The document discusses whether concepts in the Vedic texts relate to management. It argues that the Vedas, traditionally seen as religious texts, also contain ideas relevant to management and exchange. It analyzes the first verse of the Rig Veda, finding references to priests, conductors, and invokers who facilitated exchanges, pointing to economics. Management ensures efficient and ethical exchanges between organizations and stakeholders. The Vedas viewed fire as enabling exchange between humans and gods, and rituals as a form of exchange, not just sacrifice. This indicates the Vedas incorporated concepts like relationships, trust, and prosperity - laying foundations for principles of management.

1. Revisiting Vedic
Management
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2. Contd..
Were the Vedas concerned with management?
Or were they concerned with some esoteric exotic doctrine that cannot be
contaminated by mundane concerns like management? It depends on how
you approach the Vedas, and management. Vedas are a set of ideas
manifesting as hymns (Rig-Veda), melodies (Sama-Veda), rituals (Yajur-Veda),
spells (Atharva-Veda) and vast commentaries (Brahmanas, Aranyakas,
Upanishads) on them, that came into being 4000 years ago in Northern India,
were transmitted only orally for the longest time, and started being written
only about 1500 years ago. It has had a huge impact on what came to be
later known as Hinduism. These have been deemed `religious' texts, meaning
they deal with the supernatural, the non-material and hence, the non-
materialistic. And so cannot have anything to with management, which is
materialistic. This divide is a popular one. It's a burden we are really not
obliged to bear.
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3. Contd..
Lets simply decode the first verse of the Rig Veda. Language experts have
concluded that there are older verses in the Rig Veda, but when the books were re-
organized, this verse was located as the first one. A traditionalist will try to exclude
general public people from the decoding exercise using various orthodox reasons.
These isolationist rules were created to protect the sanctity of hymns, but ended
up breeding corruption in the priestly class, much like the License Raj.Again it is a
burden we do not bear in the 21st century . The hymn is identified as Rig Veda
1.1.1, meaning it is the first hymn (rig) of the first poem (sukta) of the first of the
ten books (mandala). The Vedas are not books to be read: that's like saying we read
the Beatles! They were heard and the hymns were imagined as ten concentric
circles of sound aimed at invoking Brahmana. This word Brahmana originally meant
language, that which expands (brah-) the mind (manas). Later in the Bhagavad Gita,
composed 2000 years ago, it is identified with God. The keepers of these hymns
hence of language, and God came to be known as brahmins.
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4. Contd..
The hymn is: agnim-iLe-purohitam-yagnasyadevan-rtuvija-hotara-ratnadhatamam.
The hymn translates as: The fire-god (Agni), I invoke (iLe), the priest (purohitam) of the
exchange (yagna), the deity (deva), the conductor (rtvik), the invoker (hotr), bestower of
jewels (ratnadhatamam). The value given to fire comes from the fact that humans are the
only species that control fire and use fire to control the world around them, clearing
forests to make fields, and to cook food. Fire, in the Vedas, was the middle man, between
the human world and the celestial world of divinities. The priest, the conductor and the
invoker were all middle-men between the yajaman, who was conducting the ritual, and the
deity or devata. The yajaman would invoke the divine and make offerings to him and then
ask what he desired: jewels in this case. We can argue that these are mystical verses and
the `jewels' are actually `knowledge'. Shri Aurobindo of Pondicherry translated the word
`ratna' as `ecstasy'. But essentially this hymn drew attention to an exchange: exchange that
is the corner stone of economics. Animals do not exchange. That's not entirely true:
chimpanzees and vampire bats are known to trade, but nothing on a human scale.Yagna
was seen as the cornerstone of culture (Sanskriti). Management is about making these
exchanges efficient and effective.
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5. Contd..
Exchange happens between shareholder and the organisation, between employees and the
organisation, between customers and the organisation, between the state and the
organisation.When exchange favours one side over the other we speak of inefficiency , or
exploitation, or the absence of ethics. All the various directors and managers and supervisors and
team leaders of an organisation play are the purohitams, the rtviks, the hotras, all participating in
the exchange.German Indologists of the 18th century wrongly translated the word yagna as
sacrifice. This meant one group of being exploited as it was expected to `give' without `getting'. But
this word has glamour in the religious world and so a preferred translation even amongst those who
conduct yagna.
We want to be seen as `givers'. But the yagna is as much about `getting'. Not tak ing but getting. So
yagna is not quite a contract, that is the cornerstone of mod ern management, and contract as an
idea comes from Abrahamic mytholo gies, not the Vedas. The deity is under no contractual
obligation for there is no regulatory authority out there to whom we can petition in case of breach
of contract. It is all about trust between the buyer and the seller, the seeker and the hoarder. When
there is decent exchange, relationships thrive and society prospers. That is the direction in which
the first hymn of the Veda takes us.
The author writes and lectures on rele vance of mythology in management. He is the author of
Success Sutra: an Indian ap proach to management
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