’une partie de ce vaste et complexe éco-sytème, nos actions comptent. La clé est de définir notre sphère d’influence Loka sangraha : Puisque nous dépendons de tant de personnes et de forces pour notre existence, il nous revient d’apprendre à devenir des contributeurs et non pas seulement un bénficiaire, un preneur ou un consommateur. Slide 5 Everything is interconnected or interrelated Introduction (15 minutes) If we look into the factors which brought us to this workshop today, you would find causes within causes. The circumstances under which you met us, heard about us is a result of multiple decisions that each one has made. Xavier, Laurent Ledoux to contact us on our website, we find cause within cause and it is endless. The universe is interconnected through various laws- biological, physical, anatomical, physiological, psychological, and epistemological. The way our minds are largely programmed is a result of years of human experience. Immense body of knowledge we rely upon is emanating from 200,000 years of knowledge in the making ! Step 1: Implications of interconnectedness. (30 minutes) We are part of a cosmic yajna : a whole, a system of interdependence, where each part influences the others. We must develop sensitivity to be aware of the impact of our actions on others, and stand point of various stakeholders in a given situation. UN Game of Stakeholders highlights that we are operating within a complex world with multi stakeholders. The more we understand the complexity of issues and different objectives of different stake holder, the more holistic decisions we make. Example 1 Case : You are a procurement manager in a company that includes environmental criteria in its assessment of suppliers. Environmental criteria are given a 10% weighting compared with price, which is weighted at 40%. You are involved in a tender where the most cost effective option is the most environmentally harmful. It has been a struggle to get management to agree to include environmental criteria in supplier assessments. What do you do ? B) Select the most cost effective supplier. Your bonus is linked to cost effectiveness A) Select the best supplier based on the criteria you have. When the prices for more environmentally friendly products fall, they will be selected C) Lobby management to increase the weighting for environmental criteria, using the current tender as an example of why it isn’t effective at 10% D) Identify categories of supply that pose the greatest environmental risk and seek approval to have all suppliers meet minimum environmental criteria Shareholders, customers, employees, NGO, community, government For each decision, let them think about the impact on different stakeholders such as: Step 2: Svadharma - Show that given complexity and vastness of these problems, what is important is to recognize that even though we are a part of a vast web of things, our actions count. This is what makes us proactive. Each person or group has different sphere of influence to solve a particular part of challenge. Highlight that mistakes we commit are either taking over responsibility and than being disappointed and frustrated or not doing enough thinking that we are too small. The key is to assess our sphere of influence. This is not static. Our influence and capacity to intervene can change over a period of time. (20 minutes) Show video : Lead India Step 3: Loka Sangraha - Not only our actions count, but impact of our actions is much larger than what we consider, hence we have responsibility when we act. Since we depend upon so many people and forces for our existence, we have to learn to be a contributor and not only a beneficiary, partaker or a consumer. (20 minutes) Example: CSR, Sustainability, Shared Value: profit + societal benefits Show video on Shared Value 1:52 Creating shared value, it is the future Step 4: Invite participants to give examples of projects related to Corporate Social Responsibility. (30 minutes) Example: Indian companies- Labour, environment, education Step 6: Conclusion (5 minutes) TOTAL : 2:00 HOURS FOR INTERCONNECTEDNESS – 1:30 if step 4 taken out

IMPACT SUR LES DIFFERENTES PARTIES PRENANTES
Vous êtes directeur d’achats dans une société qui possède des critères environnementaux dans la sélection de ses forunisseurs .Les critères environnemtaux ont un poids de 10% tandis que le rpix compte pour 40%. Vous êtes impliqués dans un appel d’offres où l’option la plus économique est la plus destructrice en termes d’environnement . Cela a été difficile de faire accepter par le management d’inclure des critères environnementaux dans la sélection des fournisseurs. Que faites-vous ? A) Choisir le meilleur fournisseur sur la base des critères que vous avez. Quand les prix des produits plus verts baisseront, ils seront sélectionnés. B) Sélectionner le forunisseur avec le prix le plus compétitif . Votre bonus est lié aux économies de coûts que vous réalisez. C) Faire du lobby auprès du management pour augmenter le poids des critères environnementaux, en utilisant l’appel d’offres en cours comme example de son inefficacité avec un poids de 10%. D) Identifier les catégories de fournisseurs qui posent le plus grand risque en terme d’environnement et obtenir un accord pour que tous les fournisseurs remplissent des critères environnementaux mimimaux.

mÄ> prtr<naNyiTkiÂdiSt xnÃy, miy svRimd< àaet< sUÇe mi[g[a #v. Dhanaïjaya (Arjuna)! Il n’y a aucune cause supérieure à Moi. Tout ceci est relié (a son être) en Moi, comme des perles sur un fil. Bhagavad Gita VII,7 @v< àvitRt< c³< nanuvtRytIh y>, A"ayuiriNÔyaramae mae"< pawR s jIvit. Celui qui ne suit pas de cette manière dans cette vie cette roue (l’ordre) cosmique dont le mouvement est déjà lancé, et mène une vie d’adharma uniquement pour le plaisir des sens, vit en vain, Pärtha (Arjuna)! Bhagavad Gita III,16 yt> àv&iÄÉURtana< yen svRimd< ttm!, SvkmR[a tm_yCyR isiÏ< ivNdit manv>. C’est (en accomplissant) son propre devoir (svakarma), en L’adorant (Lui) d’où provient toute la création, (Lui) par qui tout ceci est pénétré de toute part, qu’un être humain obtient le succès. Bhagavad Gita XVIII,46

Réalité 2: il y a un ordre de valeurs éthiques universelles, dharma

Qu’est ce que le dharma? Il s’applique à la fois aux individus et aux organisations Comprendre la valeur des valeurs Les valeurs éthiques sont universelles mais pas absolues Critères d’interprétation Slide 9: Order of universal ethical values. Step 1: Emphasize the need to consider universal ethical values or Dharma. (30 minutes) -According to Indian Philosophy, since there are laws connecting us all in every area, such as physical, biological, physiological, anatomical, psychological laws that govern the universe. In terms of our own life, there is law of dharma (each action is rewarded in keeping with whether or not it adheres to some universal values). If we go against it, we have to suffer consequences. It may result in short-term gains, but certainly not be beneficial to us in the long-run. The transgression of law, creates difficulties. Instead of changing our ways and adopting more dharmic methods, we respond aggressively to alter situations. We make our personal and business life more complex and entangled. We build sophisticated models based on wrong foundations. Explain value of values by showing on an individual level, going against values creates conflict and sense of guilt. This over a period of time can manifest in the form of physical ailments, stress and view of the world which is suspicious. If I can transgress others can too. "There is neither a separate ethics of business nor is one needed", implying that standards of personal ethics cover all business situations. -Author business consultant Peter Drucker observed, depleting natural resources, polluting environment, price fixing, dumping to access new markets, ad campaign based on false claims, sex in advertising, false promises to employees, health and security environment, gender/sexual harassment, outsourcing and child labor/social conditions of work of suppliers, biopiracy, insider trading, manipulation of financial accounts, bribery, industrial espionage, tax evasion etc. can lead to troubles. Instead of correcting it, we get into more harmful strategies. In business situations, examples of activities outside the rules of the game are: Step 2: Highlight that values are universal but not absolute. They require interpretation. Criteria to be used are larger good rather than mere personal benefit. (30 minutes – 15 minutes for each case) Ethical Dilemna Case 1: Examples of interpretation: You work as Head of Sales and have recently appointed a woman as sales manager for one of the regions. In the past this region has performed very well but since the new manager has started, sales have fallen. You discover that the employees do not like taking orders from a woman. The team is all male except for a couple of women in low level roles. They come to you to ask you to replace her with a man. What do you do ? B) Leaver her in the role but appoint a male deputy to work with her and give orders to the other employees A) Nothing, the new manager is well qualified for the job and it would be wrong to move her D) Provide the employees of the region with training in the company’s equal opportunities and anti-discrimination policies. Monitor the situation over the next few months to see if things improve C) Move her to another region; it is the best solution for everyone Ethical Dilemna Case 2: You are Head of Sales for a company operating in a country where government corruption is well known. Last year the company’s sales were hit hard by the recession and you managed to avoid laying off any staff, but if business doesn’t pick up soon layoffs will be inevitable. The government have just released a tender for the supply of services that is your company’s core business. It is a large contract and if you were to win this tender, the company’s financial position would be secure. However you know that in order to win this business you will be asked to pay a consultancy payment to a third party; it is standard practice. A) Don’t bid, integrity is important to your brand, even if this means laying off staff D) Bid and be prepared to make a payment to secure the business, it is worth it to ensure the security of jobs and the future of the business C) Bid and include a proposal to support a well-known charity working with disadvantage children. Offer to commit 10% of the value of the contract to this charity. You are aware that several government officials are on the board B) Bid but make it clear that you will not make any consultancy payment in the hope that you will win the business on merit The answer is that there are gray areas. There is no ‘one’ answer. It depends upon situation. In case of bribery, first consider all options, if nothing is working, you can think about. Generally, we succumb to norms very quickly without trying enough. Example 2: We should not assume over-responsibility. If a company has adopted a harmful marketing strategy, every employee is not responsible. The persons who designed and implemented are responsible. Person working in accounting should not carry the guilt. Step 3: Let each one write about special initiative they took to adhere to righteousness and the rewards/challenges they experienced. (20 minutes) Step 4: Let some participants volunteer to present ways in which they tackled the ethical issues. Otherwise we ask questions. (30 minutes) Step 5: Conclusion. It is important to take into consideration law of dharma in business. Since it is a law, it cannot be overlooked if one is objective. Give examples of being dharmic in business, employees welfare, Ad campaigns can be attractive without misguiding, marketing strategies. (10 minutes) TOTAL : 2:00 HOURS FOR UNIVERSAL ETHICAL VALUES

LE DHARMA ET SON INTERPRETATION : DILEMNE ETHIQUE 1
Vous êtes directeur des Ventes et vous avez récemment recruté une femme comme responsible des ventes de l’une des régions. Dans le passé, cette région a donné de bons résultats mais depuis que la nouvelle responsable a commencé, les ventes ont chuté. Vous découvrez que les employés du service n’aiment pas recevoir des ordres d’une femme. L’équipe du service des ventes est masculine excepté pour quelques femmes à des niveaux bas de responsabilité. Les employés viennent vous voir pour vous demander de la remplacer par un homme. Que faites-vous? A) Rien, le nouveau responsible est qualifié pour ce poste et ce serait une erreur de la déplacer B) La laisser dans sa fonction mais recruter un assitant masculin pour travailler avec elle et donner des ordres aux autres employés C) La muter dans une autre région; c’est la meilleure solution pour tous D) Former les employés de cette région aux politiques anti discrimination et d’égalité des chances de la société. Se tenir informé de la situation au cours des prochains mois pour voir si les choses s’améliorent

LE DHARMA ET SON INTERPRETATION : DILEMNE ETHIQUE 2
Vous êtes Directeur des Ventes pour une société active dans un pays où la corruption du gouvernement est bien connue. L’année dernière, les ventes de la société ont été durement affectées par la récession et vous avez réussi à éviter des licenciements. Mais si les ventes ne reprennent pas les licenciements seront inévitables. Le gouvernement vient de lancer un appel d’offres pour la fourniture de services qui est justement le coeur des activités de votre société. C’est un contrat important et si vous remportez l’appel d’offres, la position financière de la société sera renforcée. Cependant vous savez que pour remporter le contrat, vous aurez à payer des honoraires à une troisième partie. Que faites-vous ? A) Ne pas participer à l’appel d’offres, l’intégrité est importante pour votre image, même si cela implique de licencier du personnel. B) Participer mais annoncer clairement que vous ne paierez pas d’honoraires avec l’espoir que vous remporterez le contrat sur la base du mérite et de la qualité. C) Participer et inclure une proposition de supporter une ONG travaillant avec des enfants défavorisés. Offrir de réserver10% de la valeur du contrat à cette oeuvre de charité. Vous savez que de nombreux officiels du gouvernement sont dans le directoire de l’ONG. D) Participer et être préparé à faire un paiement pour remporter le contrat. Cela vaut le coup pour garantir la sécurité des emplois et la continuité de la société.

अहिंसार्थाय भूतानां धर्मप्रवचनं कृतम् , यः स्यादहिंसाम्पृक्तः स धर्म इति निश्चयः . शान्ति. १०९.१२ Tous les discours sur le dharma ont pour but de s’assurer qu’aucune violence n’est faite à aucun être humain. Tout ce qui est caractérisé par s’abstenir de toute violence est le dharma – cela est certain. Mahabharata – Śānti yaeg> kmRsu kaEzlm!. 50. Le karma-yoga est le jugement judicieux en référence à l’action.(agir en harmonie avec le après avoir examiné la justesse de son action). Bhagavad Gita II,50

Réalité 3: les Résultats des actions sont gouvernés par des lois de cause a effet

4 types de résultats - plus, moins, égal et opposé La loi de cause à effet opère au delà de notre horizon connaissable d’espace et de temps Ainsi à un moment donné, nous ne pouvons pas contrôler entièrement le résultat de nos actions L’illusion du contrôle sur les résultats entraîne déception et souffrance Nous sommes responsables de nos actions Slide 14 : Results of action are governed by laws of cause and effect Step 1: Each participant writes about a project they launched, result they expected and the actual outcome they met with. (10 minutes) Step 2: A few present one project with expected results and outcome thereof. (20 minutes) Step 3. We raise a question as to what can be understood by a gap between expectation and actual result? Let the participants respond. (20 minutes) Step 4: Show that in spite of the best (strategic) planning, the extensive analysis of forces/variables, things don’t happen our way because there will always remain some unknown variables. Both known as well as unknown variables are governed by law of cause-effect which is operating beyond our space time horizon, interconnecting everything in the universe, including human activities such as business ventures. This is why in spite of all efforts, all planning, there are factors beyond our knowledge that account for 4 types of results of our actions. (30 minutes) Step 5: If we have the illusion of controlling result and don’t recognize presence of unknown variables, we make wrong decisions, which can cost individuals as well as companies a lot. The examples are: (30 minutes) Companies reward employees according results achieved. At times, results are not achieved due to events beyond their control, but we penalize employees, holding them accountable for what they are not responsible for. Pressure, dissatisfaction, feeling of not being treated fairly will have a tremendous impact on their attitude, involvement and loyalty. Compensation/remuneration policies can take into account efforts people make towards producing results and not only the gap between actual vs desired result. Overexploitation, excessive pressure on results, unfair treatment of employees create causes for companies to have future problems. (Act as unfavorable unknown variable) At the time of global crises, instead of protecting employees who have worked hard, we lay off people to show good profits. When we penalize employees for no fault of their own, it has repercussions according to laws of cause-effect. Example: When a project was lost to competition, a company sacked the project manager for not doing his work well enough. Little did they know that before the tender was invited, the client company had already decided to give the contract to another company. Not looking into the facts, the company blamed the person who did his best and lost a very loyal employee and also future projects. At individual level sense of failure and feeling of victim if we consider ourselves as in control of results of action. Step 6: Highlight that since we do not control totally the outcome of our actions does not mean that we don’t act. While acting, we must put in the best of efforts, skills, planning and identifying external factors etc. At the same time, become aware that results are impossible to fathom or control totally. (20 minutes) Example 1: Shipping company CEO who took pay cut to protect employees from being laid off. This strategy paid off well and company has highly motivated employees. Example 2: As a part of a big conglomerate, Asia office of Ford was asked to lay off people. The HR/finance head talked personally to each person and identified opportunities such as sending them to school, giving references to other people known, negotiate with HQ to give adequate exit compensation etc. Step 7: Conclusion: (5 minutes) TOTAL : 2:00 HOURS FOR RESULTS OF ACTION GOVERNED BY LAW OF CAUSE EFFECT

Reconnaître la relation entre Action & Résultats
Variables connues (effort, temps, ressources, etc.) Karma Karma Phala Action Résultats (de ma part et (venant à moi et des autres) et des autres) Variables inconnues (certaines peuvent devenir connues, d’autres restent inconnues) D’après la Bhagavad Gita II-47

kmR{yevaixkarSte ma )le;u kdacn, ma kmR)lhetuÉURmaR te s¼ae=STvkmRi[. 47. Ton choix réside seulement en référence à l’action, jamais aux résultats (de l’action). Ne (pense pas que tu) es l’auteur des résultats de l’action. N’aie pas non plus d’attachement vis à vis de l’inaction. Bhagavad Gita II,47

Réalité 4: devenir plus objectif

Hymne védique pour la clarté de pensée
(Gayatri Mantra) ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यम्‌ भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्‌। Om, la cause de toute chose, La Terre, l’espace intermédiaire et les mondes au delà. Cela est l’Un qu’il faut poursuivre et connaître Nous invoquons cet être resplendissant comme le soleil qui brûle toute confusion Puisse-t-il guider nos esprits dans la bonne direction. ‘Puisse cet Etre qui connaît toute chose illuminer nos esprits et nous faire penser de manière claire et juste; sortir de notre confusion et de notre subjectivité, pour que nous puissions prendre des décisions appropriées dans nos vies.’

Qu’est ce que la subjectivité et l’objectivité? Artha & dharma adhyasa Préférences et aversions impérieuses et non impérieuses– Le modèle des Raga et Dvesha Gagner en objectivité/gérer notre subjectivité – Dama et Shama Et les émotions? Quelques outils pour pratiquer Dama et Shama pour devenir plus objectif - Abhyasa Slide 20: Addressing Subjectivity Step 1: One of the major impediments to transformative learning is that we are all governed by subjectivity that leads us to mechanically respond to situations and people. When our subjectivity manifests, it leads to confusion, lack of clarity in our decision. It has consequences on ourselves and others, creating further confusion, misunderstanding : (5 minutes) Form groups of 4 and share stories of situations where participants considered themselves less than objective in both personal or corporate context. Step 2: Group Work (20 minutes) Case 1—The Indian Textile business owner Back up Cases IN SLIDE Ramesh runs a mid size textile manufacturing company in India. It has done very well in India and is growing fast. Now he wants to expand and export high end ready made garnements to USA. Ramesh sees that the cotton garnements are sold at a very high price in USA market. He wants to target high end market and distribute ready-made garments through prestigious retail outlets such as Bloomingdale, Saks 5th Avenue, Lord and Taylor, etc. Another friend who is also into textile business cautions him about the difficulties of exporting garnements to USA. He indicates that the quality control in the US high-end market is so stringent that the rejection rates of Indian garments are very high. This makes the business not so lucrative. Ramesh dismisses his friend by stating that he has very high quality machinery, equipement and know how to succeed in the business. Ramesh further shows some displeasure claiming that his friend’s advise comes from jealousy at his success. He goes ahead with his decision and invests Rupees Cr 15 in the new venture for equipement and recruits hundreds of new workers. Was the decision of Ramesh objective or subjective? What would you do if you were in his place? Case 2—The Technology Firm CEO Mr K. Rao is the CEO of a large technology company called High Technologies, Ltd (HTL), which sells integrated personal technology products. HTL has been experiencing rapid growth over the last 5 years, with 60% market share and a 75% increase in stock price. The HTL product line is highly differentiated and is supported by strong brand awareness. A new technology has emerged in the marketplace that makes the technology upon which the HTL product is based obsolete. This new technology is creating a stronger value proposition for the customer at a slightly higher price than the HTL product. The CEO has to decide whether to invest in this new technology or to stay the course. The CEO’s response is: No one is going to spend more money on that functionality, and it will be a hassle for the customers to switch over all their stored data to the new product. Moreover, it will cost HTL too much money to invest in the new, unproven technology. Let’s wait and see what happens. Our brand is strong. We can afford to wait. Do you think Mr K. Rao’s decision was rational or not? Why? Definition - Present the two types of subjectivity: artha adhyasa & dharma adhyasa Step 3: What is subjectivity? (15 minutes) Definition: Subjectivity is defined as when you see things from your own lenses which may not be in keeping with what is. We experience through our senses a fact whether it is an object, a person, an action, or a situation. In an instant, we project our own fears, mental models, and background onto that fact. The result is that we see something other than what it is. Everyone has this problem. -or the value of an object or circumstance is exaggerated, seen for more or less than what it is. -Sometimes one object is mistaken for another. For example, you mistake rope for snake. There are two types of subjectivity: More value: you don’t mistake money for something else. But you attribute more value than it has if you think it can solve all your problems or will lead to happiness. The objective value is that it has purchasing power, it can buy you some necessities and comforts. Less value: when we dismiss any given person as useless, arrogant or mean, it is discounting the whole person totally rather than being nuanced about one specific personality trait. Objectivity is defined as when you see things as they are. You are alive to what is and there is no coloring involved in assessing what is. Your decisions and actions in personal and business situations are then based upon what is. If the leader is driven by subjectivity, it can lead to mistakes in taking decisions, lead to confusion, hurt and conflict. In order to be an effective person, we need to reduce subjectivity and gain mastery over our distorted thinking. This module assists every human being to gain mastery over their subjectivity. Step 4 : The model of Raga/Dveshas, binding/non binding – (30 minutes) At the most fundamental level, we suffer from fundamental human problem of insecurity, inadequacy, self non acceptance As an individual, we develop unique set of Raga and Dvesa: like/dislike, value we impute to things We further act based upon anger, which entangles us even more and strengthens our likes/dislikes. Emotions such as anger, sadness, frustration, arise when things do not happen according to our likes and dislikes We act based on Raga/Dvesa. Raga/Dvesa take deep roots in our personality creating individual orientations, belief systems, prejudices, conclusions about people and objects We have preferences and there is nothing wrong in having these. That makes us unique individuals. -their force makes us not consider ethical issues -they make us view the situation from a narrow perspective However, our Raga/Dvesa (likes and dislikes) become binding when -their non-fulfillment leads to depression, anger, sense of void. Then we need to address it. Bhagavad Gita talks about the dynamics through which any simple preference becomes binding like (raga). It says you see a pleasing ‘object’ and desires arise, when you dwell on this desire for a long time, there is certain dependency that takes place, when that is not obtained, there is frustration and anger. When anger comes, one has a tendency to be taken over by the power created by the anger. In that state of mind, there is loss of memory, being as though taken-over or overwhelmed by the emotion, ones knowledge and wisdom are no longer available to the person. This makes one acting merely out of strength of the emotion rather than what one understands to be the right thing to do. Step 5: Managing our subjectivity Two levels at which our subjectivity can be checked (30 minutes) Even though the emotion of anger, fear, and sadness has occurred, avoid hurting, blaming, victimizing people when we know we are in a subjective mode. 1. Dama: stopping at the level of action. When anger or fear comes, don’t deny their presence neither victimize anyone by getting carried away and shouting , threatening the other person, talking to person on the phone or writing an when in rage ! Let the emotion be, but don’t act on it, you can tell the person, I am angry now, we will talk later when I am in a better frame of mind. [meditation & other practices enable us to gain inner space not to be carried away by the pressure] Limits of dama: episodes of subjectivity will reoccur as the root cause is not taken care of. Also sometimes the emotion has a strength of its own and if triggered cannot be stopped early enough in time. 2. Shama: Resolving and processing the emotion Address and resolve the feeling by talking to friends, shouting in the wild, writing how you feel, why you think the way you think in graphic details without censoring anything and later tearing the page. Process the emotion by seeing what situations trigger a given emotion. Identify the thoughts occurring such as ‘I am no good, people are stupid etc’ and challenge their validity. Through these exercises, you develop inner space. When there is inner space, the habitual patterns emerge but we don’t respond to it. As a result, its sting and power to ruffle us goes away. In the long run, the emotions themselves may go away. Tell a story of J.P.Morgan head of IT, always being angry and found the cause of him not being able to pursue cricket as teenager. Ultimately, Raga and Dvesa can only be handled by seeing the value of each object, person or situation objectively. The reality is that each object can bring us something but cannot lead to our fulfillment or happiness permanently. This process of arriving at the right value of everything requires some deliberation of ‘what is what’ at a fundamental level. The more the objectivity we have, we need not stay away from anything, but enjoy the freedom in the absence as well as presence of everything. Step 6: How to view emotions? (15 minutes) We show that there is nothing wrong in having emotions, they are not opposed to being objective. We should not label them as undesirable, bad, negative and subjective. We are not saying that all painful emotions are bad and that we should always “think positively.” But if we become totally incapacitated by our emotions for days, then there is subjectivity. The key distinction to make is rather between adaptive or maladaptive emotions Painful emotions can be adaptive if they are based on accurate thinking and guide an appropriate response. Maladaptive emotions are driven by distorted thinking and cause unnecessary suffering and inappropriate responses. One way of defining mental health might be the extent to which one can recognize the difference between adaptive or maladaptive emotions. There are emotions, which are necessary to relate to people such as care, acceptance, empathy, compassion, gratitude. The other emotions anxiety, guilt, anger, jealousy, shame etc. have to be dealt with tact. Objectivity does not mean ‘sans emotion’. Examples from Ramayana: How Rama expressed his grief when Sita was kidnapped and Lakshmana became unconscious Step 7: Tools for practicing dama and shama to be more objective - (30 minutes) SITUATION PATTERN OF COGNITIVE DISTORTION AUTOMATIC THOUGHTS Step 8: Personal work. (10 minutes). -Identify your patterns of subjectivity based on the table. Circulate handouts to give more guidelines for assessing ones tendencies, distorted styles of automatic thinking which lead to patterns of behavior and emotions Step 10: Conclusion (15 minutes) TOTAL : 3:30 HOURS for Addressing Subjectivity

Case 1—The Indian Textile business owner
Ramesh runs a mid size textile manufacturing company in India. It has done very well in India and is growing fast. Now he wants to expand and export high end ready made garnments to USA. Ramesh sees that the cotton garnments are sold at a very high price in USA market. He wants to target high end market and distribute ready-made garments through prestigious retail outlets such as Bloomingdale, Saks 5th Avenue, Lord and Taylor, etc. Another friend who is also into textile business cautions him about the difficulties of exporting garnments to USA. He indicates that the quality control in the US high-end market is so stringent that the rejection rates of Indian garments are very high. This makes the business not so lucrative. Ramesh dismisses his friend by stating that he has very high quality machinery, equipment and know how to succeed in the business. Ramesh further shows some displeasure claiming that his friend’s advise comes from jealousy at his success. He goes ahead with his decision and invests Rupees Cr 15 in the new venture for equipment and recruits hundreds of new workers. Was the decision of Ramesh objective or subjective? What would you do if you were in his place?

Case 2—The Technology Firm CEO
Mr K. Rao is the CEO of a large technology company called High Technologies, Ltd (HTL), which sells integrated personal technology products. HTL has been experiencing rapid growth over the last 5 years, with 60% market share and a 75% increase in stock price. The HTL product line is highly differentiated and is supported by strong brand awareness. A new technology has emerged in the marketplace that makes the technology upon which the HTL product is based obsolete. This new technology is creating a stronger value proposition for the customer at a slightly higher price than the HTL product. The CEO has to decide whether to invest in this new technology or to stay the course. The CEO’s response is: No one is going to spend more money on that functionality, and it will be a hassle for the customers to switch over all their stored data to the new product. Moreover, it will cost HTL too much money to invest in the new, unproven technology. Let’s wait and see what happens. Our brand is strong. We can afford to wait. Do you think Mr K. Rao’s decision was rational or not? Why?

DYNAMIQUE DES RAGA & DVESHA
NON BINDING - Non Impérieux (préférences & aversions) BINDING - Impérieux (désir ardent & répulsion) 1. Contact avec un object ou une personne 1. Il est hors d’accès, mais nous continuons à y penser 2. Il nous attire 2. Y penser constamment nourrit le manque, la privation 3. Nous examinons si nous pouvons satisfaire l’objet de notre désir 3. Qui conduit à la colère et à la frustration 4. Nous sommes en pleine subjectivité 4. Si oui, nous le poursuivons Si non, nous le laissons tomber 5. Nous perdons la capacité d’agir selon notre sagesse D’après la Bhagavad Gita II,62-64

OUTILS POUR PRATIQUER DAMA & SHAMA: ABHYASA
Etape 1: Empêcher l’émotion pertubatrice de s’exprimer en action (Dama) Etre conscient de ce qui se passe : corps, émotions, flot de pensées Ne pas répondre-réagir immédiatement Etape 2: Examiner, travailler sur & résoudre la subjectivité (Shama) Identifier le type de distorsion Evaluer la justesse des pensées Modifier les pensées en se basant sur les faits Etape 3: Abhyasa Par la pratique, degré de croyance dans la pensée et intensité de l’émotion décroit

SITUATION PENSEES DISTORSION COGNITIVE
Porter un nouveau vêtement pour la première fois Les gens vont se moquer de moi Inférence arbitraire Donner une présentation pendant une réunion Je vais mourir si cela ne se passe pas bien. J’étais paralysé de peur une fois et je vais l’être à ouveau Exagération-dramatisation Sur-généralisation Perdu mon travail Je suis nul. Je ne suis bon à rien. Je ne trouverai pas d’autre travail Famille a déménagé Ils ne veulent plus de moi Personnalisation Mon patron ne m‘a pas regardé de la journée Ma vie est ruinée J’ai eu un ‘B’ à une évaluation trimestrielle Je n’ai pas les compétences requises pour ce travail Pensée dichotomique (tout ou rien) Step 8: Personal work. Identify your patterns of subjectivity based on the table. THE THREE COLUMN TECHNIQUE is a particular method (one out of many) used to examine and change cognitions directly. A table is drawn up with the headings: SITUATION AUTOMATIC THOUGHTS LOGICAL ERRORS Circulate handouts to give more guidelines for assessing ones tendencies, distorted styles of automatic thinking which lead to patterns of behavior and emotions This all takes awhile. Awhile to recognize it. Awhile to get it. Awhile to practice it. Awhile to get it down. A long while to master it (maybe even a lifetime). But you will get it and you will, in time, make it a part of you natural behavior. MODEL OF 15 Styles of distorted thinking (interesting comments on alternatives to each distorted thinking) MODEL OF 3 column technique: Variation 1 Variation 2 (15 minutes) (Neema) Step 9 Conclusion (15 minutes)

Les principales distorsions cognitives
1- La pensée dichotomique (principe du tout ou rien). C'est le fait de penser que si une chose n'est pas exactement comme nous le souhaitons, alors il s'agit d'un échec. Il s'agit d'une perte totale des nuances. Ex. : "Si je n'ai pas été embauché, c'est que je ne vaux rien", "Si je n'ai pas 20 sur 20 à cet examen, c'est que je suis nul". Dans ces conditions, avoir 18 sur 20 à un examen, ou n'être "que" le second de sa promotion peuvent être perçus comme des échecs cuisants. 2- La surgénéralisation : on construit des règles pour son comportement futur à partir de quelques événements négatifs passés. Ex. : "Elle n'a pas voulu sortir avec moi ; je vois bien que je n'arriverai jamais à sortir avec une fille". Avec la surgénéralisation, un seul événement négatif peut influer tout le comportement à venir d'une personne qui se voit alors vouée à l'échec. On peut distinguer 2 grands types de surgénéralisation 2-a : La surgénéralisation verticale : un échec dans un domaine à un moment donné, et c'est tout le domaine en question (passé, présent et avenir) qui est perçu comme un échec et perdu d'avance. Ex : "Elle ne veut pas sortir avec moi. J'ai toujours tout raté en amour, je serai seul et malheureux toute ma vie". 2-b : La surgénéralisation horizontale : c'est le fait de lier entre eux des problèmes différents, là où ça n'a pas lieux d'être. Un échec dans un domaine va amener la personne à voir des échecs dans tous les domaines. Ex. : "J'ai été licencié de mon entreprise, ce n'est pas étonnant, je rate tout ce que je fais dans la vie« .

3- L'abstraction sélective : c'est un filtre mental qui ne laisse percevoir que le côté négatif des choses. On se focalise sur les détails déplaisants, ce qui nous conduit à voir l'ensemble en négatif. Ex. : une personne passe une soirée avec des gens agréables et intéressants, elle s'amuse, elle danse, lorsque quelqu'un renverse du café sur sa chemise. A cause de cet incident, elle en conclut que la soirée est totalement gâchée. Autre exemple : un joueur de tennis gagne lors d'une rencontre sportive, mais au lieu de s'en réjouir, il passe plusieurs jours à ressasser les erreurs qu'il a commises pendant le match et à s'en faire le reproche. 4- La disqualification du positif : on transforme une expérience neutre ou positive en expérience négative. Ex. : on me fait un compliment, j'en déduis que "tout le monde sait que c'est faux, on me dit ça juste pour me faire plaisir", ou encore : "Le soutien des gens qui m'aiment ne compte pas. Ils ne connaissent pas ma vraie nature". C'est une sorte d'alchimie inversée où l'on transforme de l'or en plomb.

5- Les conclusions hâtives (ou principe de l'inférence arbitraire) : on imagine des scénarios noirs sans preuve et on y porte crédit. On peut en distinguer 2 sortes : 5-a : Les lectures des pensées d'autrui : C'est lorsque l'on croit connaître les pensées des autres en se fiant à de maigres indices. Ex: "Je lui ai laissé un message mais il ne m'a pas rappelé, il ne me considère plus comme son ami.", ou bien : "Mon patron m'a regardé de travers, il pense certainement me licencier". 5-b : Les erreurs de voyance : faire des prédictions pessimistes et les considérer comme vraies. Ex. : "Je vais devenir folle.", "Cette thérapie ne marchera pas, je suis incurable.", "Je vais rester seul toute ma vie. » 6- Exagération (dramatisation) et minimalisation : on exagère ses erreurs et on minimise ses points forts. Exemple d'exagération : "J'ai fait une erreur au travail, tout le monde va le savoir et je serai complètement ridicule aux yeux de tous." ; Exemple de minimalisation : "J'ai trouvé la solution au problème, mais c'est simplement parce que j'ai eu un coup de chance". 7- Le raisonnement émotionnel : c'est se servir de ses sentiments comme s'il s'agissait de preuves. Ex. : "Je me sens désespéré, donc mes problèmes doivent être impossibles à résoudre." ; "Je ne me sens pas de taille à affronter une situation, donc je suis un looser." ; "Si je me sens dégoûté de ce monde, c'est parce qu'il n'a rien à m'offrir" ; "Si je suis angoissé tout le temps, c'est bien qu'il y a quelque chose qui ne va pas".

8- Les fausses obligations ("musturbation" en anglais) : Se fixer arbitrairement des buts à atteindre (je dois, je devrais…). Ex. : "Je dois absolument faire le ménage chez moi.". Résultats : si l'on n'atteint pas ses objectifs, on se sent coupable. On peut également appliquer cette règle pour les autres (on me doit…) : "Après tout ce que j'ai fait pour lui, il pourrait au moins être reconnaissant." Cela conduit à un sentiment d'amertume, de ressentiment, et à l'idée que l'on est la seule personne à se conduire convenablement. 9- L'étiquetage : ce sont des jugements définitifs et émotionnellement chargés que l'on porte sur les autres ou sur soi-même. Ex. : "Cette personne est un monstre." ; dire "Je suis complètement nul" au lieu de dire "J'ai fait une erreur" La personnalisation : se sentir responsable du comportement des autres. Ex. : "Si mon fils ne travaille pas à l'école, c'est parce que je suis une mauvaise mère.", "Ce qui arrive est ma faute." La personnalisation conduit à un sentiment de culpabilité. C'est l'erreur consistant à penser pouvoir gérer la vie des autres (alors qu'on ne peut que l'influencer).

%ÏredaTmnaTman< naTmanmvsadyet!, AaTmEv ýaTmnae bNxuraTmEv irpuraTmn>. 5. Puisse-t-on s’élever par soi-même, puisse-t-on ne pas se détruire soi-même. Car seul le soi est l’ami de soi (et) seul le soi est l’ennemi de soi. Bhagavad Gita VI,5 #iNÔySyeiNÔySyaweR ragÖe;aE VyviSwtaE, tyaenR vzmagCDeÄaEE ýSy pirpiNwnaE. 34. Il y a (potentiellement) en référence à tout objet des sens du désir et de l’aversion. Que l’être humain ne tombe sous l’emprise de ces (deux) car ils sont ses ennemis. Bhagavad Gita III,34 xmaRivéÏae ÉUte;u kamae=iSm Ért;RÉ. 11. Dans tous les êtres, je suis le désir qui n’est pas opposé au dharma. Bhagavad Gita VII,11

iÇivx< nrkSyed< Öar< naznmaTmn>, kam> ³aexStwa laeÉStSmadetTÇy< Tyjet!. Le désir (contraignant, intense), la colère et l’avidité, c’est là la triple porte de l’expérience douloureuse, qui est la destruction de soi-même. On devrait donc renoncer à cette triade. Bhagavad Gita XVI,21-22 Xyaytae iv;yaNpu<s> s¼Ste;Upjayte, s¼aTsÃayte kam> kamaT³aexae=iÉjayte. ³aexaÑvit sMmaeh> sMmaehaTSm&itivæm>, Sm&itæ<zad œbuiÏnazae buiÏnazaTà[Zyit. ragÖe;ivyu´EStu iv;yainiNÔyEírn!, AaTmvZyEEivRxeyaTma àsadmixgCDit. Dans la personne qui pense constamment à des objets, naît un attachement à leur égard. De l’attachement naît le désir et du désir, la colère. De la colère survient la confusion et de la confusion survient la perte de la mémoire. A cause de la perte de la mémoire, l’intelligence devient impuissante et quand l’intelligence est rendue à l’impuissance, la personne est détruite. Tandis que celui qui est maître de son mental, qui vit dans le monde et a l’expérience des objets avec les sens sous son contrôle, libre de désirs et d’aversions, parvient à la tranquillité. Bhagavad Gita II,62-64

Réalité 5: il y a une dimension plus profonde de nous-même

Découvrir une dimension plus profonde de nous-même
FINANCIAL TIMES August 24, 2012 ‘The mind business’ - Yoga, meditation, ‘mindfulness’ – why some of the west’s biggest companies are embracing eastern spirituality “With meditation, yoga and “mindfulness”, the foundational tenets of Buddhism, Hinduism and other pan-Asian philosophies have infiltrated the upper echelons of some of the biggest companies on earth.” “The main business case for meditation is that if you’re fully present on the job, you will be more effective as a leader, you will make better decisions and you will work better with other people.” William GEORGE, former chief executive Medtronic

La transformation s’opère aussi à un niveau plus profond: se familiariser avec soi-même Les liens entre le corps, les pensées, les émotions et les actions Pranayama (respiration) est une des voies pour revenir à soi-même Yoga-Tai- Chi, une série de mouvements et de postures méditatifs La méditation assise Découvrir la personne simplement consciente Contempler les réalités comme les différents ordres pour les assimiler pleinement Slide 24: We can discover a deeper and more centered level of ourselves Yoga, meditation, ‘mindfulness’ – why some of the west’s biggest companies are embracing eastern spirituality ‘The mind business’ From FINANCIAL TIMES August 24, 2012 “There is no religion associated with bringing attention to the breath. Anyone can learn this.” …The goal, she says, is to help each individual live healthier, more productive and peaceful lives, and make them less-stressed workers and better leaders. 1. Janice Marturano General Mills’ deputy general counsel, who has introduced mindfulness programs at General Mills, a Fortune 200 Company: “It’s about training our minds to be more focused, to see with clarity, to have spaciousness for creativity and to feel connected,” says Janice Marturano,. “That compassion to ourselves, to everyone around us – our colleagues, customers – that’s what the training of mindfulness is really about.” The General Mills initiative is at the vanguard of a movement that is quietly reshaping certain corners of the corporate world. With meditation, yoga and “mindfulness”, the foundational tenets of Buddhism, Hinduism and other pan-Asian philosophies have infiltrated the upper echelons of some of the biggest companies on earth. Big companies like Google, Aetna or Target are utilising eastern wisdom backed by scientific research – and this “is becoming an accepted part of the corporate mainstream”. 2. William George, a current Goldman Sachs board member and a former chief executive of the healthcare giant Medtronic, started meditating in 1974 and never stopped. Writing articles on the subject for the Harvard Business Review, he says “The main business case for meditation is that if you’re fully present on the job, you will be more effective as a leader, you will make better decisions and you will work better with other people,” Step 1: Indicate that we need to free ourselves from pressure which leads us to transgress ethical values, operate from narrow perspective, cling on to well-entrenched belief systems, and resort to distorted habitual thinking. This process of transformation is best accomplished when one first familiarizes with the depth of oneself. This module includes body postures and movements, breathing, meditation which impact our actions, emotions and thoughts. (15 minutes) Step 2: Body/mind connection (15 minutes) When a disturbing thought or image arises in the mind, there will be a sense of contraction, tightening, or bracing in the body somewhere. It may be a frown, a stomach churning, a pallor in the skin, or a tension in the lower back-all part of a preparation to freeze, fight, or run. Once the body reacts in this way to disturbing thoughts and images, it feeds back to the mind the information that we are threatened or upset. It's not just that patterns of these thoughts can affect our moods and our bodies. There are also feedback loops in the other direction, from the body to the mind, that play a critical role in the persistent return and deepening of unhappiness and dissatisfaction. Meditation, tai-chi and breathing practices are extremely effective in making the person more aware using the gateways of body sensations, breathing. Then, we can act with awareness instead of reacting, we are anchored in reality and not in distorted framework of thoughts. Being mode: being present to what is without trying to change, improve, modify anything (suspending our free will as Swamiji says). We do not judge ourselves as our feelings, thoughts are seen to be in order and are just passing. BEING MODE VS DOING MODE-First, in being mode there is no need for constant monitoring and evaluation to see whether the state of the world is approximating our idea of the goal state we have set. In being mode, we discover we can suspend evaluating our experience in terms of how it "should" be or "ought" to be, of whether it is "correct" or "incorrect," of whether it is "good enough" or "not good enough," or of whether we are "succeeding" or "failing," even whether we are "feeling good" or "feeling bad." Each present moment can be embraced as it is, in its full depth, width, and richness, without a "hidden agenda" constantly judging how far our world falls short of our ideas of how we need it to be. What a relief! - Second, we no longer experience in the same way the entire range of unpleasant feelings and emotions that are automatically generated whenever we focus on the discrepancy between how we are feeling and how we want to feel. When we shift from the doing mode to the being mode, the attendant shift in our awareness can at a stroke cut through the source of much of the additional unhappiness by becoming unhappy about our unhappiness, fearful of our fear, angry with our anger, or frustrated with the failure of our attempts to think our way out of our suffering. In this way we remove one of the primary sources fueling the escalating cycles of dissatisfaction and depression to which we may be vulnerable. BUT We can also take action in being mode. We can still act with intention and direction; compulsive, habitual, unconscious doing is not the only source of motivation available to us. APPROACHING INSTEAD OF AVOIDING It also means that instead of triggering fervent efforts to reject the "unacceptable" emotions that pass through us, we meet them with a sense of acceptance. But mindfulness is hardly passive resignation. It is a stance by which we intentionally welcome and turn toward whatever arises-including inner experiences that we'd normally fight or try to escape. Approach and avoidance mechanisms are fundamental to all living systems and to the survival of the organism. Approach and avoidance circuitry is wired into specific areas of the brain. Mindfulness embodies approach: interest, openness, curiosity ( from the Latin curare, "to care for") , goodwill, and compassion. Step 3: Surya/Neema to show practice of breathing exercises. (30 minutes) Step 4: Surya to explain that Meditative Movements is useful for equilibrating energies in the body that are good for centering oneself and also beneficial to physical health and immunity. (45 minutes) Give Meditative Movements Session- Introduce the 18 movements series by group of 3-4. Youtube Videos + charts to be given+book website reference. Step 5: Explanation about different steps of meditation: (30 minutes) Second : Keeping what is external, external. Frame of mind similar to when one sees mountain, trees, rivers, ocean. First : Intention to dedicate this time for oneself, drop all roles and come back to oneself, posture and eyes closing/opening. Third : relax the body by observing each part. Fourth: watch breathing which calms the mind and be aware of the sensation of touch. These first steps bring you to the basic conscious person that you are. Seventh: recognize past pain, anger or sadness, understand ones present day behaviors that are linked to it, and release oneself from their hold by recognizing. Sixth: recognize order (laws of cause-effect, ethics) that pervades everything. Fifth: Do japa which helps focusing the mind, bringing it back to the subject matter, avoiding build-up, and becoming more deliberate in ones thinking. Step 6: Conduct meditation (30 minutes) TOTAL : 2:45 HOURS FOR DISCOVERING A DEEPER AND MORE CENTERED LEVEL OF OURSELVES

AapUyRma[mclàitó< smuÔmap> àivziNt yÖt!, tÖTkama y< àivziNt sveR s zaiNtmaßaeit. Tout comme les eaux coulent et entrent dans l’océan totalement plein et immuable, de même le sage en qui entrent tous les objets (et qui reste inchangé) parvient à la paix…Bhagavad Gita II,70 yaegI yuÃIt sttmaTman< rhis yticÄaTma inrazIrpir¢h>. Que le méditant, dont le corps et le mental sont relaxés, qui est dénué d’attentes et de possessions, reste seul dans un lieu paisible, et unifie constamment son mental (avec l’objet de la méditation). Bhagavad Gita VI,10 SpzaRNk«Tva bihbaRýa<í]uíEvaNtre æuvae>, àa[apanaE smaE k«Tva nasa_yNtrcair[aEE. yteiNÔymnaebuiÏmuRinmaeR]pray[>, ivgteCDaÉy³aexae y> sda s>. Laissant les objets externes à l’extérieur, et les yeux entre les sourcils (et fermés), égalisant (le rythme de) l’inspiration et l’expiration qui passent dans les narines, la personne contemplative, qui a maîtrisé ses organes d’action, les sens, le mental et l’intellect, pour qui mokña est le but ultime, qui est libre du désir, de la peur et de la colère, (cette personne) est en vérité toujours libérée. Bhagavad Gita V,27-28

OBJECTIVITé, DISCERNEMENT & SAGACITé La voie du Vedanta
Merci !

Reality 5: Personal Relationships Can Be More Rewarding and Harmonious

Personal Relationships a Challenge Common impediments to relating to people Control Being Judgmental Intolerance Conceit and Pretense

Effective Interpersonal Relationships
Four types of Dialogue Jalpa Each one committed to his own belief and tries to convince the other Vitanda Always disagreeing with the statement the other person makes Vada Healthy discussion between two persons with the spirit of exploring and finding out facts Samvada Dialogue between student/teacher where the student is learning to widen his understanding

Qualities that need to be cultivated Listening to people Being accommodative Maintain equanimity in praise and critic Gaining freedom from over-dependence on any person Role plays in personal relationships

AÖeòa svRÉUtana< mEÇ> c ]mI. The one who has no hatred for all beings, who has the disposition of a friend, who is compassionate, … and indeed, one who is naturally accommodative…Bhagavad Gita XII,13 ySmaÚaeiÖjte laekae laekaÚaeiÖjte c y>, h;aRm;RÉyaeÖegEmuR´ae y> s c me iày>. The one because of whom people do not get disturbed and who does not get disturbed by people, and who is free from elation, intolerance, fear and anxiety, he is beloved to Me. Bhagavad Gita XII,15

AmainTvmdiMÉTvmih<sa ]aiNtrajRvm! , AniÉ:v¼> puÇdarg&haid;u , Absence of conceit, absence of pretension, not hurting, accommodation, straightforwardness ... absence of dependence towards son, wife, house and the like. Bhagavad Gita XIII,7-9 ijtaTmn> àzaNtSy prmaTma smaiht>, zItae:[suoÊ>oe;u twa manapmanyae>. For the one who has mastery over oneself, whose mind is tranquil with reference to heat and cold, pleasure and pain, and praise and criticism, the mind is always in a state of composure. Bhagavad Gita VI,7

Objectivité, DISCERNeMENT & SAGACITé

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