CHAPTER - IV

MANAGEMENT PRINCIPLES FROM THE ANCIENT WISDOM

AS JOYFUL LIVING PROMOTERS

In this chapter, management principles from the Ancient Wisdom are mapped to
promote Joyful Living Factors by supporting growth of the key Joyful Living
Attributes and by eliminating the key Joyful Living Inhibitors. In order to define the
scope of exploration in terms of management principles from the Ancient Wisdom,
each Joyful Living Factor is mapped to a management theme. The pairing of the
Joyful Living Factors and the management themes creates seven dimensions of Joyful
Living. These seven management themed dimensions are intended to become part of
the lifestyle at an individual level; and part of Human Resource Management
activities at an organizational level to promote Joyful Living as a way of life or as an
organization’s culture.

4.1 Mapping of Joyful Living Factors to Management Themes

The seven Joyful Living Factors identified after the survey data analysis are mapped
to the most appropriately associated seven management themes as presented in Table
12: Mapping of Joyful Living Factors to the Management Themes

Table 12: Mapping of Joyful Living Factors to the Management Themes

Table 12: Joyful Living Factors Management Themes

Maintaining good health of self and family Health Management
Maintaining good relationship with spouse, family and Relationship Management
friends
Living a purposeful, goal oriented and virtuous life Purposeful and Virtuous
Life Management
Acquiring and renewing knowledge for personal and Learning Management
professional development
Maintaining a balance between personal, professional, Work-Life Harmony
and social life Management
Creating time for family, profession, learning and Time Management
leisure
Managing day-to-day stress Stress Management

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These management themes, referred in this research as the ‘Seven Dimensions of
Joyful Living’ are the focus of reference to identify the management principles and
practices from the Ancient Wisdom, based on their potential to favourably address
Joyful Living Factors.

Figure 1: Seven Dimensions of Joyful Living

The final outcome of this chapter is a set of management principles and practices,
referred in this research as Joyful Living Promoters that promote an environment
favourable to Joyful Living. As per the scope of research, each Joyful Living Factor
will be mapped to two to three management practices from the Ancient Wisdom in
this chapter.

Since an important intent of this research is to make contribution to the field of

management, as per the scope of the research it is considered relevant to analyse the
role of Joyful Living in Human Resource Management. This understanding is
expected to help in identifying Joyful Living Promoters in the right perspective.

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4.2 Role of Joyful Living in Human Resource Management

In general, management is defined as coordination of human effort to accomplish pre-

defined goals and objectives efficiently and effectively, using available resources
(Hersey et al. 2013:3-4). Management guru Peter Drucker (1970:1) asserts that
without management, a country’s resources of production remain resources and never
become production. Similarly, without management, human potential also remains a
potential and never results in outcomes. Managers apply management principles to
maximize utilization of the resources to achieve desired goals. Robert Lussier in his
book ‘Fundamentals of Management’(2010: 211, 343) emphasizes that in an
organization, the key resources to be managed are raw material, vendors, production
facility or factory, financial resources, finished goods, and human resources. The
management disciplines that define the process of managing these key resources are
material management, vendor management, production management, finance
management, marketing management, sales management, and human resource
management respectively. Out of these management disciplines, human resource
management is the process of planning for, attracting, developing, and retraining
employees. Human resource management is the discipline that is responsible for
developing and maintaining motivated human assets in an organization. Motivation is
an inner desire to satisfy an unsatisfied need. For human resources to be efficient, it is
important to understand inner desires of human beings and to address them. The
review of literature establishes that living a happy and joyful life is an innate nature of
human being; with Aristotle calling it ‘the chief good’ and Vedanta asserting
happiness as the ultimate goal of all human pursuits. Therefore, nurturing an
environment supportive of Joyful Living is potentially a potent driver to motivate
human resources thereby enhancing performance of an organization.

This hypothesis is supported by a cross-cultural research (Voorde et al. 2012) that

reviewed 36 quantitative studies published between 1995 and 2010 to examine role of
employee well-being in the human resource management–organizational performance
relationship. In the analysis, employee well-being is defined in terms of happiness,
health and relationship; and organizational performance is defined in terms of
operational performance and financial performance. The key finding of the research is
that “employee well-being with respect to happiness is congruent with organizational

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performance on a mutual gain perspective”. From a management perspective, the
research (Voorde et al. 2012:404) concludes that implementing human resource
management activities promote employee well-being in terms of happiness, as well as
performance of an organization; and a two way relationship is observed to exist
between happiness and organizational performance. The current research establishes
happiness in terms of the seven dimensions of Joyful Living. Each of the seven
dimensions has implicit or explicit implications to the overall well-being of
individuals and organizations. Considering the empirical positive association between
happiness and organizational performance, it is within the realm of possibilities that
implementing Joyful Living program within an organization can help overall well-
being of human resources and positively impact an organization’s operational and
financial performance.

4.3 Joyful Living in relation to Motivation Theories

The research deliberates on the relation between Joyful Living and the motivation
theories with the intent of exploring Joyful Living’s place in the Human Resource
Management activities. Motivation (McShance. Von Glinnow 2003:132) is a force
that affects a person’s inner direction, intensity, and persistence of voluntary
behaviour. In this definition ‘intensity’ describes the level of effort; ‘persistence’
defines the endurance of effort; and the ‘direction’ suggests that the effort exerted has
to be towards achieving a goal. The review of literature has established that pursuit of
happiness is widely considered as innate need of human beings – the ultimate goal of
life. All other pursuits are the means to reach the end, which is attainment of
happiness. Therefore, across cultures and over history of time, pursuit of happiness is
presented to be the ultimate motive of human actions. The research seeks to evaluate
the relevance of historical views in the light of recent development in the field of
psychology of motivation. Based on the review and analysis of existing motivational
theories (Hersey, Blanchard, Johnson 2013:13:38) following observations are made
relevant to this research:

• Motivational theories explain ‘why’ of human behaviour. This is important

knowledge as it helps in better predicting and influencing future human behaviour
towards attainment of desired goals.

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• Motivation theories (McShance. Von Glinnow 2003:132-133) fall into two
categories: 1) Content theories or need theories of motivation explain why people
have different needs at different times, and help in discovering conditions that
motive a person; and 2) Process theories of motivation explain the process of how
needs translate into behaviour and help in help in understanding why people
behave the way they do. Both these theories fit well with the ‘Seven Dimensions
of Joyful Living’ that presents a ‘Basket of Needs’ with priority among them
changing at different phases of life. The theories also support the fact that Joyful
Living being an innate need, there a natural motive to make progress on the seven
dimensions identified in this research.
• Attribution theory, proposed by Heider (1958) and further developed into a
framework by Weiner (1972), is related to how individuals interpret events and
relate them to their thinking and behaviour. The theory assumes that people
attribute causes to behaviour. Martin Seligman (1992) utilised ‘Attribution
Theory’ to understand how people learn to be optimistic or pessimistic. Hence the
theory also has a bearing on learning to live a joyful life. The research has
established attributes of happiness in terms of the ‘Seven Dimensions of Joyful
Living’; therefore nurturing these attributes has potential of cultivating happiness
as the outcome.
• The motivational factors can be categorized as tangible and intangible. Zimmerer
and Scarborough (2005: 512-513) note that besides monitory benefits, which tend
to be short term motivators and seldom have lasting impact, intangible incentives
can be more important sources of motivation. Zimmerer and Scarborough also
note that entrepreneurs are finding younger workers responding more favourably
to intangible rewards and not necessarily to monitory rewards. The observation
provides a potential ground for Joyful Living program to be a growingly important
Human Resource Management activity for an organization.
• Cognitive Evaluation Theory relates well with ‘The Seven Dimensions of Joyful
Living’; and helps in explaining mix of needs observed in the ‘Basket of
Happiness’ factors as per the research findings. The Cognitive Evaluation Theory
suggests that (Pareek 2008) humans interpret and respond to an event based on
their frame of reference. The two categories of people are - intrinsically motivated
and extrinsically motivated. The first group performs for their inner satisfaction

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 and achievements, motivated by the intrinsic factors; whereas the second group is
motivated by the extrinsic factors related to the external environment, controlled
by others. Joyful Living Factors are also a mix of intrinsic and extrinsic factors.
• The motives or the felt needs are source of human actions as per Maslow, and
satisfied needs no longer motivate human behaviour. Abraham Maslow’s
‘Hierarchy of Need’ motivational theory (Hersey et at. 2013:26) suggests that
there is a defined hierarchy of the human needs; and as needs in each level are
satisfied, the behaviour is influenced by the next higher level of needs. In this
way, a person moves from the fundamental physiological needs to the highest
level, which is self-actualization or realization of person’s full potential.
• The data analysis shows that the seven dimensions of Joyful Living do not mimic
Maslow’s Hierarchy of Needs. Instead of a hierarchy, Joyful Living Factors
exhibit more of a ‘Basket of Needs’ behaviour as substantiated in the data
analysis. Question than is, which need will govern the behaviour of a happiness
seeker at any point of time? This question is answered by Hersey et al. (2013: 16)
as, “the need with the greatest strength at a particular moment leads to activity”. It
is also observed that satisfied and blocked needs usually do not motivate a person
to immediate action. Therefore, the rationale is likely to be relevant for the Joyful
Living Factors as well.
• Spiritual theory of motivation can be derived out of the Law of Karma, which also
forms the central theme of Bhagavad Gita. Radhakrishnan (1911: 473) observes
that both Gita and Kant purport duty for the duty’s sake, without any personal
attachment or hope of reward. As Radhakrishnan quoting Bhagavad Gita suggests,
“Your business is with action alone, not by any means with fruit. Let not the fruit
of action be your motive to action." This maxim does not mean one should have
no goals; in fact goals are essential to meaningful actions. But a person of virtues
is expected to perform actions without attaching to the results. The results are
merely a feedback to improve quality of future actions. The sense of duty as
prescribed by the moral, cultural and social framework relevant to a person’s
personal, professional, social and spiritual state in life - is the motive for action
and not the desire for fruit. Analysis of Gita and Kant suggests that
(Radhakrishnan 1911: 474) the motive for action for a moral man is that he must
do his duty simply because it is his duty. The action is not done because of some

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 proposed end, but simply by virtue of the conscious choice that performing
actions as per one’s dharma or duty is good in itself. The spiritual theory of
motivation is likely to help in leading a contended life unaffected by the
frustrations of unexpected results; but rather inspired by the sense of duty and
eagerness to improve quality of actions towards desired (selfless) goals.

In conclusion, the analysis of the motivational theories and the review of happiness
factors suggest that nurturing ‘Seven Dimensions of Joyful Living’ in an organization
has a potential of improving well-being of human assets and enhancing organizational
performance. Therefore, Joyful Living Workshop proposed in this research is a
deserving candidate as a Human Resource Management activity in an organization.

4.4 Establishing Joyful Living Promoters

The onus of nurturing environment conducive to flourishing of Joyful Living Factors

is on Joyful Living Promoters. These are the relevant management principles from the
Ancient Wisdom, now being identified, in order to nurture Key Joyful Living
Attributes, and to eliminate Key Joyful Living Inhibitors. The research establishes
‘Seven Dimensions of Joyful Living’ derived from the Key Joyful Living Factors. Out
of the seven dimensions identified in the research, Stress Management is an
overarching Joyful Living Promoter because of its two way linkage to the rest of the
promoters. Failure to manage Joyful Living Factors can potentially induce stress; and
if stress is not managed, it can result in degradation of Joyful Living Factors.
Similarly, Time Management is also special in the sense that without efficient
management of time, a person might not be able to address all Joyful Living Factors
necessary for his happiness. The research now identifies the Joyful Living Promoters
from the Ancient Wisdom to favourably nurture Joyful Living Factors as per the
scope of this research.

4.4.1 Health Management: Maintaining good health of self and family

In ancient China, the philosophy of traditional Chinese medicine (Flaws et al.

2007:230-233) was that to treat the disease, identify and address its root cause instead
of just addressing the symptoms. A popular expression from ancient China “Zhi Wei
Bing” means that a superior doctor treats when there is no disease. A mediocre doctor
treats where the disease has just arrived and an inferior doctor treats when the person

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is already sick. It means a superior doctor should prevent disease and not just focus on
eradicating when it has already affected a person.

Ancient India in the Vedic period developed and utilised Ayurveda as the system of
medicine. Ayurveda means ‘the science of life’. The aim of Ayurveda as per Charaka
Samihta (30.26) is to protect health of the body and to alleviate disorders in the
diseased. The definition of good health in the Indian ancient wisdom is a state of
complete physical, mental and social well-being; and not just absence of disease but
something more positive and holistic.

In the modern times, an article published on American Medical Association website

titled ‘Why is preventive medicine disrespected?’ 10; Dr. Sharon K. Hull, Chair in the
Department of Community Health Sciences, Northeastern Ohio Universities Colleges
of Medicine and Pharmacy (NEOUCOM) comments that there is not much respect for
doctors who do preventative medicine. Preventive medicine, even after being
recognized by the American Board of Medical Specialties, is the only specialty
without any federal funding for training programs. The decline in the number of
programs offered in preventive medicine are happening at a time when America most
needs the specialty, with rising rates of chronic disease, and high cost of health care.

The two set of observations, one from ancient China and ancient India; and the other
from the most advanced nation of the modern world shows the shift in the philosophy
of Health Management from prevention of disease to management of disease. There
are socio-political reasons for the decline in the investments made into preventive
medicine, and those factors are out of scope for this research.

The World Congress of Cardiology findings (Nov 17, 2013) 11 suggest that India has
earned the dubious distinction of becoming the world's capital of coronary heart
disease and diabetes. As per the report, by 2020 heart diseases will be the cause of
over 40 per cent deaths in India as compared to 24 per cent in 1990. The proceedings

10. American Medical Association Page: http://www.ama-assn.org/ama/pub/education-

careers/graduate-medical-education/question-of-month/preventative-medicine-disrespected.page?
(March 20, 2014)
11. http://www.ndtv.com/article/india/india-is-world-s-coronary-diabetic-capital-says-expert-447189
(June 17, 2014)

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of global health care conference on “The Future of Health Care” (The Statesman 12,
March 8, 2014) reported that India is likely to overtake China and become the
Diabetes Capital of the World in the next 15 to 20 years. In the same conference Mr.
Anshu Prakash, Joint Secretary, Union Ministry of Health commented that the Centre
Government alone cannot handle the challenges posed by diabetes and other non-
communicable diseases. The US government not investing in the preventive medicine
and Indian government expressing its inability to handle the health challenges in
India, the onus of taking initiative for Health Management may fall on people.

To address Health Management as the Joyful Living Factor, two sources from ancient
wisdom are analysed and presented in this section.

4.4.1.1 The Ancient Wisdom of Ayurveda

Ayurveda addresses healthcare throughout the course of life, from pregnancy and
infant care to chronic disorders (Sharma et al. 2007:1135). The conclusion presented
by Sharma et al. based on their study of body of last 100 years of research on
Ayurveda shows encouraging results for its effectiveness in treating various ailments,
including chronic disorders associated with the aging process. The aim of Ayurveda’s
(1.1.15-16; Gupt 1948: 3-4) concept of Health Management is to help human beings
stay physically and mentally disease free in order to achieve four essential goals of
human life called ‘purushartha’, which includes dharma, artha, kama, and moksha, as
prescribed by Vedas. The four purusharthas are explained (Devaraj 1997: 7) as,
“service to society, service to family, services to self and attainment of Godhood”. A
person is consider healthy if he is happy in his thoughts, speech and actions; and his
mind is under the control of clear intellect.

Ayurveda or “the science of life” has been practiced for thousands of years in India as
the primary system of Health Management. Ayurveda provides the method for living a
balanced life, prevention of disease, alleviation of pain and for the treatment of
diseases that even in the present times are considered incurable. Ayurveda can be an
ideal model for Health Management (Swain 2010: 13) in the current times in contrast
with the modern lifestyle, which is harmful for health. Ayurveda recognizes

12. http://www.thestatesman.net/news/43217-india-likely-to-become-diabetes-capital-of-the-
world.html (June 17, 2014)

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importance of maintaining good physiological, psychological, and spiritual health for
the overall well-being of humans (Mishra 2004:1). The World Health Organization
(WHO) also defines good health as a state of complete physical, mental and social
well-being, and not just absence of disease. Therefore, there is synergy between
Ayurvedic and WHO definition of health. Ayurveda achieves this goal of holistic well-
being by promoting a lifestyle based on four fundamental principles: Ahara or diet,
Vihara or lifestylpe, Achara or behaviour, and Vichara or thoughts. These four
foundational pillars of a healthy body and mind suggest that health of a person is
influenced by what and how a person eats, the kind of lifestyle one maintains, the
quality of thoughts one has, and the kind of routine one follows. This also means that
for a person to be holistically healthy, in addition to the quality of diet one consumes,
harmony must also exist in purpose of life, thoughts, feelings, and physical
actions. Any disharmony between these four fundamental principles results in disease.
In Ayurveda, diseases are thought of as a sign, or opportunity to gain deeper insights
of self. The intent of Ayurvedic medicine is to manage sustained physical, mental and
spiritual happiness so that humans can enjoy life and achieve life’s purpose.

The primary source of Ayurveda is Charak Samhita, which is a compilation of ancient

Health Management wisdom of the sages written by Charak. In Charak Samhita (1.1-
32; Gupt 1948: 1-6), origin of Ayurveda is traced to Brahma – the lord of creation.
From Brahma, the knowledge came to Indra – the king of gods. Sage Bhardwaj went
to Lord Indra with the desire to obtain knowledge to get long and happy life. Indra
shared the three dimensions of achieving well-being with sage Bhardwaj. These three
dimensions are: 1) Understanding the cause of the disease; 2) Identifying the
symptoms of the disease; and 3) Knowing the treatment of the disease. Sages of Vedic
period practiced the science of Ayurveda to live healthy, happy and long life. Seeing
that people were getting affected by the diseases and even noble souls were not able
to perform virtuous action, ancient Indian sages passed this divine knowledge of
holistic Health Management to the humanity in the form of Ayurveda. The review of
Charak Samhita and Sushrut Samhita (another ancient source of Ayurveda) reveals
the in-depth understanding of the Health Management concepts researched by sages
along with the causes, diagnosis and remedies of diseases in meticulous details. The
key principles mentioned in Charak Samhita related to Health Management and

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Joyful Living are analysed in this section with the intent of identifying Joyful Living
Promoters out of them.

Essence of Ayurveda and Fundamentals of Health Management

The word ‘Ayurveda’ (Charak Samhita 1.1.41-43; Gupt 1948: 7-8) is a conjunction of
two Sanskrit words Ayus and Veda. ‘Ayus’ means life and ‘Veda’ is knowledge.
Therefore, meaning of Ayurveda is the knowledge of life. Life in Ayurveda is further
defined as conjunction of body, mind, soul and sense organs. Ayurveda is not only the
science of diseases and remedies but also focusses on identifying the promoters of
happy life to spread them in the society. Therefore, Ayurveda offers a holistic Health
Management system to maintain humans in the best of physical, intellectual and
spiritual health so that they can perform the purpose of a natural life.

The research gained understanding of the causes of health and diseases from
Ayurveda perspective as explained in Charak Samhita (1.25.29; 1.1.24; Loon
2003:13, 16). Ayurveda considers that the same entities within our body in suitable
states promote health and in unfavourable state cause diseases. The object of
Ayurveda is to protect health of the healthy and to alleviate the disorders in the
diseased by applying methods related to speech, mind and body.

After establishing the context, the analysis now presents the cause of disease and
approach to treatment in Ayurveda. As per the description provided by Charak
(1.1.54-56; Gupt 1948:13), the causes of diseases of both mind and body are related to
underuse, excessive use or wrong use of time, intellect and sense objects. Balanced
use of time, intellect, and sense organs results in happiness. Both mind and body are
the foundation of all diseases as well as of all happiness.

It is important to become familiarity with the concept of dhatus and doshas to

understand Health Management philosophy of Ayurveda. A study of key concepts
described by Charak (1.9.3; Loon 2003:13) provides essential understanding of how
dhatus and doshas are linked to human health. As per Charak and Ayurveda, Human
body is made up of dhatus, and the term ‘dhatu’ means ‘that which bears or supports
the body’. The optimum balance of dhatus called samyaka is health, and any
disturbance in the samyak is disease. Health nurtures happiness, and disease causes

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unhappiness. Therefore, fundamental of Health Management in Ayurveda is to
maintain equilibrium of dhatus in human body and mind.

The process of food digestion and its impact on health is described by Charak, and
expanded in the commentary written by Gupt in detail (1.28.3,4; Gupt 1948: 375-
377). The food eaten in any form is converted into energy by the Jatharagni or
metabolism process and provides nourishment to all dhatus. During this process of
metabolism, clear essence of food called ahar-rasa and metabolic waste called mala
is produced. Ahar-rasa provides nourishment to dhatus; and the mala helps in
excreting the metabolic waste to keep the system in good health. Therefore, both rasa
and mala in their normal quantity maintain equilibrium of dhatus in the body and the
person is healthy; but when this equilibrium is disturbed, a person is inflicted with a
disease. The definition of disease in Sushruta Sutra (I, 22; Sharma 1929:210) is
“Anything that proves a source of pain to man, is disease”.

Physiological Dimension of Disease: Tridosha or Three Doshas of Body

Any disorder of rasa or mala manifests itself in three doshas called Vata, Pitta, and
Kapha. As per Ayurveda, cause of all physiological diseases is an imbalance of vata,
pitta, and kapha. As per Ayurveda, doshas influence behavioural symptom along with
the physiological variations in body. The balance of Vata, Pitta and Kapha support
healthy functioning of body; and their excess or deficiency destroys healthy body
functions. As per the definition given by P.V.Sharma (Loon 2003: 36), “These doshas
are responsible for physiological functions but capable of causing disorders if not in
balance”. As per Ayurveda, irrespective of the complexity of the physiological
disease, the cause is always the imbalance of Vata, Pitat, and Kapha in the body. The
three doshas are the agents of all diseases.

Psychological Dimension of Disease: Two Doshas of Mind

Charak in his text also addresses nature, cause and remedy of two doshas of mind.
The understanding gained from Loon’s translation of Charak Samhita (1.1.58; 2003:
38) is that the combination of mind and intellect drives thoughts, words and action of
a man. The mind and the intellect can also get impacted by intellectual error as a
result of two psychological doshas, which are rajas and tamas. They are the cause of
mental illnesses. The nature of tamas is to bring inertia, dullness, sleep, and darkness.

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The nature of Rajas is momentum, desire, and action. Whereas the desired third guna
- Sattva promotes peacefulness, clear and balanced thinking, and steady mind.
Treatment of mind doshas is with attaining knowledge and eliminating ignorance
around virtuous and non-virtuous conduct as well as by utilizing restraints when
needed. The role of mind and intellect is very important in order to maintain good
heath because Ayurveda considers a strong linkage between the doshas of body and
mind. It is important for a man to have self-control and power of discrimination to
live a disciplined life in accordance with the guidelines of Ayurveda to live a
healthy life.

Further learning from Charak’s views documented in Charaksamhita Sutrasthanam13

is that the bodily diseases can be cured with the medicine, and the mental illnesses can
be cured with spiritual knowledge and practice of bringing mind under the control of
intellect. The concept of disease in Ayurveda 14 is related to body, mind and soul. The
remedies are also to address these three essential elements of life. Therefore,
Ayurveda is a holistic Health Management science.

The Ayurvedic Way of Health Management

An important aspect of Ayurveda mentioned in Charak Samhita (1.1.86-93; Loon

2003:81) is that the physician or the self should be watchful of the symptoms if the
same condition has happened in the past. This indicates potential reoccurrence of the
past disorders. Ayurveda philosophy is to apply the remedy to avoid recurrence of the
disease. An Ayurvedic physician or Vaidya is expected to treat diseases that originated
in the past, treat the symptoms to prevent illness in the present, and maintain patient’s
health to prevent disease in the future.

The concept of preventive Health Management as a responsibility of an individual is

further emphasized by Charak (1.11. 56-63; Gupt 1948: 147-148) suggesting that a
wise person at the first sign of illness starts the treatment, and achieves health and
happiness. An ignorant person neglects the warning signs and lets the illness attack

13. Charaksamhita Sutrasthanam published by the Vedic Society

http://www.vedicsociety.org/sutrasthana-chapter-1-p-182.html 1.58 (June 18, 2014)
14. Charaksamhita Sutrasthanam published by the Vedic Society
http://www.vedicsociety.org/sutrasthana-chapter-1-p-182.html 1.46-47 (June 18, 2014)

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and entry into the body or mind. The illness that looks insignificant in its first stage
may grow and may become deeply rooted or becoming life threatening. Therefore, the
one who wants to live a healthy and happy life should start treatment at the awareness
of the disease whether the disease is in the early stages or already spreading. Hence,
Ayurveda inherently follows philosophy of preventive Health Management.

The research has analysed essence of Ayurveda and also identified the factors of
Health Management so far. The analysis now presents methods prescribed in Charak
Samhita to maintain holistic good health by balancing doshas of body and mind.
Therefore, Charak Samhita defines right conduct to keep mind in perfect state of
happiness, and right food to keep body in perfect state of health.

Aahar Management - Right Food for Health Management

A Chinese proverb suggests (Wang 2010), “He who takes medicine and neglects diet
wastes the skill of the physician”. Charak Samhita describes Aahar management
regime based on Ayurveda principles in detail in (1.26.9, 1.1.65, 3.2.9, 3.1. 24; Loon
2003: 23, 227) as the physiological cycle of health starts with intake of food. As per
Ayurveda, when anything is eaten, it gets converted into rasa or the metabolic juices.
The interaction of rasa with the dhatus determines the doshas, the primal cause of
health or disease. Therefore, the quality, quantity, nature and the time of food intake
plays an important role in maintaining good health. According to Charak Samhita
food is of two types: wholesome and non-wholesome. Wholesome food is conducive
to well-being and non-wholesome is cause of disease. The diet plan depends on each
individual’s body constituents, and is out of scope of this study.

Vihar Management - Right Conduct for Health Management

Charak Samhita also describes right conduct for a healthy body and mind. A a man
should understand the interplay of rajas and tamas in his life; and strive to balance
them in order to maintain good mental and physical health (1.28.36-38; Gupt 1948:
383). Actions of an average person are either inspired by rajas driven qualities of
desire and attachment, or by tamas driven qualities of ignorance and inertia. People
dominated by rajas only seek temporarily-pleasing objects, and such people only gain
temporary happiness. Since the nature of such pleasures is short lived, it leaves the
person with discontentment in life. Similarly, people dominated by tamas are unable

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to act or act right. This leaves them with discontentment of not achieving anything.
Therefore, people dominated by rajas or tamas suffer from various disorders of body
and mind. Wise people cultivate sattva, and they are capable of choosing long term
good over short term pleasure and have serenity of mind. Such people do not suffer
from health disorders.

The modern critiques of Ayurveda point to the need for more clinical trials to
establish Ayurveda as part of the modern medicine systems. Ellis and Abrams suggest
(2009:534-535) that more research is necessary to establish the safety and
effectiveness of Ayurvedic Herbal preparations as part of the system of medicine.
This is especially concerning because of observed excessive level of heavy metals
found in the preparations. It is also observed that relatively limited contemporary
research has been done in the area of effectiveness of Ayurveda to treat
psychological disorders.

Summary

In summary, the wisdom of Ayurveda preserves the ancient Vedic science of Health
Management. To live a healthy and happy life, one needs to achieve and maintain
physical and mental equilibrium. The equilibrium is achieved by acquiring knowledge
of right food to balance physiological doshas; and by nurturing right thoughts to
balance psychological doshas. The text proposes principles and processes of mental
and physical Health Management so that human beings can live a fulfilling life by
achieving purushartha or four goals life, which are dharma (right
conduct), artha (wealth), kama (the attainment of pleasures), and moksha (liberation
from suffering). Ayurveda has elaborate description of maintaining body and mind in
equilibrium. This research has identified some of the primary principles and ideas to
present as Joyful Living Promoters. Depending on the specific Health
Management need, a specific solution can be identified from Charak Samhita or
by consulting a Vaidya.

4.4.1.2 The ancient wisdom of Patanjali’s Yoga Sutra

There is a need for a holistic health management system to address problems of body,
mind and soul in the current times. The premises of this argument is that a man can
acquires knowledge, learn skills, receive recognitions, have social status and

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abundance of wealth, yet life can throw sudden challenges. Anyone can get affected
by illness, accidents, loses, separation, disgrace, injustice and similar sorrows. In such
adverse circumstances, it is natural for a man to feel hopeless and anxious. As human
beings do not have control over external events impacting life, sorrowful situations
often cause mental stress and depression. Similar mental state is also driven by
unfulfilled desires. The feeling of discontentment from life triggers anger; and anger
destroys intellect of a person; resulting in actions that a person repents for his whole
life. Such negative emotions surely affect a person’s mental and physical heath. This
cycle of stress and depression is also evident from this research as overwhelming
majority has rated ‘day-to-day stress’ to be the most critical happiness inhibitor. The
undesirable consequences of negative tendencies of mind can be prevented if human
beings learn to manage adverse thoughts. The mind-created evils of lust, anger, greed,
attachment, jealousy, and aversion cannot be handled with money or power; these
negative tendencies of the mind can only be eliminated with thought management and
by knowing true nature of self and worldly objects. The principles and process of
acquiring such knowledge to maintain good mental health, which also influences
physical health, is the subject of ancient spiritual philosophies. One such ancient
source is Maharishi Patanjali’s Yoga Sutra, which is analysed to identify Health
Management principles and processes relevant for the current times. This research
utilises multiple sources of Patanjali’s Yoga Sutras to get the best learning out to the
different interpretations.

Yoga, is a philosophy of life, a process of self-discipline, and a way of life to be

healthy and at peace. Yoga is also a spiritual science of achieving personal excellence
and virtuous character. Yoga, as per Baba Ramdev (2009: 29), is not merely an
alternative therapy, but experimentally proven method of eliminating disease at its
root. Yoga is a holistic medical science that not only cures diseases of the body, but
that of mind as well. The basis of modern medicine is symptomatic and systematic
management of disease; whereas yoga (Ramdev 2009: 32), has the capability to
eliminate diseases or not allow diseases from affecting the yoga practitioner.

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Yoga and Modulations of the Mind

As per Sri Ramkrishna Math publication (1.1-1.2; Woods, 1915: 2-3; Prabhavananda
and Isherwood 2010:1-3), the word ‘yoga’ means union, and in the Yoga Sutra
context, it means the spiritual union of individual consciousness or ‘Atman’ with the
super consciousness or Brahman. Yoga is the integration of the acquired nature and
the true nature. Yoga is meditative state of mind where thought waves cease (Yoga
Sutra 1.2). This means Yoga is the process of gaining control over mind’s tendency of
wavering to restlessness because of sensory inputs. Vedanta defines mind as
continuous flow of thoughts. Patanjali describes the mind as representation of three
components manas, buddhi and ahamkar. Manas receives inputs from the sense
organs and creates impressions in the mind. When a person looks at an object, the
Manas recognizes that an object is being looked at of certain shape, size and colour.
Buddhi or the intellect is the discriminatory faculty of mind that classifies the object
and tells mind that the object being looked at is a rose flower with fragrance and
thorns, so smell it but with care. Ahamkara or the ego or the experiencer claims the
ownership of the experience and says I smelt a nice rose flower without getting hurt.
This flow of stimulus to response explains the process of perception. As long as outer
and inner sense organs are receiving stimuli, thought waves are created in the mind.
When mind generates pleasant thought-waves, the ego experiences ‘happiness’; and
with unpleasant thought-waves, the ego experiences ‘sorrow’. The purpose of
practicing yoga is to gain true understanding of the world and self to prevent such
perceptual thought waves from causing emotional ups and downs to attain peace
of mind and good health.

Two people watching a football match see a goal being scored. The same event
triggers two opposite thought waves. The person supporting the winning team sees
that event as a pleasant one; and the same event triggers a feeling of sorrow in person
supporting the losing team. Therefore, it is not the event but the identification with it
and the mental response that causes sorrow or stress. This false identification is the
cause of human miseries. Even a happy sensation triggers a thought wave of anxiety
and an attachment to the object of pleasure. The anxiety and the attachment create
possibilities of future frustrations. Therefore, the goal of yoga is to control the
thought-waves, as that is the only mean of staying mentally healthy. Patanjali Yoga

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Sutras explain the principles and processes of controlling the thought waves to gain
mental health and to achieve bliss.

Managing Disturbances of Mind

Patanjali in Yoga Sutra (1.12; Jha 1907: 16) provides the method of controlling the
disturbances of mind by practicing sense control and detachment. The thought-waves
are of two kinds – the first kind invokes feelings of goodness; and the second kind
invokes feelings of evil. The thought waves that originate because of non-attachment
and are guided by discrimination invoke goodness. Whereas, the thought waves that
originate out of attachment, cravings or thoughtless passion invoke evil. Among these,
the flow of attachment to the objects is regulated by nurturing dispassion, and the
flow of discrimination is improved by the continuous practice of contemplation to see
things as per their merits and virtues. That is how, as per Patanjali, the thought-waves
are brought under control.

When the thought-waves are in control or they are still, the man connects with his true
nature, which is pure consciousness. In that state there is no anxiety or stress. When
the person is not in the state of Yoga, the identification with the though-waves
continues resulting in the cycle of happiness, anxiety and sorrow. The method of
managing though-waves can be found in Maharishi Patanjali’s Yoga Sutras (1.3-4,
Prabhavananda and Isherwood 2010:6-7). The approach is practical and practicable in
the day-to-day life with some determination and practice. The painful thought-waves
are counteracted by raising the pleasant thought waves. To counter the thought-waves
of anger; one should create a thought-wave of love, for thought-wave of desire one
should raise a thought-wave of charity or generosity. With practice of this deliberate
action, eventually the painful thought-waves will become still. The next stage then is
to act on the non-painful thought-waves. Although these thought waves are non-
painful, but they have potential for creating attachment, desires, anxiety and future
unhappiness. Therefore, the philosophy of yoga is to cultivate and sustain mental
health by keeping the modulations of mind in control.

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The Eight Limbs of Yoga or Ashtang Yoga for Mental and Physical Health
Management

Patanjali provides principles and actionable practices as a journey map to achieve

physical health and mental health in order to attain enduring bliss. Patanjali (2.28.-29;
Vivekananda 2011: 204-206; Sastry 2010:44-45) provides the process of preparing
body and mind to gain access to the knowledge of the pure consciousness. This
process entails preparing healthy body and aware mind, without which enduring bliss
is impossible to attain. This is done by removing doshas of body and mind by
practicing spiritual discipline of Ashtang Yoga or the eight limbs of yoga. The eight
limbs of the yoga are: yama or self-restraint which is also abstinence from the evil-
doing, niyama or necessary observances, asana or proper posture to prepare body to
achieve state of mental and physical health to receive the knowledge, Pranayama or
control of prana - the life giving energy to achieve harmony between mind, body and
soul, pratyahara or withdrawal of the mind from the sense objects, dharana or
concentration on Brahman or the universal consciousness, dhyana or meditation, and
smadhi or absorption to realize relationship between Atman and Brahman. The eight
limbs of Yoga provide principles that working professional can implement in life; and
as per Ancient Wisdom of Patanjali, practice of these principles in life nurtures
environment for healthy living.

The understanding of Astang Yoga presented in the research is based on researcher’s

learning from self-practice, interactions with yogis over the last ten years, and in
depth study of Patanjali Yoga Sutra’s translations by (Woods 191; Gyaneshwar 2007;
Prabhavananda and Isherwood 2010; Jha 1907). A summary of understanding
relevance to the research is presented in this section.

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Figure 2: The Eight Limbs of Yoga (Ashtang Yoga)

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The first limb of Yoga is yamas or the five self-restraint principles defined in Yoga
Sutras (2.30-31; Sastry 2010: 45; Jha 1907: 82-83) and presented in this research after
combined understanding from various sources. These observances are Ahimsa or non-
violence, Satya or living truthfully, Asteya or non-stealing, Brahmcharya or
continence, and Aparigraha or not collecting more than needed. The abstinences are
the basic rules of conduct to be followed at all times, all places, in the pursuit of all
purposes and by people of all casts. Therefore, as per Patanjali, to live a life of good
mental health, there are no exceptions to observing yamas.

The second limb of Yoga is niyamas or the five observances, which are the rules for
internal and external self-purification. It is important to follow the observances
mentioned in Patanjali Yoga Sutras (2.32) for mental purification. The five niyamas or
the observances presented in the Yoga Sutras (1.32-33; Jha 1907: 83-84; Iyengar
2013: 7-9) are: Shauch or physical and mental purity, Santosh or contentment in
reasonable and just desire fulfilment, Tapas or austerity to perform virtuous deeds
selflessly, Svadhyay or self-study to learn the path of truth, liberation and peace from
the wisdom of scriptures, and finally Iswar-pranidhan or surrendering all actions to
God and in the service of God. Thus niyamas are the virtues that calm the disturbed
mind and lead to inner and outer peace. The first two limbs of yoga – yama and
niyama are also interpreted (Sengupta 2012) as universal ethos and individual ethos.

The third limb of Yoga is Asanas or postures and the fourth limb is Pranayama. The
understanding of asana and Pranayama is primarily gained by reviewing B.K.S
Iyengar’s book The Light on Pranayama (2013: 9-12). Asanas have preventive and
curative effects on the needs of muscular, digestive, circulatory, endocrine, nervous
and other anatomical systems. The purpose of asanas is to achieve an effortless
alertness, in which the body is perfectly steady and yet perfectly relaxed. The fourth
limb of yoga is Pranayama or conscious breath regulation. This is achieved by
conscious prolongation of inhalation or purak, breath retention or kumbhak, and
extended slow exhalation or rechak. Inhalation is the process of receiving life energy
or prana in the form of breath, retention is the process of absorbing that energy in
every cell of body, and the retention is the process of removing negative energy out of
the body. The practice of Pranayama develops a peaceful mind, strong will power,
and sound discrimination. The fifth limb of yoga is pratyahara or the process of

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bringing mind and senses under the control of intellect (Sastry 2010: 120). The
process of pratyahara disassociates mind from the sense organs, changing its focus
inwards and leading the aspirant to the divine.

The first five limbs of yoga are the preparation steps for the next three limbs that are
more direct aids to experience the divine. Understanding of these limbs is gained by
reviewing (3.1-3.5; Gyanneshwararya 2007: 39-40 Iyengar 2013: 13). The sixth limb
of yoga is dharana or concentration on a single point or total attention on what one is
doing. The seventh limb is dhyan or meditation, which is an unbroken flow of
thoughts towards the object of concentration. When the state of dharana continues for
a long time it becomes dhyan. Finally, the eighth limb of yoga is samadhi or
absorption. This state is reached when meditative state is maintained for a long time
and the aspirant loses his individual identity in the object of meditation. The true
nature of the object emerges, without any perceptual distortions. The consciousness of
body, breath, mind, intelligence and ego disappears. Such a person lives in peace and
connects with the pure consciousness or enduring happiness independent of the
worldly objects or events.

Patanjali also introduced concept of ‘saiyama’ (3.1-5; Woods 1915: 61-62;

Gyanneshwararya 2007: 40) When concentration, meditation and absorption are
focused on one subject that state is called saiyama. It is the three-fold process to know
the true nature of any object. Through mastery of saiyama comes the light of
knowledge and maintaining good health becomes possible by following the practices
of yogic wisdom.

Summary

The current generation may question practicality of ideas provided by Patanjali in

Yoga Sutras in the modern times; and how anyone in the professional world can get
time to master all that is being prescribed. Yet the fact remains that the ideas
presented here have survived test of time. Studies done (Ellis and Abrams 2009:534-
535) on patients suffering from depression and cardiovascular diseases suggest that
Yogic exercises especially pranayama is the most effective part of alternative
medicine practices in treating emotional disturbances. The research is of the view that
anyone who wants to live a stress free life by addressing the cause of stress should

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start the journey. To begin with, start with any sutra that is relevant and test the
benefit of the presented ancient wisdom. The Sutras (2.30-32) on yam and niyam
provide good starting point with practical ideas to start the journey of living a stress
free life. Asanas and Pranayama helps in maintaining good physical and mental
health. The effect of first five limbs of yoga is easy to experience. As positive
experiences build up, they will motivate the seeker to take additional practices.
Dharana, dhyan and samadhi lead to knowing the true nature of subjects and objects,
eliminating ignorance and all false pursuits born out of it. Hence, the five limbs of
yoga address physical, mental and spiritual health making Ashtang Yoga holistic
Health Management system. The activities suggested by Patanjali will be included in
the Joyful Living Workshop. Detailed analysis of Ashtang Yoga is provided in
Appendix B.

To summarise this part of discussion, in this research Health Management has figured
out as the most important Joyful Living Factor. There are four different levels of
interventions mentioned in the reviewed literature: 1) Preventive: maintaining a state
of good health; 2) Anticipatory: pre-empting the disease by observing the symptoms
and taking corrective measures; 3) Curative: treating disease once it has already
manifested; and 4) Disease Management: managing an incurable disease in a state to
maintain active lifestyle. It is observed that Ayurveda as an ancient alternative
medicine system offers all four levels of interventions at physiological, psychological
and spiritual dimensions of life. The four levels as mentioned above are also the
phases of intervention in their order of priority as per Ayurvedic philosophy of Health
Management, with the primary focus on preventing the disease from happening. This
is in contrast with the modern allopathic systems that focus primary on the latter two
levels of health management. In conclusion, primary emphasis of ancient Health
Management systems is on maintaining holistic good health and preventing disease.
The ancient wisdom of India explored in this section showcases the holistic approach
of ancient Health Management systems. The intent of the ancient Health Management
system (Bonsel 2011:41) was to help humans maintain health equilibrium. In
Sanskrit, the world for health is ‘Swasthya’ which is a combination of two words
‘Swa’ and ‘Stha’ meaning being one’s own natural state or doing well and self-
abiding stability (Devaraj 1997: 13). The true nature of self in Vedic scriptures is
described as ‘Sat-Chit-Ananda’ or ‘eternal-consciousness-bliss’. Therefore, Vedic

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concept of health is a disease free body, inhibition free intellect, stress free mind,
trauma free memory, violence free society and an ego that embraces all.

In conclusion, Ayurveda and Ashtang Yoga together provide a comprehensive system

of alternative Healthy Management that promises to suite the need of the current
times by offering a system of holistic well-being, which is preventive in nature. The
essence of two Joyful Living Promoters presented from the body of Ancient Wisdom
is to management healthy body and mind; in contrast with the contemporary systems
that manage disease. It is possible that other ancient systems also have wisdom to
maintain health following laws of nature. Hence there is an opportunity for the future
research pertaining to other ancient systems of Health Management.

4.4.2 Relationship Management: Maintaining good relationship with spouse,

family and friends

The data analysis shows Relationship Management to be the second widely accepted
Joyful Living Factor after Health Management. The pan-India psychosocial
counselling helpline iCALL run by Tata Institute of Social Sciences also reported
(DNA India Oct 11, 2013) 15 chromic emotional distress caused by relationship issues
with the family members or the significant other to be the primary reason for most
number of calls. The same observation is made by researchers in the US as well
(Harvey and Omarzu 1999b:1) that when asked ‘what is on their mind’, 64 percent of
adult respondents replied ‘relationships with loved ones’. This indicates that working
professionals in current times do consider their happiness to be dependent on the
quality of interactions they have with the family and the society in general. Harvey
and Omarzu (1999a) in their research paper ‘Minding the Close Relationship’ identify
‘Minding’ as a strong basis for long lasting relationships and suggest that mind and its
functioning as critical to long-term relationship bonding. ‘Minding’ is defined as
(Harvey and Omarzu 1999b:11), “It is a combination of thoughts and behaviour
patterns that interacts to create feeling of closeness in a relationship”. The research
also put critical emphasis on ‘minding’ being a reciprocal knowing process, which is
more of a journey than a destination, and happens throughout the life of the
relationship. The research establishes an important linkage between thoughts,

15. http://www.dnaindia.com/health/interview-relationship-issues-biggest-reason-for-people-calling-
tiss-psychosocial-helpline-1902362

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behaviour and health of any relationship. The process of minding helps partners in
understanding each-other’s differences and in accepting them to establish a satisfying
relationship. Over a period of time, people consciously minding their relationships
well, achieve a state of synergy (Csikszentmihalyi 1982) that reciprocation and
minding becomes part of the behaviour pattern. Reflecting on ‘minding’ process and
the Relationship Management process in the ancient literature, the commonality is
that the emphasis is on one’s thought process, and willingness to see things from
other’s perspective. In the light of review of ancient and modern literature, the
researcher believes that ‘minding’ is definitely a necessary condition to have a long-
term satisfying relationship, even if not sufficient condition.

Before seeking Ancient Wisdom on managing relationship, it is important to

understand why relationship management is rated as the second highest priority for
Joyful Living, and also what are the primary causes of relationship issues in the
modern times. Any relationship can face situations that can contribute to the
relationship and life stress. But a study conducted by Dr. Edward Smith and his
team 16 using fMRI17 observed that intense feeling of social rejection and physical
pain is perceived to “hurt” in the same way by the human brain. Human brain seems
to interpret relationship separations same as physical pain. Dr. Melanie Greenberg in
her Psychology Today article “The Neuroscience of Relationship Breakups” 18
suggests that there may be an evolutionary motivation for the human brain to process
social separation and physical pain the same way. The function of pain is to protect a
human being from a physical danger or harm. The pain triggers protective response to
safeguard human beings. In the animal kingdom, or for millions of years when
humans were still living in forests, the chances of avoiding danger and surviving were
much higher as part of a group than alone, therefore social rejection may have been an

16. “Social rejection shares somatosensory representations with physical pain” by Smith and team,
published in Proceedings of the National Academy of Sciences March 28, 2011 issue available at
www.pnas.org/cgi/doi/10.1073/pnas.1102693108
17. fMRI: functional Magnetic Resonance Imaging is a technique to see the association between a
stimulus to brain and the region of brain getting activated to process the input
18. http://www.psychologytoday.com/blog/the-mindful-self-express/201104/the-neuroscience-
relationship-breakups

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actual threat to physical survival for our early ancestors. This might potentially
explain dependence of human beings on social relationships for Joyful Living.

Causes of Relationship Problems

It is important to understand primary causes of relationship problems in the current

times to find relevant strategies from the Ancient Wisdom. A review and critique on
relationship problems by Bradbury and Fincham (1990) suggests that attribution of
the cause of the problem to the other partner triggers a negative behaviour in
relationship. There is large body or research that analyses relationship problems. A
comprehensive study that captures the most common causes is conducted by
Australian Psychology Society19, and it identified six primary factors for the
relationship problems: The first factor is neglecting relationships. A relationship
thrives when two people involved in any relationship can enjoy each other's company,
as they share common thoughts, values and interests. People involved in a relationship
should trust that they will get necessary support from each other. To maintain good
relationship- people involved need to spend time together sharing thoughts and doing
activities of mutual interest. The challenge for the working professionals is inability to
spend quality time with their companions. As a result people drift apart. The second
factor identified is Conflicts caused by the difference of opinion: Every person has
a unique perspective and between two humans differences are bound to exist. The
relationship deteriorates if each partner expects other person to change. Therefore for
healthy relationships, it is important to manage conflicts amicably. The third factor
identified by the Australian Psychology Society research is withdrawal from the
relationship: In relationships, when one partner not able to trigger desired change in
the other partner; people punish others by withdrawing things or activities that they
know the other person values in the relationship. This further widens the relationship
gap. The fourth factor is loss of compassion when people involved in relationships
feel that they are not cared and understood by the other partner. And finally, it is lack
of support to each other in the time of crisis. This is the worst factor as the emotional
state of mind at the time of crisis makes that experience a permanent memory.
If a person feels supported by a relationship during trying times, the

19. http://www.psychology.org.au/publications/tip_sheets/relationship/

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relationship strengthens; and if the person feels unsupported, the experience weakens
the relationship.

In summary, if the factors affecting relationship are not addressed, people go under
stress and the stress gets manifested in various forms like anger, emotional outbursts,
reduced or no communication and in some cases depression. The common inhibitors
of healthy and satisfying relationships are observed to be related to perspectives of
people and seeing things only from an individual’s own perspective versus seeing it
from the perspective of others involved in the relationship. With some of the primary
root causes of the relationship problems reviewed, management practices of ancient
wisdom are identified that were utilised to nurture amicable relationships.

4.4.2.1 The Ancient Wisdom of Vedanta

At the root of the relationship problem is feeling of inequality. Everyone wants to be

treated in the best possible way yet most forget to offer the same courtesy to others.
The theme of Vedantic wisdom is that all beings are manifestation of the same divine
energy. In the individual body that energy manifests as Atman and collectively that
universal energy is Brahman. Hence, fundamentally all beings are a spark of divine
energy. If people understand this eternal truth that at Atman level all are related as
described in Vedanta, relationship problems will cease to exist.

The Principle of Accepting All

In Atharva Veda (10.8.27; Griffith 1896: 10.30-31) the Vedic wisdom presents
relation between the Supreme Being and humans, suggesting that it is the same light
of diving shining in various forms as man, women, boy, girl, young or old. Vedantic
philosophy considers that the divine energy or Brahman exists in all. And if that is the
case, one should treat all beings with equal compassion, consideration and love as he
wants to be treated or treats himself. With such thought process the feeling of
superiority or inferiority will cease to exist. The feeling of jealousy or hurting each
other will also not exist. The communication will be with the understanding that all
beings have the same potential intelligence and instead of judging others, the curiosity
of understanding each other will be fostered. If everyone understands this relation of
Atman and Brahman, the relationship problems will either not exist, or will be
addressed amicably.

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The Ancient Wisdom of India bridges the chasm of me and you, ours and yours by
promoting the idea of ‘we are all human beings and in that sense we are the same’. If
that is the case, is Vedanta ignoring the diversity of beings? The answer is provided in
Atharvaveda (12.1.45).

Nurturing Unity in Diversity

In book twelve of Atharvaveda (12.1.45; Griffith 1896: 10.80), while praying the
Mother Earth, the philosophy of unity in diversity is clearly evident. The essence of
the mantra is that may all beings speaking different languages, following diverse
cultures and rituals as suitable for their place of living be nourished and enriched by
the Mother Earth. The spirit of Vedas is to accommodate people of all languages,
religions, and beliefs. Therefore, in the diverse world, instead of secularism, Vedas
are proponent of harmonizing all religions and celebrating unity in their diversity.

In the context of relationship management, the ancient wisdom of Atharvaveda

suggests that people need to accept the reality of external differences in human
behaviour. The way of living, believing, and interacting depends upon where and in
which culture a person is born, yet as per Vedanta, same spirit of divinity is the most
essential foundation of life in all. As per the ancient wisdom of Patanjali’s Yoga Sutra
(1.16; Prabhavananda and Isherwood 2010:13-14), “We should love people for what
they really are”. That means, people need to accept that growing up in different
cultures and circumstances will result in differences in human characteristics and
behaviour. To build strong relations with other, one has to love people the way they
are. Expecting everyone to change as per one’s liking contributes to the relationship
stress. Once people start accepting and enjoying diversity, the conflicts arising out of
difference of opinions and preferences will either become insignificant or will be
resolved without any distress to a relationship.

Managing Harmonious Family Relationship

The family is considered an important unit of the society. A harmonious relation

among the family members is considers key to happiness at home and the same
concept extended to the society and world in general is believed to create environment
necessary for Joyful Living. Atharvaveda presents qualities of a happy family (3.30.1-
7; Griffith 1896: 3.102-103) and Vedic wisdom on characteristics of relationships to

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maintain a happy family. The family is believed to be happy if all family members
have harmony in their thoughts, compassion for each other and no feeling of hatred
for anyone. The family members should have true love for each other. The children
should be loyal to the parents. The husband and the wife should speak lovingly and in
gentle worlds. All family members should be united in purpose and interact with one
another in friendliness. All should share food and drinks with each other and all
should perform rituals together that bind social fabric of a society. It is believed that
even heaves support prosperity of such a family.

Managing Harmonious Social Relationship

Vedic philosophy promotes sharing whatever one has and one can share with others in
need. A person should perform actions as per dharma, without expecting anything
back. Rig Veda (9.70.9; Griffith. 1889) purports that the man who knows the land, has
to tell the direction to the man who asks. As per Rig Veda, when you know, you have
to share. In the larger context, this nurtures relationships all around. Western
philosophy is “Dig your well before you’re thirsty” 20; and Vedantic philosophy is that
one should dig wells even if one is not thirsty; and dig them as that is the right thing
to do and someone thirsty can quench thirst someday.

Yajur Veda wisdom urges people to be loving, trusting and compassionate for a happy
family and society. Yajur Veda hymn (36.18, Nigal 1986:82) addresses the problem of
people judging each other; and instead suggests people to understand each other. The
essence of the hymn is that a person should look at all beings as friends and all beings
should look at each other as friends. Oxford Dictionary 21 defines a friend as a person
with whom one has a bond of mutual affection; and friendship as a state of mutual
trust and support. If the Yajur Veda wisdom is followed in the current times, the frame
of mind will become automatically loving, trusting and compassionate. Living this
thought will mean that human interaction should start with a feeling of trust; and
instead of judging, people will focus on understanding other person’s point of view,
and differences are much easier to manage. For the world to become friendly, a
transformation has to happen. Rigveda in hymns (1.89.1, 7.1.1; Narayana 2005:

20. Title of a popular book on networking and relationships: (Mackay, Harvey. 1997. Dig your well
before you’re thirsty. Doubleday: New York)
21. www.oxforddictionaries.com (Sept 12, 2014)

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99,101) addresses the process of transformation for a friendly world. The essence of
the hymns is, "Let noble thoughts come to me from all directions; and let noble
thoughts emanate from us and spread to all directions”.

Patanjali’s Yoga Sutra for Joyful Relationships

Vedantic wisdom has specific promoters for creating, managing and flourishing happy
relationships. A very specific method for gaining relationship happiness is provided
by Maharishi Patanjali (Yoga Sutras1.33; Woods 1915: 23). The suggestive meaning
of the sutra is that people should cultivate friendliness towards those who are living
happy life, compassion towards those living in sorrow, feeling of pleasure and
satisfaction towards those who have virtuous, and be indifferent without any
emotional reaction towards the wicked. This pearl of wisdom provides foundational
framework for happy and enriching relationships. The advice is to not fall for the
instinctive traps by feeling envy or jealousy towards successful. This feeling will
cause differences in mind and negatively affect a person’s behaviour towards the
successful one. Instead, feeling friendliness towards a happy person will help in
getting inspired and learning attributes of joyful living. If someone is unhappy,
instead of despising him or criticizing him, one should understand his circumstances
and offer unconditional help if one can. One should not consider a virtuous person as
a reminder of one’s own shortcomings but admire the virtues and get inspired to bring
them to own life. And for someone who harms or can harm, one should not react to
his hatred with hatred. Instead, one should practice indifference towards such person.
If this advice of Maharishi Patanjali is practiced, a person will not only eliminate
relationship stresses; but also grow righteous relationship network.

In summary, Vedantic wisdom suggests that there are no ‘me’ and ‘them’ but only
‘us’; as the same divine energy flows in all human beings. It promotes the perspective
of seeing friend in everyone. With the feeling of love, kindness and compassion; the
chances of conflicts are few; and even if there are conflicts, with the virtue of trust
and understanding other person’s perspective the conflicts can be amicably resolved.
It also provides specific methods of how relationships can be improved and social
network righteously expanded. The analysis provides a selected few promoters from
the ocean of Vedantic Wisdom to showcase the principles, processes and practices
existing to promote Joyful Living. Based on the information reviewed by the research,

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it is observed that the Ancient Wisdom has a significantly large pool of Joyful Living
Promoters that an appropriate one can be identified and utilised to suite the need of
the recipients.

4.4.2.2 The Ancient Wisdom of Hitopadesha

The wisdom of Hitopadesha contains the essence of Ancient Wisdom of India. The
wisdom of Hitopadesha is translated by various authors. The understanding gained
from Haksar’s introduction (Haksar 1998: x-xiv) is that Hitopadesha was originally
written in Sanskrit by Narayana Pandit between 800 and 900 A.D. The fables in the
Hitopadesha are based on animal characters that think, speak and act like humans.
Woven in the form of stories is the ancient wisdom of Manusmriti, Nitishastra,
Mahabharata, Ramayana and various Puranas 22. The wisdom of Hitopadesha is
delivered in the framework of a tale of a king, who requests a teacher to educate his
idle princes and enlighten their mind. The teacher - Vishnusharma finds that the
princes do not have interest or concentration needed to acquire knowledge. Therefore,
he utilises animal fables as the method of imparting wisdom in them.

In Hitopadesha, one complete section is dedicated to Mitralabha or gaining friends

and building strong relationships. The stories and dialogues of Hitopadesha share the
wisdom of creating and maintaining healthy relationships. The wisdom is very
relevant for the current times. The ancient wisdom of Hitopadesha on relationship
management is presented as a Joyful Living Promoter.

Ayam bandhurayam neti gaṇana laghuchetsam; udarcharitana tu vasudhaiva

kuṭumbakam. (Hitopadesha:1.71)

‘This is mine, and this is not’- thus do the small-minded see.

The large-hearted have always thought, the world itself a family. (Haksar 1998: 35)

The couplet presents meaning and scope of relationships in the current times when the
world is becoming a global village. The wisdom suggests that in the eyes of a noble

22. Mahabharata and Ramayana are the two famous epics of ancient India. Nitishastra contains
guidance for living a successful life. Manu Smriti has laws of living and Puranas have stories to
inspire living virtuous life

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and generous person the whole world is like a family. Therefore, the way of living of
a magnanimous person will be to live amicably with anyone in the world. In case of
any conflicts, the resolutions have to be done just like one will do with another
member of the blood relation. The philosophy is that of no hierarchy of relationship,
and people are inspired to strive for a healthy relationship with any other
citizen of the world.

The Core Principles of Relationship Management

No one by nature is anyone’s friend or enemy. It is one’s behaviour that makes people
friends or enemies. Hitopadesha (1.14, 1.72; Narayana 1998: 19, 35) defines qualities
of a good companion as well as companion to be avoided. The wisdom suggests that a
wise man, who can foster long term harmonious relationships, is the one who has no
greed for others wealth and looks at it with dispassion as lump of mud; treats others
with the same respect as for his mother, and the one who sees others in the world as
his own reflection or has the same feeling of love for the other souls as he has for his
own self.

For a good relationship to bloom, it is important to understand qualities of a person to

be considered for relationship and the qualities of a person to be avoided. It is not
wise (1.25; Chandiramani 1997: 31) to establish a relationship with a man who lives
with the six negative qualities. These undesirable qualities in a friend are doubting
intentions of others; getting angry easily and abusing other; feeling jealous;
harbouring hatred towards others; being ill humoured, and depending on other’s
efforts or fortune to live. The advice is suggests what kind of person one should not
be to gain good friends. Another sutra (Hitopadesha 1.75-81; Narayana 1998: 36, 37)
suggests that a person who does not listen to his well-wishers and only does what he
thinks is right, is to be avoided because such person does not learn from wisdom of
others and attracts misfortunes. Another personality type advised to be avoided is
someone who speaks loving words in front of a person’s face and causes harm behind
the back. It is also suggested that making friends with the wicked or unvirtuous is like
coal that burns when hot and blackens the hands when cold. Therefore, such a friend
only causes harm in all states.

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A good friend is one (Hitopadesha 1.31, 1.38; Chandiramani 1997: 31) who not only
finds faults, but also guides a person on what is good and what is not good conduct,
with the intent to improve him. It is also suggested that a person will be always cared
by his friends and parents; but he should be careful when someone else is giving him
the same treatment. It is also suggested (1.58; Narayana 1998: 31) that although one
has to be careful in selecting friends, yet person’s race or appearance is not sufficient
enough reason for accepting or rejecting someone. Only after analysing a person’s
actions and virtues he should be accepted or rejected as a companion or a friend.

Essential Virtues for Relationship Management

Any relationship has two or more people involved with different thought processes,
behaviour and characteristics. To initiate and sustain a happy relationship, people
involved in the relationship need to have virtue to harmonize human differences into
strong bonds. This is possible if people involved in relationship are compassionate
and willing to accommodate uniqueness of each other amicably. The virtues of a
worthy companion (Hitopadesha 1.97; Nyalankar 1830: 84) are ability to face danger
or pain without fear (courage); capability to handle happiness and sorrow alike
(equanimity); respect and consideration for others (courtesy); genuine liking and
feeling of friendship for others (affection); willingness to selflessly help others
(generosity); openness and truthfulness by not being deceitful or hypocritical
(sincerity); and finally, oneness in thoughts, words and action (integrity).

It is advised (1.100-102; Nyalankar 1830: 86-87; Narayana 1998: 41-43) that quality
of relationship should be evaluated over a period of time. This is because the
cleverness and the truthfulness of a friend can be judged by mutual conversation, but
maturity and steadiness of a person’s character can only revealed by experience in
time. The wicked always have a conflict between what they think, say or do; whereas
a great soul always has his thoughts, words and actions in harmony. The behaviour of
both wicked and noble friends reveal in time. The foundation for a happy relationship
is to understand that for Relationship Management one has to nurture virtues of a
good friend (Hitopadesha 1.210-211; Chandiramani 1997: 90-91; 1998: 71). Good
friends protect each other in difficulties caused by sorrow or enmity. They respect and
trust each other. The litmus test of a sincere relationship is a burning crisis and those

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who support each other at such trying times are surely managing their relationship
well and worthy of being called good friends.

In summary, while reading or hearing about virtues and non-virtues, it is very easy to
think about others who could use the wisdom and forget that it is for the person
reading it as well. The man finds it easy to be clever in counselling others with such
acquired wisdom. But great souls are those who live the righteous principles of
Dharma in their own life while performing various roles at home or within the
society. The secret of great relationships with others is – being a good a friend without
expecting anything back.

In conclusion, the essence of relationship management is in being compassionate,

kind and loving to self and others. To achieve happiness through relationships, it is
important for a person to understand that on one side he is a unique individual,
responsible for his own well-being while doing what he enjoys doing the best; yet on
the other side he is living in a sociocultural framework, having relationships with
other human beings. A person, who achieves harmony between the differentiation of
being unique and the integration of being part of society, is likely to lead a happy and
meaningful life. Therefore, it is about following manavdharma principle of treating
others how one wants to get treated. But it is important that the principles of
relationship management from the ancient wisdom are not read as criteria to find good
friends; but to reflect, internalize and practice the wisdom and become the great friend
for others. When one goes out to find great companions, one finds none; and when
one goes out to be a great companion, one can form many good relations.

4.4.3 Purposeful Virtuous Life Management: Living a purposeful and virtuous

life

Viktor Frankl, the Nazi holocaust survivor, in his book “The Man’s Search for
Meaning” ((Rpt) 2008: 1) suggests, “Give a man a ’why’ to live and he will bear any
how”. It was a ‘clear purpose of life’ that gave Viktor the strength to bear tortures of
Nazi’s and survive to tell his inspiring story. In line with Viktor’s story, research
survey results also identify living a purposeful life as one of the core tenets of Joyful
Living. The method of achieving a purpose has to be virtuous to live a life of
sustained happiness. Any achievement by wrong means can offer momentary

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pleasures but not Joyful Living. Therefore, the research now analyses principles
recommended in the Ancient Wisdom sources suitable to support ‘Purposeful
Virtuous Life Management’.

4.4.3.1 Purushartha: The Ancient Wisdom of Vedanta

In Vedantic scriptures, purpose of life is mentioned as ‘purushartha’ (Gupt 1948: 3-

4). The word ‘purusha’ in this context means the divine consciousness or energy that
exists in all. The word ‘artha’ means meaning. Therefore, ancient wisdom of Vedanta
provides concept of ‘purushartha’ as the purpose of self, the meaning of being a
human or objectives of a human being. There are four ‘purusharthas’ and as per
Vedas, the purpose of life is to aspire for the achievement of these four ultimate goals
in life. These goals are ‘Dharma’ or life of righteousness, ‘artha’ or obtaining material
wealth and resources, ‘kama’ or desire fulfilment, and ‘moksha’ or attaining
liberation. It is professed that a person who lives life in the pursuit of these four
objectives, realizes fulfilment and happiness in life. The foundation of attaining the
four life goals is maintaining a healthy mind and body. These four goals of life are
interconnected and strengthen one another. Dharma provides the righteous framework
to performing actions; artha creates necessary resources to live a meaningful life,
kama is the desire energy that inspires actions to fulfil one’s Dharma, and final goal
of life is achieving moksha or liberation which non attachment to external objects by
understanding their true nature.

The First Purushartha: Dharma

The compilation of Vedantic commentaries on Dharma by Chinmaya Mission Trust

(Chinmayananda et al. 2005: 1-6), Dharma is described as ‘dharyate anena, iti
Dharma’- the one that holds or supports the existence of something is ‘dharma’.
Everything in this universe depends on something for its existence therefore
everything in the universe has its dharma. Dharma is the essential nature of a thing,
without which a thing cannot exist. Fire cannot exist without heat therefore heat is
dharma of fire. In the human context, the essential nature of a human being or manav
dharma is the capability of becoming divine. This is what differentiates humans from
other beings. Every object in the world has essential and non-essential qualities. An
object can exist without its non-essential qualities, not without its essential qualities.

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The length, width, and colour of the tongues of flames, are non-essential qualities
whereas heat is essential. Similarly, features and natures of human body, mind and
intellect are non-essential human qualities; but the presence of divine consciousness is
the essential quality. That means, without Atman or soul a human cannot exist.
Therefore, realizing divinity within is the dharma of human beings. From Sanatan
Dharma perspective, the ethical and moral rules of conduct, and duties that
help to invoke the divinity within, are considered as ‘dharma’. The pursuit of living
life towards divine perfection through the right thoughts, expressions and
actions is ‘dharma’.

The researcher also referenced Manusmariti, which is considered the primary source
of rules and regulations of ancient Vedic society. Manusmariti (Dvivedi 1917:1)
defines ‘dharma’ as the righteous conduct by which outer prosperity and inner
liberation is achieved. It is the path to achieve intended goal of life which is to unite
with the divine within. The knowledge of what actions should be performed and what
should not be performed, is also dharma.

At a practical instructional level, the scriptures define ten virtues of dharma. As per
Manusmriti (Manusmriti 6.92-93; Dvivedi 1917: 205), men who understand and
follow these ten virtues of dharma, attain the supreme goal of attaining divinity.
Therefore, by following the path of virtues and by living within the framework of
dharma, a person can fulfil one of the four goals of human life or purushartha.

The Second Purushartha: Artha

Artha means materialistic wealth, and as per Vedanta acquiring wealth is necessary to
support one’s dharma towards self, family, and society. There are fundamental needs
of living in a body and to keep the mind active. Human beings need food and security
to sustain life. In addition, humans are social beings and need social interactions to
stay mentally healthy. For all these fundamental needs of life, one needs resources
and wealth. The wealth creation has to happen within the framework of dharma and
the utilization of wealth so created shall also be in accordance with the guidelines of
dharma. It is important for a person to earn wealth and generate resources to support
the next goal, which is kama or desire fulfilment. A person has to maintain the
distinction between what is needed to live a comfortable life along with the family

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and to support society; and human greed of hoarding as much possible. Therefore, as
per Vedanta, accumulation of material wealth should only be to support dharma and
fulfil one’s duties and responsibilities. The acquisition of wealth should be through
legitimate and virtuous means.

The Third Purushartha: Kama

Kama or desire is the force that inspires human action. In Manusmriti (2.2; Upadhaya
2011: 87) it is mentioned that extreme engrossment as well as absence of desire both
are harmful for a man. A man with no desire will not even acquire knowledge of
Veda, nor will he be able to perform virtues acts as instructed by Veda. Without
desire, a person will become motionless and he will not be able to perform
purushartha. All actions noble, evil, spiritual, or otherwise originate from desires. On
one hand, Vedanta suggests desire fulfilment to be one of the goals of life; on the
other hand desire is consider the primary reason for a man’s grief
(Srimadabhagvadgita 2.62). This is because in purushartha framework desire
fulfilment also has to be within the guidelines of dharma. In the modern times of
consumerism and peer pressure, having desires is natural. It is recognized in Vedanta
that suppression of desires is not the solution as it leads to frustration and loss of
mental peace. Excessive desires are also bad as it will lead to a constant yearning for
wants something more, leaving no time and energy for performing other duties. In a
narrow sense, kama is also understood as sexual desire. This intense form of desire
can be a means to liberation and happiness, or cause of misery. But kama or sexual
desire along with other desires has to be overcome to reach liberation or moksha. In
the form of desire it contributes to purushartha, but as lust it becomes
destructive energy.

Vedanta (Tejomayananda 2005:9-17) provides basic rules for desire fulfilment to

achieve happiness in life. There rules are: giving up illegitimate desires; not fulfilling
legitimate desires through illegitimate means; fulfilling legitimate desires by
legitimate means; and performing selfless actions to help others fulfil their
legitimate desires.

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The Fourth Purushartha: Moksha

The meaning of word moksha is absence of delusion or eliminating attachment born

out of delusion. This state is called liberation or salvation also, because nothing
remains to be desired in this state. A person attains this state when he realizes the
impermanence and futility of attachment with the sense objects. The intent of
achieving moksha is not to run away from one’s responsibilities by breaking all social
bonds, but to discharge one’s obligatory duties as per his dharma along with desire
management. If a person gets excessively attached to a desire, he will neglect his
duties towards family and society. This is because he gets attached to the outcome of
the actions resulting from a desire. Therefore, moksha is the state of being where the
delusion that sense objects provide happiness is eliminated. The man understands that
eternal bliss is achieved by realizing that consciousness within is the source of
happiness. In this state, the desires sublimate, and a person lives in a state of
contentment and blissful peace.

The understanding gained from Ayurveda (Charak Samhita: 1.7.26-30; Gupt 1948:
98-99) is that to live a happy and fulfilled life is to pursue attainment of
‘purushartha’; and for that one has to nurture virtuous thoughts, speech and actions.
In Ayurveda detrimental tendencies of mind, body and speech are identified and
humans are advised against them. The activities of mind that are inhibitors to
attainment of ‘purushartha’ are: greed, unrighteous thinking, anger, fear, jealousy,
animosity, excessive ego, criticism, and desire to gain wealth of others. The activities
of speech that are inhibitors to attaining purushartha are: rude, harsh, false, and out of
context speech especially when spoken with the intent of hurting someone. The
body’s actions to be avoided are: causing physical harm to others, stealing, and
killing, among others. A person who lives without the evil tendencies of mind, body
and speech, becomes the rightful recipient of happiness by attaining four goals of life,
which are dharma, artha, kama, and moksha.

In summary, if the framework of ancient Indian wisdom is followed in life in the

modern context, a person will progressively refine his character and very likely will
achieve the state of enduring happiness. Committing to attainment of four
purusharthas as the life goal will help people even in the current times to pursue a
purposeful and virtuous life. A person following purusharthas as his purpose of life

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will enjoy objects of the world without ignoring his obligatory duties and also avoid
sorrows in life by managing his actions, longing for wealth and desires as per the
principles of Vedic Dharma. Therefore, the virtuous life such led will be that of
happiness and contentment as per the Ancient Wisdom.

4.4.3.2 The Ten Commandments: The Ancient Wisdom of Christian Bible 23

The Bible is a collection of multiple books that are considered holy in Judaism and
Christianity. The Christian Bible consists of two sets of books: The Old Testament
that covers the period from the creation of the world until Jesus was crucified; and
The New Testament starts with the birth of Jesus and primarily has Jesus as the
central figure with his stories and teachings. The New Testament is considered by
most of the Christians as a scripture that provides the rules of God for living a
virtuous life. The bible essentially provides practical guidelines to live a life of peace,
prosperity and happiness. The purpose of life is defined in Bible (Kings James Bible,
Ecclesiastes: 3.12-13) as, “there is nothing better in life than to be joyful and to do
good as long as one lives”. Everyone is advised to take pleasure in everything
virtuous, as this world and all the things virtuous are God’s gift to man.

The Ten Commandments

The most popular of instruction in the Bible (King James Bible, Exodus: 20.3-17) are
believed to be provided by the God Himself, given to Moses on stone tablet and
written by the God with His own finger. These instructions are called the Ten
Commandments; and they form the foundation of Jewish and Christian legal system
that governs modern laws of many western countries. In them these Ten
Commandments contain essence of purposeful and virtuous life.

The first two commandments establish the notion of one universal God and all other
gods or images to be false. The essence of the two commandments is that there is only
One Source and all humans are manifestation of the same source. The implication is
that those who believe in the God will feel a relation with other human beings and feel

23. The Ten Commandments and the commentary are based on understanding of concepts from
authorized Bible versions and discussions with the Christian scholars. Primary reference used is
Authorized Version of Official King James Bible (http://www.kingjamesbibleonline.org/).

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compassionate. Taking of a more universal modern view of the first two
commandments is that all humans who believe in the concept of universal God have
the same Holy Spirit. Understanding the God as Single Source universally will
simplify religion and unify people. A person with such a belief is likely to lead his life
with the virtues of compassion, and unselfishness. The third commandment instructs
not to take God’s name in vain or misuse His name. Taking an oath on God’s name
should mean integrity of intent and doubtless commitment to something for which the
God’s name is invoked. Therefore, the virtue mandated in this commandment is the
integrity of thoughts, words and actions. The fourth commandment is about working
hard on six days of the week but keeping seventh day or Sabbath for the God and His
work and for taking rest. The concept of Sabbath may be to ensure that people don’t
become machines and keep working all days to fulfil their greed putting person,
family and social life at risk. As most of the human beings stay busy in material
pursuits, one day is kept aside to give mind and body a break and pursue spiritual
goals to maintain a balance in life. Therefore, this commandment establishes concept
of work-life balance in life. The fifth commandment instructs people to honour their
father and mother, who have created and nurtured new life in children. They need to
be treated well and provided with the food, shelter and clothing. This instruction
ensures that the cycle of life continues with dignity by the new generation taking care
of their elders. The sixth commandment instructs against killing. That means a person
should not kill another being unless it is done in self-defence or during war time. If
people follow this commandment, no one will die a meaningless death. The expanded
or suggestive meaning of killing is also that one must not kill another person’s spirit,
dreams, intellect or the dignity. This commandment in that sense will support
Relationship Management along with virtuous life. The seventh commandment is not
to commit adultery. The comprehensive meaning of this commandment is not limited
to marital relationship but not to adulterate anything. Parents should not adulterate
mind of their children with false thoughts. Businessmen should not adulterate their
produce. Human should take care of the body and mind by not feeding adulterated
food or thoughts. This commandment is an instruction in preventing integrity of all
things. Therefore, the purpose of life should be to lead an unadulterated life of
virtuous conduct. The eighth commandment is not to steal. This commandment is
about not claiming, seizing, or accepting what is not rightfully owned by a person to
lead a purposeful virtuous life. The ninth commandment is not to bear false witness to
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one’s neighbor. One should not say anything or hide anything with the intent of
perverting justice. This commandment establishes integrity of thought, speech and
deeds. The tenth commandment deals with the thought and desire management. It
commands that one should not crave for anything that belongs to others. The first nine
commandments are to do with actions or external environment; and the tenth
commandment is related to thoughts or the inner environment.

New Testament in the book of Proverbs (6.16-19) also reveals six things that inhibit
achievement of life’s purpose. The six vices mentioned are: arrogance or false pride;
lying; harming innocent; conspiring to harm others; living unrighteously ; falsifying
to cause unfair justice; and sowing seeds of animosity among brothers.

In summary, within the Ten Commandments lies the secret of living a purposeful and
virtuous life. The commandments provide a blueprint created by the God, defining
how the thoughts, words and deeds of a man ought to be to live a virtuous and
purposeful life. These guidelines provide a legal and moral framework to facilitate
person happiness of an individual and overall happiness of a society.

4.4.3.3 The Chariot of Righteousness: The Ancient Wisdom of Ramayana

Living a purposeful life requires a clear goal, disciplined effort and capability to
eliminate obstacles one is likely to face during the life journey. The purposefulness of
life is established when a person is able to act virtuously and achieve intended goals
successfully. The effectiveness of actions is only established when intended goals are
successfully achieved. The management principles of the ancient wisdom not only
provide framework of what it means to live a purposeful and virtuous life; it also
prescribes personal characteristics needed to successfully achieve life goals
against all odds.

Oxford dictionary defines success as the accomplishment of an aim or purpose; or

gaining of fame, wealth and social status. To be successful in life, it is important to
first have a clear goal and strong purpose to achieve that goal. Once the goal is clearly
identified, necessary knowledge, skills and virtues are needed to accomplish the
intended goal. The challenge comes in the form of external obstacles and inner human
weaknesses. To stay on course and to accomplish intended goal, it is necessary to gain
knowledge and skills necessary to handle external challenges; and virtues to

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overcome inner weaknesses. The seeds of righteousness and unrighteousness stay
dormant in humans. The seeds that are nurtured more, dominate a person’s approach
to achieving his or her goal. Indian ancient wisdom of Ramayana provides an
approach to nurturing the seeds of virtues to successfully achieve purposeful goals.
The wisdom is delivered in the battlefields of Sri Lanka by Sri Ram to Vibhishan. Sri
Ram is revealing virtues to be successful in attaining one’s goals even in the adverse
conditions. The wisdom is delivered in as the metaphor of a chariot.

The Chariot of Righteousness for Success

This wisdom is delivered in the ‘Lanka Kand’ (79 and 80) of Sri Ramcharitamanas
(Tulasidas (Rpt) 1997: 809-810). Sri Ram describes to Vibhishan the metaphor of the
Chariot of Righteousness for Success, which people need to manifest within to ‘Win
Against Odds’ in life of purposeful and virtuous living. The researcher has co-
authored a research paper with Dr. Nandagopal Choodamani titled ‘Winning Against
Odds – Establishing Virtues of a Successful Leader with reference to the Ancient
Wisdom’ to apply wisdom of the Chariot of Righteousness to conquer difficulties of
current times (Bhardwaj et al. 2014). Various parts of chariot are mapped to twenty
one virtues that Sri Ram considers important for humans to attain inner victory. These
virtues are: courage - the ability and strength to act purposefully; fortitude - the
strength of mind to endure inner weaknesses and to endure adversity with courage;
Truthfulness - the virtue of delivering on the given words; sweetness of character
ensures that Truth is not used to harm others; Strength - the capability to make
progress towards a goal; discrimination - the intellectual capability to distinguish right
from wrong; sense-control or maintaining intellectual control over the sensory organs;
caring for others selflessly; forgiveness; compassion; evenness of mind;
devotion to God; dispassion and contentment; charity; intellect; self-knowledge; pure
and study mind; quietude of mind; five noble observances; five restraints; reverence
for the learned

In conclusion, Sri Ram says that to achieve life goals in-spite of the difficulties, one
needs the chariot of righteousness with the suggested virtues. Therefore, one who
follows principles of virtue management as described in Ramayana is likely to
overcome all inhibitors in the path of leading a purposeful and virtues life.

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The detailed description of the chariot of righteousness for success and its
appropriateness for the current times is published in Appendix B – Published
Research Paper 1: Winning Against Odds.

In conclusion, answer to the age old question – “What is the purpose of life” is very
well elaborated in the ancient wisdom of the world. The presented wisdom also
exemplifies that purpose of life and virtuous living were considered two sides of the
same coin. The ancient wisdom provides actionable framework to lead a life of peace,
prosperity and joy by presenting intermediate milestones of the journey and the
process of accomplishing them. The principles and processes of life’s purpose
management within the framework of virtues described in the Ancient Wisdom are
comprehensive Joyful Living Promoters as they cover personal, social, professional,
emotional and spiritual dimensions of life. An individual has to decide goal of his
pursuit of life and the intermediate milestones based on his state in life, his vocation,
capabilities and interests. The Ancient Wisdom provides the time tested framework
including goals, principles, processes and practices to progress towards the goal of
pursuit of happiness as per the scope of this research.

4.4.4 Work-Life Harmony Management: Maintaining Personal, Professional,

and Social Life

The Joyful Living survey analysis revealed that the sampled professionals yearned for
a challenging professional life that inspires an individual to do his best; ability to
spend his time with friends and family; and offered a choice of maintaining a balance
between social, professional and personal life. The Work-Life Harmony Report
published by Ministry of Manpower, Singapore (Champions Group 2005:4-5) defines
Work-Life Harmony Management as the strategies that enable an individual to
manage his work responsibilities along with personal and social commitments. It is an
individual’s ability to effectively manage work responsibilities along with personal
and social aspirations. From an individual’s personal perspective work-life harmony
management strategies contribute towards personal fulfilment and happiness; and
from an organization’s standpoint these strategies contribute to maximising employee
productivity at work and help organisations in becoming more competitive.

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For an individual, work-life harmony management is important because to live a
happy life, one needs to balance his desires, skills and resources. The research utilises
the term ‘Work-Life Harmony’ and not the frequently used term ‘work-life balance’.
This is because in the current times personal life and professional life are not about
replacing one with the other; but about creating harmony between personal and
professional goals to live an overall life of fulfilment. Therefore, for an organization it
is important to understand employee aspirations, employee talents, and employee
development needs to bring employees to their peak performance levels.

At a personal level, the purpose of creating harmony between work and life is to
nurture Joyful Living. Work-Life Harmony is a popular phrase in the current times
and it means establishing harmony in personal, professional and social life. To
establish this harmony, a person should first clearly understand his personal,
professional and social goals. Once the goals are clear and action plan to achieve
those goals is understood, a person can utilise Time Management Promoter 24 to
perform necessary actions to harmonize personal, professional and social life.

In summary, an important dimension of enhancing organizational performance or

happiness level of an individual is to understand motivational factors of individuals,
their needs and their developmental areas so that human potential can reach its full
creative potential.

4.4.4.1 Dharma: The Ancient Wisdom of India

Each dimension of life is important. The ancient wisdom of India had described in
detail ‘Dharma’ of a person towards oneself, society and profession. The sources of
Indian ancient wisdom provide guidance for multiple roles that a person plays in life.
The description of one’s dharma is provided relevant to the role in the family or
society, one’s stage in life, one’s profession, as well as dharma that every human
being should follow regardless. A person can enjoy a joyful life by following the
principles of dharma while living personal, professional and social life.

24. Section 4.2.8 Creating time for family, profession, learning and leisure: Time Management

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Manusmriti (Manusmriti 6.92-93; Dvivedi 1917: 205) defines ten virtues of dharma
that an individual should follow. These ten virtues of swadharma are necessary to
maintain harmony in personal life. They are fortitude or ability to face adversity with
courage; forgiveness; self-control or mind in control of intellect; non-stealing; purity
of body, mind and soul; sense-control; progressive enhancement of wisdom;
acquisition of accurate knowledge; truthfulness or integrity in thoughts, words and
action; and abstaining from anger. These ten virtues are also called samanya dharma
as they are recommended to be followed by every human being and in all situations.
These individual virtues are to maintain inner-peace.

The Vedic wisdom provides further guidelines for actions based on additional
dimensions of dharma (Chinmayananda et at. Tejomayananda 2005: 28-31). Vishesh
Dharma is to be performed as per the profession of a person. These are also called
varna ashrama dharma. The ashram system defines how an individual can lead a
happy and virtuous personal life in accordance with the guidelines of scriptures.
Manusmriti provides in detail responsibilities of each role an individual plays. A
warrior’s duty is to protect his country and a teacher’s duty is to teach. A person
because of special ability might perform actions to help others, for example a rich
helping a poor person with money or food, is called Asamanya Dharma. In general,
no one should kill any other being; yet a person may have to harm other person in
self-defence, such action is called Apat Dharma or duty under emergency situations.
A warrior in war has the duty of protecting his country and for that he may have to
kill the enemy.

Therefore, it is evident from the review of the ancient wisdom of India that Work-Life
Harmony depends on how well a person understands his role in various contexts of
life. It is also important for a person to prioritize his role and responsibility based on
his stage in life, social relationships, and professional needs. Once priority of the
activities to play different roles is understood, the person will have to use Time
Management principles presented in this research to ensure that all necessary
activities are executed appropriately to achieve desired goals in the established order
of priority.

To be in harmony, one has to live life as prescribed by the scriptures, followed by the
sages and good men, and most importantly allowed by one’s inner-self or conscience

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(Dayanand 2011: 431). To achieve work-life harmony, a person should feel no guilt,
fear or hesitation while performing any role in different dimension of life. When a
man intends to tell a lie or commit theft, his heart pounds, and he hesitates, fears of
getting caught. That shows the action is improper. The Indian ancient wisdom goes
into great details with Manusmriti defining responsibility and action of key role
players in the society. One can refer to Manusmriti (Dvivedi 1917) for further details.

To create harmony to personal and professional life, it is important to understand

necessary dimensions of human actions and analysing their significance in
establishing work-life harmony.

Identifying Work-Life Harmony Zone

With reference to the ancient wisdom, there are three spheres of human activities that
govern happiness and feeling of living in work-life harmony. The research utilises
finding from a research paper co-authored by the researcher (Bhardwaj et al. 2014) on
“Operating in the Excellence Zone: A Model to Enhance Organizational Performance
by Improving Employee Engagement and Work-life Harmony”.

Figure 3: Spheres of Human Actions 25

25. Source: (Bhardwaj et al. 2014)

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These three activity spheres are: actions performed to fulfil desires or actions a person
‘wants to’ perform; actions that a person has to perform to meet his social,
professional and financial obligations or actions that a person ‘needs to’ perform; and
the third sphere is actions that a person is skilled to perform or has ‘ability to’
perform. These three spheres of actions are to be identified, prioritized and then
executed in time to maintain equilibrium in the personal, professional, social and
spiritual life. The details of this model and the complete research paper are presented
in Appendix E – Published Research Paper 2: Operating in the Excellence Zone.

4.4.4.2 The Golden Mean: The Ancient Wisdom of Aristotle

Aristotle in his classic work “Nicomachean Ethics” (Ross 1958: 160-168, 173-174)
proclaims that all human activities, actions and pursuits are aimed at achieving some
good. All pursuits - professional, social or personal, are made to achieve an end.
Aristotle’s views converge on suggesting that all activities of a man are ultimately
aimed at being happy. Humans agree that happiness is the desired end of any action or
pursuit but everyone differs in defining what happiness means. Yet all agree that
everything else is done for the sake of happiness. That is why to achieve work-life
balance every person has to understand their goal of what will make them ultimately
happy. The happiness that Aristotle is talking about is different than material
pleasures that a person experiences on fulfilment of a desire. As per Aristotle, when a
person lives a life of continuous actions of virtues, the outcome is happiness. To
achieve Work-Life Harmony Management, a man should cultivate virtues in his
personal and professional life. Therefore, as per Aristotle, one should strive for
virtuous life at work and at home to maintain happiness in overall life, which is the
ultimate aim of work-life harmony. To live a virtuous life it is important that a person
continues pursuit of constant moral improvement to nurture and maintain a good
character. Knowing that virtues are the seed of happiness, it is important to know
Aristotle’s idea of virtues.

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Aristotle’s Middle Path: The Golden Mean

Aristotle’s view on ethics is focused on development of character and acquiring of

virtues such as courage, justice, temperance 26, benevolence 27, and prudence. He
proposes that a virtue is a “golden mean” between the extremes of excess and
deficiency. Courage, for example, is a mean between the rashness (too little fear) and
the excess of cowardice (too much fear). The mean is a mean between two vices, and
not simply a mean between too much and too little. Therefore, by living a personal
and a professional life of the golden mean, a person can lead a happy life.

When it comes to Work-Life Harmony in the current context, the Aristotelian idea of
Golden Mean can be utilise to ensure that a person does not put extreme focus on
personal, professional, or social life. When it comes to factors related to work-life
harmony, to fall short and to exceed are both undesirable because it will impact
overall work-life equilibrium. Each dimension of life has to be lived in the golden
middle. A person should neither focus excessively on factors related to personal life
ignoring the professional life; nor focus excessively on professional life, sacrificing
family life. Former will eventually impact income stream or sense of social status, and
latter will ruin the family life. In either case a person cannot live a happy life.
Similarly, a person should not focus excessively on money making, forgetting
activities for personal and social happiness; nor one should focus only on leisure
missing the progress one needs to make as the life progresses. It can also be derived
from Aristotle’s view (Peters 1886: 37-39) that moral virtue or excellence is closely
associated with the pleasure and pain. The temptation of pleasure motivates a man to
do something immoral; and it is the pain that prevents a man from doing something
noble. Therefore, in the context of work-life harmony, people need to train their body
mind and intellect to find pleasure in the right action, object or achievement.

26 The trait of avoiding excesses

27 An inclination to do kind or charitable acts

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Aristotle’s Views on Moral Virtues as Factor of Happiness

The wisdom drawn by the researcher from Aristotle’s point of view (Ross 1958: 197-
208) is that to have harmony in personal, professional and social life, one must act
virtuously. Moral virtues imply that the action is done by choice. Acting by choice
means a man’s actions are not based on transient emotions but an outcome of
deliberation on what is an actual good and what is just appearing to be good. In the
absence of contemplation before any decision making in the personal or professional
domain of life, humans run the risk of choosing the pleasant as a good, and avoid pain
as an evil.

In summary, the learning from Aristotle’s views (Peters 1886: 37-39) is that a person
has to decide and act consciously in accordance with his role and responsibility. First
of all the person should know what he is doing, why he is doing what he is doing, and
finally his actions must be an expression of integrity of his character. This will only
happen if a person choses his thoughts, worlds and actions with the awareness,
knowing their value to his work-life harmony. Any virtuous action should not be a
sporadic act of goodness, but a habit of doing what is right and righteous to do. It is
important to first identify factors that a person considers important for a healthy work-
life harmony, define their order of priority and then nurture virtues as well formed
habits to work within the golden mean avoiding accesses to achieve work-life
harmony goals.

In conclusion, any business of profession ultimately exists to enhance human well-

being. Csikszentmihalyi (2004: 3) asserts that work can be a joyful experience of life,
but it depends on the actions employee and employer take collectively. This statement
suggests that interrelation of the employer’s greed of maximizing profit at the cost of
work environment, and employee’s lack of commitment at work eventually impacts
joy of professional life. A person should not engage in a profession just because of the
greed of money, but only if when he believes that the professional will improve
quality of his life experiences. Similarly, a business is successful when the products
and services offered by it contribute to the happiness of its customers; and the process
of producing those products and services encourages personal growth and happiness
of the employees. The Ancient Wisdom presented has the potential of nurturing the
desired balance if the employee and the employer follow their respective dharma in

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the interest of sustained benefits from the employee-employer relationship. This
research has established a prioritized list of Joyful Living Factors linked to personal,
social and professional life. Therefore, applying the Work-Life Harmony principles of
ancient wisdom of India and Aristotle’s golden mean of moral virtues to the identified
Joyful Living Factors will help a person in living a virtuous life in his personal, social
and professional worlds. Work-life harmony is important because working
professional spend more than one third of their day at work or doing activities related
to work. Taking into consideration eight hour of average sleep time, and one hour of
work commute time, working professionals are likely spending more of their life time
in work related activities and with colleagues than with their family members.
Therefore, the importance of attaining work-life harmony is more than ever before.
The Time Management principles 28 discussed in this research will provide the
necessary framework to identify, manage, and execute priority tasks to achieve Work-
Life Harmony.

4.4.5 Learning Management: Acquiring and renewing knowledge for personal

and professional development

On learning, the 16th president of the US Abraham Lincoln said, “I do not think much
of a man who is not wiser today than he was yesterday” 29. To think that one knows all
that was there to be known, was knowledge immaturity for Osho; and knowledge
maturity was the awareness that man has an immense potential to learn. As per a Zen
proverb the three qualities necessary for learning are great faith, great doubt and great
effort. On the process of acquiring knowledge, US first lady Abigale Adam had said,
“Learning is not attained by chance; it must be sought for with ardor and attended to
with diligence.” 30 Therefore, all cultures and ancient civilizations respect learning as
an integral aspect of life’s purpose. The key traits that make human beings the crown
jewel of creation and separate humans from other beings are the capability to learn at
will, adapt as per circumstances, and innovate something that never existed before.
Learning catalyses growth of intellect in humans and contributes towards progress in
the world. Therefore investing time and money for continuous learning is essential to
living a fulfilling life. In the business world also, companies that reinvest part of their

28. 4.2.9 Creating time for family, profession, learning and leisure: Time Management
29. http://www.alincoln-library.com/abraham-lincoln-quotes.shtml
30. http://www.values.com/inspirational-quotes/value/33-Learning

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earning for research and innovation, flourish and sustain long term business
leadership. Google and Microsoft reinvest 31 more than 13% of their earnings into
research and development. The large reinvestments in renewing knowledge has
helped these companies to innovate and stay ahead of their competition as well as
become a trusted household name. Similarly, for human potential to stay at the peak
of productivity in the constantly changing world, it is essential that people reinvest
part of earning and available time on learning in order to maintain personal edge. In
the absence of proactive Learning Management, people run risk of becoming slaves to
their habits by following routines. Over a period of time these habits lose purpose yet
people keep reacting to the new challenges of life - in the old ways. As a
consequence, life becomes stagnated and feeling of not evolving with time erodes
happiness of living.

Learning Management Process

For an individual, Learning Management is the process of growing the body of

knowledge within oneself. A comprehensive definition of learning is provided by
Pareek (2008: 171) as, “It is the process of acquiring, assimilating, and internalizing
cognitive, motor, or behavioural inputs for their effective and varied use when
required, leading to an enhanced capability for further self-monitored learning”. It is
any relatively permanent change in behaviour that occurs as a result of experience
(Robbins, 2003). There are five dimensions of capabilities recognized that a human
being can learn (Naik 2007:29). These dimensions are: 1) Verbal information:
knowing the facts to address ‘what’ aspect of a phenomenon; 2) Intellectual skill: also
known as procedural knowledge to know ‘how’ to best acquire the desired
knowledge; 3) Motor skills: capability to coordinate sensory organs and action organs
(limbs) to perform a task needing physical movement; 4) Attitudes: an individual’s
perceptions favourable or unfavourable feelings about people, objects, or events; and
5) Cognitive Strategies: this is the creative or innovative aspect of learning to find
solutions in an unstructured situation. Bloom’s Taxonomy (Naik 2007: 30-31)
provides the analysis of learning behaviour in the form of three interrelated learning
domains: 1) Cognitive or related to knowledge; 2) Affective or related to attitude; and

31. http://www.strategyand.pwc.com/global/home/what-we-think/global-innovation-1000/top-20-rd-
spenders-2013

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3) Psychomotor or related to skills. The goal of analysing Joyful Living Promoters
will be to utilise the learning aspects identified by the recent researchers in the process
of identifying principles, processes and practices from the Ancient Wisdom.

The review of the literature reveals that the Ancient Wisdom of the world treats
Learning Management with utmost respect. In the ancient scriptures yearning for
learning, practicing learnt knowledge to nurture wisdom, and applying the attained
wisdom for the benefit of humanity were considered fundamentals of Learning
Management. The Ancient Wisdom sources tersely establish importance of acquiring
knowledge, process of acquiring knowledge, what knowledge to acquire and how to
transform knowledge to wisdom in order to live a happy life. These principles of
Learning Management and the processes for imparting knowledge as presented in the
Ancient Wisdom sources, is the focus of this chapter.

Eco-system of Learning Management in Ancient India

In Ancient India, the education system was primarily based on Guru-Shishya

Paramapra or teacher-disciple tradition. The temple of learning was called Gurukul
where students lived with the teacher, often in the same home. In Gurukul, all
students lived as equal irrespective of their social status. They all helped teacher’s
family in the day-to-day chores. The teachers frequently used stories, fables, similes
or analogies to explain complex concepts of scriptures in a simple to understand way
to utilise ‘associative learning’ methodology. The teacher would encourage students
to contemplate and find their own meaning of the story to promote reflective and
creative thinking. The students were encouraged to reflect on the story in their own
context – so that the individual customized learning helps them become a holistic
being to the best of their capabilities.

The Ancient Wisdom uses modern learning principles as part of the inherent process.
The most important concept in learning is (Gagne and Glaser, 1987 in Naik, 2007:33)
‘association’, which is associating two relevant variables, or phenomenon together for
easy recall. Stories are used as an important associative learning tool in all cultures. A
simple story is perfectly capable of representing a profound idea. A story is like a
candle, worth only a few rupees, but the light of the candle can help in finding a
treasure’s key. Therefore, in Gurukul, the emphasis was on contemplating and

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learning from the implication of the story than the storyline by itself. A good analogy
to the reflective learning method is a mother trying to show moon to a baby. When the
mother is pointing towards moon with her finger, a small baby only keeps looking at
the finger in wonder but missing the moon. Once the baby grows, he understands that
mother’s finger is only a pointer to help him spot the moon. Therefore, the fables, the
analogies, and the proverbs used in the scriptures are like the finger pointing towards
the moon; and the object of learning is to locate the moon to drive away the darkness
of ignorance.

An important source of Indian Ancient Wisdom is the knowledge captured in Vedas

and Upanishads. Ancient Indian wisdom revealed to the seers was first documented
by Ved Vyasa in four sacred scriptures called Vedas. The term ‘Ved’ means
knowledge. The four Vedas are - Rig Ved, Yajur Ved, Sam Ved, and Atharva Ved; and
they have wisdom of sages on different dimensions of life. Each of the Vedas is
divided into four sections: Mantras, Brahmana, Aranyaka and Upanishad. Upanishad
forms the last portion of Veda and is also called Vedanta – the conclusion for or the
end part of Vedas. Ancient Indian sages transformed the dense knowledge and intense
suggestiveness of Vedic wisdom into Upanishads. Upanishads contain easy to follow
stories and dialogue, while preserving essence of the Ancient Wisdom of Vedas. As
per Swami Chinmayananda (2008:1), “The attempt of the Upanishads is to express
the inexpressible to paint the formless, to sing the voiceless beauty and bliss of the
Absolute. The finite words cannot define the infinite or the Spiritual Perfection.” The
human language that is developed to generally express human experiences, which are
finite in nature, is utilised differently in scriptures to represent infinite. The words
have direct or literal meaning when utilised to express objective experiences; whereas
the same words have suggestive or implied meaning when they are utilised to express
a subjective experience. The scriptures including Upanishad frequently utilise the
suggestive implied meaning to represent spiritual or complex concepts. Reading
literal meaning of the scriptures only reveals half the truth and in some cases
may not reveal the real meaning at all. Therefore, commentaries from reliable
sources are utilised in this research to expand on the literal meaning of the
ancient wisdom concepts.

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The Upanishads also have the chants or peace invocations called ‘Shanti Mantra’.
Shanti Mantras are generally recited at the beginning and end of religious rituals and
discourses to pray for a calming environment conducive to focused learning. In
addition to the prayers for efficient learning environment, Shanti Mantras also reflect
on the purpose of learning, and emphasize on the role of the teacher and the taught.
The ancient wisdom of Upanishads including fables, stories and Shanti Mantras will
be presented in this research to promote Joyful Living Factors. Out of the ocean of
Ancient Wisdom that addresses subject of Learning Management in great detail, three
sources of Ancient Indian Wisdom are now discussed that falls under the scope of the
current research.

4.4.5.1 The Ancient Wisdom of Hitopadesha

The purpose of Learning Management in the ancient times is well elaborated in the
ancient wisdom of Hitopadesha. The importance of learning is established by
Narayana Pandit in the very beginning (1.4; Haksar 1998:3) of the scripture as:

“Of all the things, seers declare, learning is the best and beyond comparison.

It is always prized; it can’t decay; it can’t be seized; and it can’t be forced away.”

Therefore, in the ancient texts, learning is considered the apex of possessions one can
have in life because it helps a man maintain brilliance of his intellect; with intellect a
man can create material wealth; yet unlike material wealth the intellect can be stolen
from the one who possess it. Now that importance of knowledge is discussed, next
verse describes the nature of learning and its purpose. The importance given to
learning is also due the fact that sorrows and problems of life in Vedantic philosophy
are attributed to ignorance of knowing the real nature of things. Learning is the
process by virtue of which a man can gain knowledge and remove veil of darkness
from the world of perceptions and uncover the Truth.

Narayana also represents in Hitopadesha (1.168; Chandiramani 1997:75) the

emphasis ancient Indian scriptures put on application of knowledge and not merely
learning for the sake of it. The purpose of learning is to perform virtuous actions as
the role and responsibilities of the person in the society. The knowledge only becomes
wisdom after it is put to practice. Therefore, acquiring knowledge but not utilizing it

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or just discussing in the living room, has no value. Knowledge is of value when it
results in actions with the intent of achieving goodness in the world.

Narayana next (1.3; Haksar 1998:3) responds to the question of how long learning
should continue and when to use the acquired wisdom by suggesting,

“The wise will strive for wealth and learning, as if to time and age immune;

But not delay good work, discerning – that death may strike one very soon.”

This couplet of Hitopadesha reflects the western proverbial wisdom that a man should
learn from cradle to grave. A person should have zeal to learn as if the life is eternal.
For such person, the physical body may age, yet he will remain intellectually young.
Also, man should use the acquired wisdom to do good deeds without delay as if
tomorrow might never come. The suggestive meaning of this verse also is that the
learning, in addition to a person’s intellectual longevity, should also contribute
towards goodness without delay.

After establishing importance of learning, wisdom of Hitopadesha proposes the most

important dimension of learning (1.25; Haksar 1998:7),

“With beasts we share a similar nature, in fear and hunger, sex and rest;

Virtue is man’s special feature: without it, he is a beast at best.”

The couplet emphasizes on gaining the sense of discrimination, most important

domain of learning is attaining the understanding of right and wrong. This knowledge
should help in nurturing quality of choosing what is right; and avoiding what is
wrong. A person who lacks virtue is as good as a beast. Hence, an important domain
of learning is to acquire virtues; and practice virtues while enjoying wealth and
pleasures in life. A man should gain understanding of virtues relevant to his vocation
and phase in life.

The wisdom of Hitopadesha (1.42, 1.44) also provides guidance on how to expedite
learning and how to prevent degeneration of knowledge. The intellect of a man
(Chandiramani 1997: 21; 1998: 9-10) is impaired by associating with inferior men,
remains the same if meeting equals and improves greatly by associating with great

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men. Therefore, to grow intellectually, one should have association with the people
possessing and practicing desired virtues. It is important for a person to find right
companions at various stages of life to achieve learning goals; but it is also equally
important to disassociate with the ones not contributing towards intellectual growth or
other happiness goals of a man. The wisdom cautions that even a beautiful descendant
of a noble family cannot shine in the world without learning and being learned. Such a
person is just like a flower without fragrance that is good to look at but without any
virtues. Hence, capability to learn and put that learning to practice in life is asserted as
an important human virtue.

In summary, the ancient wisdom of Hitopadesha describes the importance, nature and
process of learning; and priority of what to learn to be a good human being.

4.4.5.2 The Ancient Wisdom of Brhadaranyaka Upanishad

The theme of Brhadaranyaka Upanishad (Madhavananda 1950: ix-xv) is to explain

various methods of gaining understanding of the Truth of the conscious world that the
Brahman or the super conscious is identical with the Atman or the conscious Self. The
literal meaning of the Upanishad’s name ‘Brhadaranyaka’ is explained as “wide-
ranging forest”, which depicts the breadth of the knowledge contained in it. The
wisdom of this Upanishad reveals the nature and relationship of Brahman and Atman
as mystical experience as well as established through the logical explanation.
Understanding the true nature of self and Brahman is the pathway to realization that
happiness is within and not in the objects of external world. But it is the process of
learning and the method of enquiry revealed in this Upanishad that is of importance
and of interest from the aspect of Learning Management.

The purpose of learning in captured in Brhadaranyaka Upanishad’s peace invocation

(1.3.28; Krishnananda 1983: 107-114; Madhavananda 1950:86-87):

Asato ma sadgamaya; tamaso ma jyotirgamaya; mrtyorma amrtam gamaya

This trio of mantras is called Pavamana Mantras or the purifying chants. This peace
invocation embodies the purpose of learning and intended outcome of process of
learning. The meaning of the mantra is – “Lead us from what is untrue to the truth;
Lead us from the Darkness to the Light; Lead us from the Fear of Death or the

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Knowledge of Immortality”. The meaning of ‘asat’ is that which appears real yet is
not real. Therefore, the knowledge has the power of revealing truth behind the
appearances, or reality out of illusion; and Learning Management is the process of
gaining such knowledge. The darkness mentioned here is the darkness of ignorance
and all the false pursuits resulting from not knowing true nature of something. The
light mentioned is the light of knowledge - acquired through learning and practicing
learnt knowledge to drive away ignorance along with associated false pursuits. A
person may mistake a rope lying in the dark to be a snake and feel afraid. But once he
lights a lamp and the darkness is driven away by the light of the lamp, he will know
the truth and his fear will vanish as well. The process of Learning Management
should be such that it helps a person to eliminate his ignorance and drive away any
perceived obstacles preventing him to live a fulfilling life.

The essence of Upanishad wisdom is to learn the process of knowing the ultimate
truth – which is understanding of the self or consciousness (Atman), understanding of
the super-consciousness (Brahman), and understanding of the relationship between
the conscious and the super-conscious. The process of knowing the ultimate truth is
revealed in Brhadaranyaka Upanishad (2.4.5; Madhavananda 1950: 355-356) that the
ultimate truth is known by the knowledge of the self, through listening, reflection and
contemplation. In Sanskrit this process is called Shravanam, Mananam and
Nidhidhyasanam. The implication of this process in the modern times is that whatever
we are seeking, whether related to a metaphysical concept or a physical concept, the
three step process described as listening, reflecting and meditating assists in gaining a
systematic and thorough understanding of the subject. In Viveka Chudamani (Munilal
2012: 20, 21) Shankaracharya provides an analogy that a hidden treasure cannot be
acquired just by wishing; one has to hear about it, dig it out, and then accept it to have
it. Similarly, true knowledge cannot be acquired just by wishing for it. One has to hear
about it from credible sources like scriptures (shravanam), reflect on the knowledge
(mananam) and then contemplate (nidhidhyasanam) to understand the truth. The
process of learning is further elaborated based on the understanding researcher gained
from referencing Brhadaranyaka Upanishad, Vivek Chudamani and own reflection
based on discussions with spiritual masters.

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Shravanam, which is process of learning by listening, is considered superior to just
reading of the scriptures. In Gurukul system, the method of instruction was, a
qualified teacher reciting the knowledge and explaining the wisdom of the words to
the students. The students were encouraged to ask questions and in this way
knowledge was refined and delivered to students according to their needs and
aptitude. Shravanam literally means listening yet it is not merely physical act of
hearing. The concept does not trivialize and suggest that a complex phenomenon can
be understood by just listening. Listening here means listening to understand.
Therefore, there is an emphasis in the Vedic period on learning from a qualified
teacher so that complex concepts are communicated to the student with caution and
clarity in utilizing interactive forms of delivery such as stories and fables. The student
is also expected to participate in the process by concentrating on the knowledge being
shared and by absorbing the most out of it. This entire process is Shravanam.

Mananam is the process of pondering over the information received from the teacher
to reflect on the implications of what has been learnt. The process of reflection utilises
yukti or logic to go in the depth of the subject matter and identify areas of lack of
clarity resulting in doubts in the student’s mind. The reflective learning is a
progressive and gradual elimination of these inner intellectual hurdles by utilizing
already assimilated wisdom and by means of questioning the doubts and asking the
teacher. The process of reflection helps to develop the depth of thinking, a quality
much needed even in modern times. Reflection also helps in contextualizing the
knowledge to the situation where its utilization is required.

Finally, Nidhidhyasana or deep contemplation process helps in fully internalizing the

teaching and making it part of the individual’s wisdom-pool. The objective of
contemplation is not to allow any habitual tendencies to obstruct the process of
assimilating new learning acquired through listening and reflecting.

A pictorial representation of the learning process is provided by Ishwarananda (2008:

23). Shravanam or listening is like seeing and admiring a beautiful natural view. One
enjoys looking at it without judging, and accepting it without intending to change
anything. Mananam or reflection is like painting the viewed scenery on canvas,
adding artist’s own interpretation along with the memory. There may be new colours,
or some elements added to the picture to give it new dimensions. Nidhidhyasam is

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perfecting the painting to one’s own satisfaction in the mind by making subtle
changes. Knowledge so gained becomes the wisdom to live a better life and gets
reflected in a person’s thinking, expressions and actions.

In Summary, listening is the process of receiving knowledge; reflection is the process

of understanding the essence of the knowledge and eliminating doubts; and finally
contemplation is the process of transforming received refined knowledge to wisdom
that can be applied to live a joyful life. When wisdom is practiced in the day-to-day
life, it results in experiences and further opportunity to refine the wisdom. In this way,
the ancient wisdom of Upanishad provides the complete cycle of Learning
Management by providing principles and process of acquiring knowledge, purifying
knowing and value creation out of knowledge.

4.4.5.3 The Ancient Wisdom of Taittiriya Upanishad

Taittiriya Upanishad offers an elaborate study (Chinmayananda 2008:viii) of the

human personality and all its features along with the insights into the learning process
of Ancient India. The name of this Upanishad is derived from an attentive sparrow
called Taittiriya. It is believed that the knowledge described in this Upanishad was
taught to a very intelligent disciple Yajnavalkya by his teacher. But for some reason
the teacher became annoyed with Yajnavalkya and asked him to vomit whatever he
has learnt. As directed by the teacher Yajanavalkya vomited all the knowledge he had
acquired. The teacher then asked his other disciples to turn themselves into Tittiri-
birds or sparrows and consume the vomit. The students did so and became masters of
the Taittiriya Upanishad wisdom. The implied meaning of the story seems to be that
the teacher asked his best student Yajnavalkya to repeat the knowledge he had
absorbed. Yajnavalkya repeated the learning in his own language that was better
suited for the understanding of the less sharp students. The teacher then asked his
disciples to learn from Yajnavalkya’s improvised recitation. This story carries an
important message for Learning Management. The reflection of the researcher on this
story draws the inference that absorption of the knowledge becomes better when the
wisdom is presented in the language and context of the audience. The teacher made
Yajnavalkya present the wisdom in the form that was more suited for the youngsters
than in the original dense form taught by the teacher. Therefore, it is important for the
teacher to bring the knowledge at the right abstraction level to suite the aptitude of the

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audience. The presented story reflects the intent of the present research. The wisdom
of Taittiriya Upanishad on Learning Management is presented in this research with
the intent of bringing the ancient knowledge back to practice at the right abstraction
level that is suited for the current times.

The understanding researcher gained after review of Taittiriya Upanishad is that it

offers a detailed understanding of the education system of the Vedic age. The
knowledge shared in the Upanishad showcases the ingenuity of the training
methodologies that were created to inspire living Vedantic wisdom in the daily life.
Therefore, with the aim of making current day learning application oriented and
useful in life, wisdom of Taittiriya Upanishad can play an important part in refining
the Learning Management systems.

The ideal environment for learning, the process of maximizing learning, and nature of
purposeful learning is tersely described in the ‘Shanti Mantra’ or ‘peace invocation’
of Taittiriya Upanishad (Taittiriya Upanishad: II; Gambhirananda 2009: 65-67).

om saha navavatu; saha nau bhunaktu; saha viryaṃ karavavahai

tejasvinavadhitamastu ma vidvisavahai; oṃ shantih, shantih, shantih

The suggestive meaning of the mantra as understood by the researcher based on

translations and learning from interactions with the spiritual scholars is: May the
supreme protect us both (teacher and disciple) from any disruptive forces during
acquiring this knowledge; May we both get bliss and nourishment from the fruit of the
knowledge we exchange. May we both work together with enthusiasm and in synergy
to acquire this knowledge and discover true meaning of things; May our learning be
brilliant and effective and it comes to our help when we need it the most; May we not
develop feeling of animosity or hatred that will disrupt effective communication. Let
there be Peace in me. Let there be Peace in the physical environment. Let there be
Peace in the invisible spiritual forces that act on me. This peace invocation is chanted
by the teacher and the disciple every day during the study of the Upanishad. The
invocation reminds the purpose of learning to both the teacher and the disciple, and
also the environment necessary to maximize learning through the exchange of
knowledge. The implied meaning of the peace invocation provides a framework for
the Learning Management. First of all, the environment for learning should be

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protected and should provide sense of physical, psychological and spiritual security to
both the teacher and the taught. If the place of learning is unprotected or has
distractions, it will be difficult for the teacher and the disciple to concentrate on
learning. The invocation also prays that the learning should result in benefit for both
the student and the teacher. This also implies that the learning should be purposeful
and intent of learning session should be that desired outcome is gained by the student
and the teacher. The invocation reminds that the knowledge exchange will only be
successful if both teacher and the taught participate in the process with zeal
and enthusiasm.

Especially, because Vedic system promoted learning through the process of listening,
reflecting and contemplating; it is essential that the teacher and the taught both are
giving their best to nurture wisdom. The humbleness of ancient sages should inspire
current day educators that even teachers should aspire to learn from their interactions
with the students. The nature of learning is desired to be brilliant, which means true
knowledge is that which can be applied when it is needed the most. There is no point
in knowing the process of stress management and then getting angry or stressed at the
smallest of problem or provocation. Therefore, the purpose of learning proposed is to
make it application oriented. Modern education system can take some inspiration and
transform overly theoretical curriculum to more application oriented. Finally, the
invocation prays that foremost the harmony between the student and the teacher
should not get affected by the learning session. It was important for the student and
the teacher to get tuned to each other to maximize knowledge transfer. The invocation
ends with the prayer of peace in the interior, exterior, and invisible environment.

Learning Management is a process that is intimately connected with the sensory

organs for receiving the information, and inner organs of contemplation for
assimilation of information into knowledge and wisdom. This process can be
impacted by learning inhibitors that are described by Maharishi Patanjali in Yoga
Sutra (1.30; Woods 1915:23; Jha 1907: 29-30). These obstacles need to be eliminated
in order to create right environment for efficient learning. There are nine inhibiters of
learning mentioned by Maharishi Patanjali. The description of these nine inhibitors is
provided based on the understanding gained by the researcher from the referenced
sources. These inhibitors are: diseases of body and mind; poor functioning of mind

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and intellect; doubt in decision making because of no clarity of goal; carelessness or
indifference; procrastination born out of lethargy; cravings for sense pleasures; false
perception of the reality; failing to grasp the core idea, and failing to concentrate and
contemplate on one topic. Patanjali also suggests (1.32, 34; Jha 1907: 30, 31;
Prabhavananda and Isherwood 2010:39, 41) that the solution to overcome learning
obstacles is concentrating the inner organs, which are mind and intellect, on a single
principle or object of contemplation. The mind may also be calmed for efficient
learning and contemplation by practicing ‘Pranayama´ or regulation of inhalation and
exhalation of breath.

Another important dimension to Learning Management is provided in Taittiriya

Upanishad (1.9; 2008:72-79; Sastri 1903: 136-140) in the form of concluding lecture
given by the teacher in Gurukul. The modern equivalent of it would the valedictory
address. The referenced section describes the last words of wisdom shared by the
teacher before the disciples step out of Gurukul to start next phase of their life. The
teacher provides instructions on the kind of knowledge one should acquire to succeed
in personal and professional life and how one can maintain lifelong personal and
professional growth. The disciples are advised by the teacher to learn, practice and
share eight qualities of virtuous living. These qualities are: Learning to practice what
is righteous and proper as per the scriptures; staying truthful to the ideas intellectually
nurtured through listening; reflecting and contemplation; keeping alive the spirit of
selflessness; practicing self-control; maintaining a calm mind; helping the less
privileged; practice of meditation and rituals to maintain traditions; and performing
one’s duty towards humanity, towards family and towards the society. The eight
qualities explained here help in maintaining a calm mind that can concentrate and
contemplate better; as well as provide a framework to nurture spirit of goodness and
sow seeds of Joyful Living.

In Taittiriya Upanishad (I-xi-3,5, 1903: 154, 167) the teacher also establishes scope
of learning that is what should a disciples learn from the teacher and what he should
ignore. The essence of the advice is that the disciples should only absorb and follow
the virtuous qualities of the teachers and anything in violation of righteous principles
should not be absorbed or followed. This is also to say that the goal of learning is to
focus on absorbing the goodness instead of getting distracted by the undesirable. A

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good analogy is that of a winnow and a sieve 32. A good student is like a winnow. He
keeps what is desirable and of value, and letting go off what is undesirable and of no
value. This is in contrast to the sieve that retains what is undesirable and let the
desirable pass through.

The method of continual enhancement of knowledge is also revealed to the students in

Taittiriya Upanishad (1.6, 1.88; Chinmayananda 2008: 103-105). The teacher
instructs students to respect anyone wiser than the student or the teacher himself; and
learn from them to expand knowledge. In case of a situation that the student has never
contemplated and triggers doubt or uncertainty of conduct, the teacher instructs
student to follow a virtuous mentor. A student thereby is expected to observe the
conduct of his teachers and in an uncertain situation should think of an ideal and
mimic his response. This is the reason that the title of learned teachers in ancient India
was ’acharya’ or the one whose conduct is worthy of being followed. And finally, the
teacher says to the students that these are the commands, these are the teachings and
these are the secrets of Veda.

The research into referred sources highlights that the purpose of teaching and learning
in the Vedic age was not limited to sharing factual information or mystical wonders
with the students, but also to instil ideas of virtuous living in harmony with the global
community. Ancient Wisdom has ideas to nurture environment of learning and offers
principles and processes that are eternal. A Sanskrit saying (Jayanti 2012:206)
provides a framework of the sources of learning, which is that one-fourth of the
learning is acquired from the teacher or a source of learning; another one-fourth from
one’s own intellect by interpolating, extrapolating and logically examining acquired
knowledge; additional one-fourth from of learning comes from the company a person
keeps, and the remaining one-fourth with the experiences in life. The aim of this
research is to at least scratch the surface and revive some of the key practices of
Learning Management mentioned in the Ancient Wisdom through interactive and
experiential sessions in the proposed model workshop.

32. Winnow is made out of bamboo or metal, and it is utilized to separate grains from the chaff.
Winnow has the quality to retain desirable (grains) and letting go undesirable (chaff). Sieve, a wire
mesh filter, on the other hand has the quality to retain what is undesirable and letting go what is
desirable

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In conclusion, the research identifies time tested ideas of practical use for learning
management in the current times. The research, based on the sources analysed
believes that the Ancient Wisdom has characteristics of the modern learning processes
elaborating motivation, process, and practice associated with any effective Learning
Management system. The unique feature of Ancient Wisdom is that the learning
process described focusses on nurturing a mind to support growth of self, family and
the society. The learning processes also cover physiological, psychological and
spiritual planes. Therefore, a great opportunity exists to do future research focused on
brining best practices of ancient wisdom into modern education system.

The promoters discussed are suitable to be utilised in the Joyful Living Workshop. It
is the experience of the researcher of this study that the participative, associative, and
reflective methods of the Ancient Wisdom connect well with the modern audiences.
Inspired by the learning during the course of research, the researcher has created a
learning and development module named ‘Nurturing PEARL’, which promotes
Nurturing of Participative, Experiential, Associative, and Reflective Learning
practices for the messaging excellence. The application of Nurturing PEARL has
received positive feedback from the Human Resource Management as well as
student community.

4.4.6 Time Management: Creating time for family, profession, learning and
leisure

In human life cycle, passage of time is inevitable. As physical human life is limited to
finite years, time has no substitute and it is not possible to regenerate or cultivate
time. Therefore, to achieve all necessary Joyful Living Factors to live a life of peace,
prosperity and happiness, it is important that human beings utilise time well. As the
supply of time as a resource cannot be controlled by human beings, Time
Management is essentially the process of managing oneself, others and the tasks at
hand within the fixed amount of time. It is a process of prioritization of tasks and
responding to them in time. Time Management process should also ensures that
execution of the tasks needed to achieve high-priority goals do not get impacted by
the tasks related to the low-priority goals. Achieving personal success requires
efficient and productive use of time. Life is nothing but accumulation of moments into
days, weeks, months and years. Therefore, living a joyful life means living each

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moment of life joyfully. Nurturing Time Management skills is critical to ensure that
the moments of life are invested towards achieving goals associated with the seven
dimensions of the joyful living. In the views of Rich Brott (2008: 11-12), “Time is our
tool. It is a wonderful gift. We should not be a slave to it; we should put it to proper
use as an investment for the future.” As per Forest and Mulcahy (1976: 5-11),
“Priority Setting is a dynamic process of deciding what goals or actions are most
important now, and a commitment of self and resources to that decision”. Therefore to
make effective use of time one needs to set priorities on both goals and actions. A
goal is what is to be achieved; and actions are the method of achieving the goals.
Time Management is about setting priorities, committing resources and taking
relevant actions with the aim of achieving the high priority goals first.

In the Ancient Wisdom, Time Management is presented as a macro concept as well as

a micro concept. In the ancient wisdom of India, at macro level, life was divided into
four phases. The first quarter was called Brahmcharya Ashram and primarily
dedicated to learning. The second quarter of life was called Grihastha Ashram and
was devoted to family, professional and social life. The primary responsibility was to
raise a family, have a profession so to provide the family with the necessary resources
and perform household duties. The third quarter of life was called Vanprastha Ashram
and the goal was to retreat from the materialistic world developing dispassion for the
worldly things and passion for spiritual experiences. The fourth phase was dedicated
to living a sage’s life with total detachment from the world. Therefore, the whole life
was time managed with specific goals for each phase of life. The scriptures have also
specified details of tasks that are to be performed every day for living a joyful life.

The Time Management principles from the Ancient Wisdom are analysed and
presented to facilitate a framework that will allow a person to accomplish his goals
related to promoting all the Joyful Living Factors.

4.4.6.1 The Ancient Wisdom of Kautilya's Arthshastra

Kautilya’s Arthshastra was composed around 300 B.C. by a Brahman scholar

Kautilya, also known as Chanakya (Basu 2011:1-3). In addition to the socio-economic
guidelines, Kautilya’s Arthshastra also provides prescriptive details on Time
Management through daily task planning for a king to rule successfully. The method

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Kautilya uses is valid for anyone with the appropriate substitution of context.
Therefore, a business leader, a homemaker, an entrepreneur – all can utilise the
principles of Time Management shared in Kautilya’s Arthshastra. In the context of
this research it means that a person should schedule time for all Joyful Living Factors
and assign priority to various tasks in order to have a joyful life.

Kautilya’s Detailed Day Planning

The detailed day planning as described in Arthashastra is based on the two most
referred versions available in English, translation by Kangal and by Shamsastry
(2003: 45-47, 1915: 50-51). The mapping to the current context is original work of
this research. Kautilya divides the day as well as the night into eight intervals of 90
minutes each. The each interval is called nalika. In the first nalika or 6am to 7:30am,
the king is advised to review measures taken for people safety; along with auditing
income and expenditure. In the modern context this will mean addressing fundamental
need for physical and financial security. During the second nalika the king is advised
to manage the affairs of both citizens and country people. In the modern context for a
corporate leader this will mean ensuring the teams are motivated and employee
concerns are understood and addressed. Third nalika is dedicated to physical hygiene,
nourishment to body mind through food and learning respectively. The fourth nalika
dedicated to task delegation and review of treasury health. In the fifth nalika, the
leader should engage in discussions with the subject matter experts to address
problems at hand to keep the organization completive and profitable. In the sixth
nalika the leader may engage in any pleasure activity or hobby to relax. The seventh
nalika should be dedicated to resource management. In the eighth part of the day the
leader discusses current operations and future strategies with the key leaders to plan a
better future. At the close of the day the leader is advised to pray and reflect on one’s
own actions of the day with the intent of improving. Kautilya similarly provides the
routine for the night nalikas as well that are related to personal activities including
taking rest. Kautilya also discusses flexibility in the time allocation and the task
sequencing, which can be altered as required by the task and the resource availability.

It is important to understand the intent of the Time Management principles provided

by Kautilya and apply them as appropriate in the current context to achieve success.
Kautilya suggests (Kangal 2003: 48; Shamsastry 1915: 52) that the king should

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address the issues in accordance with the importance of the matter and urgency. The
urgent matters should be immediately heard and addressed as procrastination in
handling them makes them difficult or impossible to solve. Kautilya further advises
that a king’s happiness lies in the happiness of the subjects. Therefore, the task
priority should be decided based on what will bring value to the subjects, because that
will bring benefits to the king in the long term.

In summary, Kautilya’s Arthshastra provides an example of how to manage tasks,

relationship, and responsibilities to live a happy, peaceful and contented life. The key
learning is that important tasks to achieve desired goals should be defined and
appropriate time should be allocated to perform those tasks. Delegation should be
used to create time for the urgent or important tasks. And most importantly urgent
tasks should be attended immediately, followed by important task, else they become
difficult to handle and cause stress. Kautilya also suggests that the task priority should
be decided based on keeping in view long term happiness rather than basing priority
on instant but short lived pleasure. The allocation and time and the resources should
have an appropriate harmony with the eventual goal. The example is that morning is
consider better for deliberations, or something that requires concentration because of
the mental alertness as well as freshness after the night’s rest. Similarly, appropriate
delegation to the competent resource is an important aid to effective time
management. Hence, Time Management as per Kautilya’s Arthshastr is all about
identifying tasks important for a person’s happiness and wellbeing; understanding
their priority; and allocating appropriate time to perform the tasks in the order of
assigned priority.

4.4.6.2 The Ancient Wisdom of Valmiki Ramayana

The ancient wisdom on Time Management is also available in the Valmiki Ramayana
part of the Ayodhya Kand (Valmika Ramayana: 2.100.17, 19, 63). The wisdom is
revealed as a part of the conversation between Sri Ram and his younger brother
Bharat. Bharat is seeking Sri Ram’s advice on running the kingdom. In the course of
this discourse, Sri Ram gives Bharat the golden rules of Time Management.

The wisdom of Ramayana on Time Management (Valmiki Ramayana: 2:100:17;

Sharma 1927: 962; Dutt 1891: 454-455) is relevant to anyone aspiring to achieve

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personal or organizational goal. With respect to the Time Management Shri Ram
advises that a king should prioritize all tasks needed to run the kingdom and ensure
that the high priority tasks are attended to first before all other routine tasks. Similarly
to run a family or an organization, it is important for the leader and individuals to
create a prioritized task list and ensure high priority task are executed first. Keeping
important tasks pending and executing non-critical tasks are sure to cause stress
eventually or even result in missed goals. Shri Ram also asks Bharat to take help of
experts in decision making to ensure tasks are assigned right priority, and that the
tasks are delegated to right experts reducing stress on king’s time. Right delegation to
competent team members ensures that different aspects of a complex or a big task are
handled efficiently. The effect of right prioritization and effective delegation is that of
creating time. Shri Ram cautions Bharat to be always attentive and not be enslaved by
excessive sleep as a king should be awake at the appropriate time. This advice
emphasizes the need for awareness, readiness and responsiveness for any situation
relevant to a person’s role in life. Shri Ram suggests Bharat to think of methods of
virtuous statecraft in the early hours of the day when the contemplative capability is
believed to be in its peak. In the current times this will mean a person should plan his
day by identifying the prioritized list of tasks to be performed, and reflect on the skills
he might need to accomplish the planned tasks. Any gaps in the skills are to be
addressed to optimally use time in the long run. An anonymous story puts this concept
in perspective where a woodcutter is too busy in cutting tree before the night fall that
he forgets to sharpen his axe and wastes significant effort and time. Therefore, the
concept of time management is not limited to figuring out how to slot things in the
daily schedule but also to understand how to become more efficient in doing
important things that are currently taking more time and effort. This is how a person
can transition his lifestyle from working hard to working smart. This concept very
well supports Work-Life Harmony Management.

The concept of return on investment is also discussed in Valmiki Ramayana

(2:100:19; Sharma 1927: 962). It is suggested that those endeavours of interests that
are determined to involve a little effort yet yielding greater results should be given
priority. Such high return on investment tasks should be started immediately and
completed without any delay.

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Finally, for a person to be successful in his pursuits (Valmiki Ramayana: 2.100.63), he
should be skilful in performing right actions at the right time. To be successful in
achieving happiness goals, one has to allocate appropriate time to all three dimensions
of life, which are (Dutt 1891: 456-457) to perform dharmic or virtuous duties, to
acquire materialistic and non-materialistic wealth, and to fulfil just desires. Any factor
ignored will cause stress and disequilibrium to the ‘Basket of Happiness’. In essence
fulfil three purushartha or the meaning of life. Then only a person can reach the
ultimate goal of life, which is moksha or detachment to the worldly objects and
integration with the inner self.

In summary, the essence of Time Management wisdom from Ramayana is to allocate

time appropriately as per the task priority and ensuring that one activity does not
consume disproportionate time, non-essential activity does not become a priority, and
high return on investment activities are given high priority. In the Valmiki Ramayana
(Kumar 2009:4) two important words for Time Management are ‘never’; and ‘now’.
For something that has been identified as important and a priority, the time for action
is ‘now’; for anything that is not a priority but a distraction to achieving priority goals,
the time for action is ‘never’.

In conclusion, the importance of Time Management is evident from the research

analysis, and suggests that for a person to practice all Joyful Living Promoters;
following Time Management principles is absolutely critical. A person may have
intent to live a happy life, and understanding of ‘what’ needs to be done as well as
knowledge of ‘how’ to achieve; yet in the absence of Time Management the intent
will remain unrealized dreams and never become reality. The research has already
identified a prioritized list of critical human goals, Joyful Living Factors, to live a
joyful life. The research has also identified Joyful Living Promoters, which specify
actions to be taken to achieve happiness goals. Therefore, to live a happy life, a
person should slot appropriate time for the Joyful Living Promoters to become part of
his life; and his life to become joyful.

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4.4.7 Stress Management: Managing day-to-day stress

The research survey analysis of Joyful Living Inhibitors shows that ‘day-to-day
stress’ is rated as the top inhibitor. Jain, Giga, and Cooper (2013:4908) in their
research citing (Wright 2007; Sackey and Sanda 2009) as their basis suggest, “Work
related stress has a negative impact on employee job performance, and their physical
and psychological well-being, including musculoskeletal and immune system
complications”. Their research also concluded that stressors can also have adverse
effect on the operational efficiency of resources. Therefore, stress is corroborated as a
happiness inhibitor by the data analysis of the current research as well as the previous
researches done on the similar area. Additionally, a study by Australian Psychological
Society (Casey 2013:28) on ‘Stress and Well-being’ found that three out of four
respondents reported that stress was having some impact on their physical health; and
65% of the respondent reported some impact on their mental health. Out of this, one
in five respondents reported that current stress is having strong or very strong impact
on their physical and mental health. A comparison between 2011 and 2013 reports
show the negative impact of stress worsening over the years. It is also reported (Casey
2013:40-42) that working professional who are aligned well with their work
experience less stress and higher level of well-being at work. Hence, it is evident that
stress does impact physical and psychological well-being. A research team at
Carnegie Mellon University33 has found that chronic psychological stress can
negatively impact body’s ability to regulate the inflammatory response, thereby
exacerbating inflammation oriented diseases such as cardiovascular, asthma and
autoimmune disorders. Therefore, a strong basis exists to link stress with the negative
impact to overall factors of well-being.

The survey results from the current research are inferring that stress is the top most
inhibitor of happiness for the working professional in the current times; and the
referenced research provide evidences suggesting negative impact of stress on the
overall well-being. Therefore, addressing stress becomes critical for successful Health
Management, in addition to addressing it as an inhibitor of happiness. Also, greater
the stress in life, more reactive and less thoughtful people are to the daily ups and

33 Carnegie Mellon University Study http://www.sciencedaily.com/releases/2012/04/120402162546.htm

(June 14, 2014)

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downs of the relationship. Unmanaged stress can lead to depression, which results in a
person losing sense of purpose of life. Workplace stress and relationship stress can
affect work-life harmony. Similarly, health problems for self and family, feeling of
purposeless life, disharmony in work-life equilibrium can all lead to stress. Hence, the
theoretical analysis shows a two way relationship between Joyful Living Factors and
stress. Unmet goals with respect to the Joyful Living Factors can induce stress in life;
and unmanaged stress caused by any reason can also negatively impact Joyful Living
Factors. Hence, managing stress is a foundational factor to live a joyful life.

Analysing the Nature of Stress

Dictionary definition of stress is “a state of mental or emotional strain or tension

resulting from adverse or demanding circumstances”. Hans Selye in 1936 first utilised
the term ‘stress’ to define “the non-specific response of the body to any demand for
34
change”. The experiments done by Selye on laboratory animals subjected to intense
physical and emotional stimuli revealed pathologic changes in the experiment
animals. Long term effect of the sustained stress conditions on these animals resulted
in development of diseases similar to those seen in humans, such as heart attacks,
stroke, kidney disease and arthritis. Selye proposed that many different stressors could
cause the same disease, not only in animals, but in humans as well.

Another interesting definition comes from Dr. Umesh Sharma in his book ‘Stress
Management through Ancient Wisdom in Modern Times’(Sharma 2008: 6-7), which
is, “Stress is the inability to cope up with a real or imagined threat to one’s mental,
physical, emotional and spiritual well-being, which can result in a series of
physiological responses and adaptations.”

Indian ancient wisdom of Ashtang Yoga provides methods of alleviating physiological

and psychological stress in life. The cause of the stress can be physiological related to
injury or threat; psychological like conflicts, guilt, doubts; or emotional like fear,
anxiety, hate, greed, anger - but the effect is first experienced in the brain, followed
by the chemical imbalances in the body resulting in respiratory system and circulatory
system getting into emergency response state called fight or flight mode. The long

34. http://www.stress.org/what-is-stress/

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term impact of stressors on human mind and body is physiological and psychological
changes that may result in health problems.

4.4.7.1 Yogic Wisdom of Pranayama

The yogic approach to stress management is beyond symptomatic treatment of

stressors. Yogic philosophy takes more proactive approach to address and eliminate
the root cause of suffering. According to Yogic philosophy (Bonsel 2011:41), stress is
an imbalance at the mental, physical or emotional level. When the mind is free of fear,
guilt, and hatred; it has the power to heal the body of any ailment. Yogic practices
unleash the potential power of consciousness to live a stress-free, disease free and
joyful life.

The stress and its effects on health have two aspects – the stressor and the human
response to the stressor. One can avoid physical causes of stress by avoiding stress
inducing environment and situations. But that is not always possible. Especially in the
modern times the stressors can be people or situations at home or at work that one
cannot fight or fly away from. The practical alternative is to understand the nature of
stressors and manage the response.

Understanding Pranayama and its Application to Stress Management

The researcher gained understanding of the pranayama, its meaning and the process
from study of Yogdarshan (2.49-53; Jha 1907) and other popular commentaries
(Vivekananda 2011): 33-41; Shumsky 2006: 125-126). The definition of pranayama
is the rhythmic inhalation and exhalation of breath while sitting in the right posture.
Pran is the life force in breath and ayama is the conscious control on pran’s in and
out flow. Therefore, pranayama is the process of conscious control or regulation of
the life force that harmonizes all the movements in the body. Pranayama exercises are
based on various patterns of inhalation, retention and exhalation of breath. As per
Baba Ramdev (2009: 15), “With my own experience I have reached to the conclusion
that regular practice of pranayama leads to control over senses; practicing control
over senses leads to concentration; concentration to meditation and continuous
practice of meditation leads to smadhi – the state of liberation, non-attachment or
eternal enduring happiness. Therefore, pranayama is the seed of smadhi.”

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Inter-working of human nervous system and process of pranayama along with
empirical evidences is documented in ‘Pranayam Rahasya’ or ‘The secrets of
Pranayama’ (Ramdev 2009). The study of principles, processes and the scientific
evidences presented provides an understanding of pranayama’s potential power in
addressing as well as preventing stress. It is possible to manage body’s instinctive
response to a stressor with the practice of pranayama. The body under stress triggers
arousal of Sympathetic Nervous System that results in faster or shallower breathing,
increased heartbeat rate, tense muscles, increased blood pressure and blood flow
diverted towards muscles - away from any system that is not necessary for survival. In
this aroused state, body is prepared for fight or flight against the stressors. When
humans were in forests, the stressors used to be active for short durations and as soon
as the stressor was gone, body’s Parasympathetic Nervous System used to take over
bringing body systems back to equilibrium or homeostasis state. But in the modern
times the stressors are more psychological and can persist for a long duration. This
results in body under stress for extended periods, which leads to reduced immunity,
risk of coronary disease, and depression. Essentially, a physical and a mental state
where a person cannot live in happiness. The solution is slow, deep and rhythmic
yogic breathing or pranayama. With pranayama, one can manage the Sympathetic
Nervous System consciously so fight and flight behaviour is not triggered for specific
stressors. Even if the instinctive response is triggered, practice of pranayama activates
Parasympathetic Nervous System to bring the body parameters back to healthy
equilibrium. Beyond yogic text, modern experimental evidences (Sengupta 2012;
Ramdev 2009: 61-62) show that pranayama helps in maintaining a favourable study-
state of Heart Rate Variability (HRV) and Respiration Frequency – two indicators of
healthy heart and also indicating that pranayama triggers Parasympathetic Nervous
System, reversing stress arousal and re-establishing body’s inner equilibrium
(Pilkington et al. 2005 referenced in Sengupta 2012: 4). Pranayama has positive
influence on human thought quality, which in-turns influences purification of ahar or
food and vihar or behaviour. Therefore a person performing regular pranayama is
more likely to have better sense control and good character. Such person is more
likely to live a life of peace and good health.

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Pranayamas for Stress Management

There are numerous pranayamas with different schools of thoughts having their own
interpretation of Maharishi Patanjali’s Yoga Sutras to come up with a unique
procedure and benefits. Some of these pranayamas are especially suited for stress
management, and their effectiveness to address issues of current times is
experimentally validated by the revered Yogis like Swami Rama, B.K.S. Iyengar, and
Swami Ramdev. All pranayamas are to be performed in cross-legged posture or lotus
posture, with the backbone straight and head well balanced. The conscious inhalation
is called purak, breath retention is called kumbhak, and exhalation is called rechak.
The breath retention can be after inhalation, which is called antah-kumbhak or after
exhalation, which is called bahiya-kumbhak. Also, the inhalation and exhalation
utilised is deep breathing or diaphragm based breathing. The yogic breathing helps in
filling complete lung capability in contract with normal shallow breathing that only
utilises chest muscles for inhalation and exhalation. Various pranayamas are
derived from the combination and time variations of inhalation, exhalation, and
retention of breath.

The key pranayamas that are most effective in stress management and in supporting
holistic wellness of body, mind and spirit are: Bhastrika Pranayama, which is very
effective in maintaining body temperature and invigorating blood circulation.
Kapalbhati Pranayama, which provides (Rama 2012: 29-32; Iyengar 2013: 201-204;
Ramdev 2009: 90-91) several benefits like the glow on face, sharper brain, stronger
heart, efficient lungs, obesity and diabetes management, no constipation, and clearing
of arteries. From stress management point of view, this pranayama helps in
maintaining a peaceful and joyful mind, eliminating negative thoughts, and coming
out of depression. Bahiya Pranayama with Mahaband or Triband (Ramdev 2009: 92-
93) and helps in digestion, helps in managing fickleness of mind and bringing peace.
Anulom-Vilom Pranayam (Ramdev 2009: 94-96), which is effective in strengthening
the nervous system, clearing the arterial blockages, and lowering cholesterol. From
stress management perspective, this pranayama helps in transforming negative
thought process to a positive mind-set, enhances happiness, courage and enthusiasm
in a person. This pranayama activates Parasympathetic Nervous System that reverses
the effect of fight and flight system response. Bhramari Pranayama (Iyengar 2013:

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174) that helps in building concentration, managing mental stress, reverses stress
arousal, and lowers blood pressure. The detailed descriptions of all these pranayamas
are provided in the Joyful Living Workshop section. Effect of Yoga and pranayama is
empirically observed in many recent studies. The studies showing positive impact of
yoga practices on nervous system, endocrine system, cardiovascular system, serum
lipid profile, stress and anxiety - to keep body in healthy equilibrium is well complied
by Sengupta (2012:10) in ‘Health Impacts of Yoga and Pranayama: A State-of-the-
Art Review’.

In summary, yogic practice of Pranayama is a spiritual and scientific process to keep

body and mind in good health. With respect to stress, the research provides principles,
process and evidences of how pranayama can help humans in Stress Management by
responding to stressful situations in a calm manner as well as preventing stress from
entering one’s life. The recent studies have provided modern empirical evidence to
support pranayama as important practice for Stress Management and therefore a
Joyful Living Promoter.

4.4.7.2 The Ancient Wisdom of Mirthful Laughter

The Old Testament (King James Bible) Proverb 17:22 is, “A merry heart does good
like a medicine”. The proverb is similar in sentiment to the popular saying that
‘Laughter is the best medicine’. Immanuel Kant (Cousins 1979: 37) in his Critique of
Pure Reason, wrote that laughter produces a "feeling of health through the furtherance
of the vital bodily processes, the affection that moves the intestines and the
diaphragms; in a word, the feeling of health that makes up the gratification felt by us;
so that we can thus reach the body through the soul and use the latter as the physician
of the former." Sigmund Freud (Cousins 1979: 37) proposed relief theory that
laughter releases tension. He believed that mirth was a highly useful way of
counteracting nervous tension, and that humour could be used as effective therapy.
This theory supports the beliefs that laughter is beneficial for health. This theory also
provides support to coping theory of laughter, which is that laughter can be used as
a coping mechanism when one is upset, angry or sad. Philosopher John Morreall 35
hypothesized the biological origin of laughter suggesting it to be a kind of shared

35. http://www.cerebromente.org.br/n13/mente/laughter/page4.html (June 16, 2014)

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expression of relief at the passing of danger. This also explains why laughter is
proposed as an aid to parasympathetic autonomic system to bring body back to
homeostatic equilibrium or to reverse the body conditions aroused by the body’s fight
and flight response.

Laughter as a therapy

The breakthrough in understanding laughter’s role in facilitating recovery from illness

was first observed by Dr. Norman Cousins as documented in his book ‘Anatomy of an
Illness’ (Cousins 1979:12). He was recovering from a serious inflammation in 1954,
and while undergoing treatment, he remembered reading Hans Selye's classic book,
‘The Stress of Life’. Selye had shown the negative effects of the negative emotions on
body chemistry. This observation triggered curiosity in Cousins’ mind that if negative
emotions produce negative chemical changes in the body, would the positive
emotions produce positive chemical changes? He was curious to explore if it is
possible that love, hope, faith, laughter, confidence, and the will to live can have
therapeutic value? Dr. Cousins (1979:15) started experimenting with positive
emotions and their effect on his own recovery. He discovered that ten minutes of
genuine belly laughter helped him get at least two hours of pain- free sleep. His
experiments also showed that after each episode of laughter, his blood test results
were showing reduction in the inflammation. This discovery suggested that there is a
physiologic basis for the ancient theory that laughter is the best medicine.

The same biblical proverb from The Old Testament Proverb 17:22 36 “A merry heart
does good like a medicine” also inspired Dr. Lee Berk 37 from Loma Linda University
in California to question if the Ancient Wisdom passed down through millennia is
really true. Dr. Berk was also curious to understand if laughter can help humans stay
healthy, recover from illness and as a medical aid? The key question Dr. Berk and his
research team had was if the Ancient Wisdom can be proven in the lab? Their
research looked at the effect of happy laughter on human biology, and the chemicals
produced during laughter. The observation was (Berk et al. 1989) that some of the

36. http://www.kingjamesbibleonline.org/Proverbs-17-22/
37. The source is Dr. Lee Berk’s interview that provides the details of Dr. Lee Berk and his team’s
experiements with laughter and the research inferences.
http://www.superconsciousness.com/topics/health/interview-dr-lee-s-berk (June 5, 2014)

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substances produced during laughter such as endorphins create a feeling of pleasure in
the brain, similar to the feeling of high after doing an exciting activity. The
endorphins also strengthen the immune system that helps keep humans well and
healthy. Additionally, body also has stress hormones cortisol and adrenalin to help
with emergency situations by triggering the fight or flight response. The stress
hormones Cortisol and adrenalin are detrimental to health and wellbeing as they
suppress the immune system to maximize efficiency of the fight and flight response.
This continuous state of suppressed immune system increases body’s vulnerability
towards infections, viruses or even possibly cancers. A happy laughter, just like doing
moderate exercise, regulates the release of cortisol and adrenalin, and increases the
release of the endorphins. The net result is that laughter improves the state of immune
system and promotes health. A study conducted at Indiana State University (Bennett
2003: 38, 42) shows that a brief period of mirthful laughter may be a quick and
effective method to reduce stress levels. Another finding of this study was the
apparent relationship between hearty laughter and improved natural killer cell
activity. Considering the role of natural killer cells in controlling viral infections and
cancers, laughter may be useful as a complementary therapy to reduce stress and to
increase natural killer cell activity in patients suffering from viral illness or cancer.

Utilizing Two Way Link between Mind and Body to Manage Stress with
Laughter

The results of research done by Dr. Berk 38 uncovered that the brain cannot distinguish
between a real and an intentional laughter. The psychological and biological systems
respond to the human perception. The human body’s response to an event is based on
if the brain perceives the event as happy or sad. The research tested brain’s response
at Stanford University’s fMRI (functional Magnetic Resonance Imaging) centre and
found that the same part of the brain got activated for a genuine or an intentional
laughter. The research also observed that the part of brain that was activated during
both types of laughter is the pleasure centre of brain, which gets activated during
exciting and pleasure giving activities. In summary, if a person laughs and perceives it
to be a happy laughter, the brain will respond with happy chemicals. Therefore, a
person in unhappy circumstances or feeling stressed can have a hearty laughter and

38. Lee Berk Interview: http://www.superconsciousness.com/topics/health/interview-dr-lee-s-berk

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fool brain to release stress reducing hormones and happiness inducing endorphins.
Therefore, intentional laughter or perceived happiness resulting in happy state of
human mind and body proved the research hypothesis: “A merry heart does good like
a medicine”.

This idea was picked up by an Indian physician Dr. Madan Kataria in 1995. As he
describes in his book “Laugh for no Reason” (Kataria 2011:12), he combined the idea
of intentional laughter with breath control exercises from Yoga called pranayama to
create a simple yet profound method of stress management and called it Laughter
Yoga. Pranayama is a method devised by the Vedic yogis to bring body and mind in
equilibrium. The description of pranayama is provided by Maharishi Patanjali.
Patanjali Yoga Sutra (1.34) on breath control says that the mind may be calmed by
expulsion and retention of the breath. The breath is shallow and irregular when a
person is in stress and deep study inhalations and exhalations induce calmness to the
agitated mind. Laughter Yoga combines unconditional laughter with yogic breathing
or pranayama. Dr. Kataria utilised Dr. Berk’s research that brain cannot differentiate
the difference between a real laughter or an intentional laughter, and releases
chemicals favourable to promoting health. In Laughter Yoga, belly laughter is utilised
as a body exercise in a group. In a group dynamics, when eye contact is maintained
and laughter is supported by childlike playfulness, the intentional laughter turns real
and contagious. With a simple hypothesis, Dr. Kataria started a Laughter Club in
Mumbai in 1995 (Kataria 2011:34,35). The laughter clubs use laughter exercises as
the source of unconditional laughter. The laughter chants of ho-ho-ha-ha-ha mimics
the same effect of expulsion of breath as utilised in Kapalbhati pranayama to
revitalize cells by providing them enhanced supply of oxygen. Both laughter and
Kapalbhati Pranayama use rhythmic diaphragm movements of the abdominal
muscles. Noble laureate and cell physiology expert Dr. Otto Warburg as quoted by
Kataria (2011: 35) states, “Deep breathing techniques increase oxygen to the cells and
are the most important factors in living a disease free life. If cells get enough oxygen,
the cancer will not and cannot occur.” US Olympic Training Committee observed that
twenty minutes a day of deep breathing exercises escalates athletic performance and is
the single most important factor in the effectiveness of all exercise. Dr. Dean Ornish ,
Clinical Professor of Medicine at University of California and the author of Reversing

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the Disease found (French 2010: 117) that, “Deep breathing exercises are the most
powerful and effective form of stress management”.

The combined benefit of laugher and Pranayama has been observed (Berk 2001;
Kataria 2011:38-41) to tone the digestive system, strengthen the digestive system,
improves immunity and circulatory system along with the stress management and
feeling of general wellness.

In summary, with laughter and yogic exercises of pranayama combined together,

Laughter Yoga provides an overall workout for the body and the mind; promoting an
environment of good health. The essence of the analysis is that twenty minutes of
mirthful laughter along with deep breathing exercises everyday supports the ancient
biblical wisdom that “A merry heart does good like a medicine”. The research
references support the belief that the laughter is the best medicine; and Laughter Yoga
promotes fun filled method of Stress Management to nurture environment for
Joyful Living.

To sum up this section, stress is a cause as well as an effect of physiological and

psychological diseases. Human beings experience stress at the mental as well as at the
physical level. Ashtang Yoga provides methods to address root causes of stressors.
Pranayamas has both preventive as well curative effects. They especially focus stress
management at the mental level and provide practical, easily actionable methods to
live peacefully and joyfully. Similarly, Laughter Yoga provides a complete mind,
body and soul workout. In addition to the benefits from breathing regulation and
physical exercise, mirthful laughter also stimulates endocrinal system to secrete feel
good hormones dopamine and epinephrine.

In conclusion, the Ancient Wisdom provides multiple strategies to prevent stress, or

manage stress effectively. These strategies have been tested in the modern times and
hence can help in addressing day-to-day stress, the most critical Joyful Living
Inhibitor identified in this research. Based on the learning from this research, the
researcher is conducting ‘Stress Management with Laughter’ workshops and the
participants have reported improved feeling of well-being after the very first 60
minutes session. Conducting methodical measurements to establish effect of Laughter
Yoga for stress management program is a potential area of future research.

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To summarise this chapter, this research analyses a few important sources of Ancient
Wisdom and establishes the fact that Ancient Wisdom of the world has time tested
principles and processes to address Joyful Living Factors of the current times. The
Joyful Living Promoters identified in this chapter will become foundation for the
‘Workshop Framework for Joyful Living’. The Joyful Living Promoters identified in
this section offer time tested principles to favourably nurture factors that are
associated with living a joyful life in the modern times.

In the course of this research, researcher also realized that many additional sources
may exist and the wisdom in them might provide more specific solutions in
different socio-cultural context. This observation provides an opportunity for the
scope of future research to analyse more sources to identify additional Joyful
Living Promoters.

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