Entrepreneurial Leadership

Entrepreneurial Leadership

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            The ever enduring excuse to explore, ensuing espials; and incessant inquisitive intellect inducing incidental inventions have been the duple dictates determining the development of human race. The sequent sophistication of life delimitated by didactics and trade; aiming at bourgeois betterment and build-up have blossomed out new boulevards of professional value proposition. Mankind has tread a long way from patrimonial vocation. The intellectual exhibition of dynamism in response to keyed out latent demands of the target segment has metamorphosed traditional business models.

            The introduction of promissory notes as legal tender has dislodged the focus of business. Business as an activity is no longer constituted on correlative coincidence of desiderata; but has become a vehicle to accumulate wealth. The emergence of marketing as a strategic splurge has reaped singular success in the psychological domain; feigning luxuries as inevitable needs. The saturation of efforts in differentiation based on products; associated services; intangible worthiness of brands has resulted in repositioning business as an offer of solutions that nurture silver bullets.

            The surmounting of business as a professional activity; compounded by the opening up of world economies to resources and products under the auspices of WTO has resulted in the unification of markets. The concomitant compounding of competition demanding admirable answers at attractive assessments has resulted in convergence of core competencies and refined processes. Placebo effect is the distinct demand of skills and associated virtuosic acumen that nurture an exhaustive endeavour in ensuring mellowed productivity at moderate costs.

            Economic prosperity of a business enterprise is stringently strung-out on the sensitivity shewed by its offer of solutions, to create strategic value in sync with the a la mode demand dictums of the target segment. The demand push of the market has manoeuvred the focus of management from money, machinery and meritocracy to adaptability in demanding situations. The impetus provided by governments in facilitating and aiding new ventures borne of ideas and solutions resting on adaptability to demand has resulted in the proliferation of micro, small and medium enterprises (MSMEs).

            The thriving medium of MSMEs is the ability to perceive latent and/or derived opportunity and the professional expertise to exploit it; luxuriating on the supportive legislative initiatives. Statistics project that around 600 million jobs need to be created by 2025 to employ the then eligible work force and MSMEs are envisioned to pronounce the requisite rilievo. The mushrooming business entities causing market turbulence and increased incidence of competition among players has eventually crafted a refreshing leadership style termed 'Entrepreneurial Leadership'.

            The substratum of Entrepreneurial Leadership is the ability to creative destruction of existing processes vouching value to suit the dynamics of evolving demand. The skill in necessitation is the acumen to manage the available resources strategically attempting advantage withal opportunistically. The ensuing metamorphic ability of the enterprise to reinvent and remain relevant is reliant on the reflective abilities of the participating professionals at their exclusive assertive limits. The singular chief character of a successful entrepreneurial leader is a vibrant and vivacious social cognition.

            The duple determinants of an efficacious entrepreneurial leadership is the skill to visualise and presage an alluring scenario thereby enlivening and influencing the team of professionals with the necessary skills to achieve in reality the make-believe construct. Result is an integrated approach to synthesis of information, leading to insightful ideas, thereby innovating invigorated deliverables that deepen the target segment. The thus created economic opportunities reinvent and render a strong brand identity and differentiation amidst competition while remaining a potent barrier to emulate.

            The tetra towers that sustain a successful venture borne out of entrepreneurial leadership is Vision, Influence, Planning and Innovation. The critical criterion is the ability build on strengths and resources churning out enticing deliverables. Business units borne out of entrepreneurial efficacy are small in scale, limited in resources, fragile in organisation structure, mapped out on calculated risks; albeit contribute significant economic value to the society. The basal profile of an employee in such an organisation is the ability to learn on the job and through existential modalities.

            The impact of entrepreneurial crusades of MSMEs in the education sector is the commercialisation of research activities undertaken in universities. Concentrates of learning, education, and academic research in an effort to remain relevant, insure inevitability and induct investments; have been impelled to instruct nodes of intersection with the industry, especially MSMEs minimising the distinction between academic researchers and entrepreneurs in terms of information and technical noesis. The cascading effect is the proliferation of Professional Entrepreneurial Consultants.

            Entrepreneurial orientation in a professional, in principle; is a process construct to research, redefine, reclaim existing processes and deliver soothing solutions that corresponds demand. The principal undercurrent of nurturing the trait of Entrepreneurial Leadership in a professional is the ability to concentre proposal, purpose and performance. Strategic Business Units that spring within an existing parent company upon a worthy argument of entrepreneurial ambit based on demand dictum of the market has created a unique classification termed 'Corporate Entrepreneurial Ventures'.

            The substratum of Corporate Entrepreneurial Ventures reflects on the disposition of the employees in the organisation at individual level and/or as a team to remain interpersonally supportive; perceive new business opportunities and the possibility to create economic value to the stakeholders. The ability to unite as a team, converging on an idea, without a leader; to build upon, transform and innovate in response to the dynamics of the market would passively infuse a lean organisation structure annihilating hierarchy and seniority; to pivot and revolve on effective economic value creation.

            The stabilisation of such venture teams possess the inherent capacity to transcend the boundaries of organisation and redefine the present employment scenario; wherein a professional, instead of being identified with an organisation and/or industry; is plotted based on the highly precise and fine tuned skill-sets possessed that garner professional and economic value to oneself in the market. The future belongs to professionals who nurture the trait of entrepreneurial leadership in oneself. Continuous learning to gain relevant skills in vogue to associate with multiple companies and/or professionals on contract terms, treading the path of professional independence; guaranteeing maximum economic value is the presaged future.

Ternion Salvage

Ternion Salvage

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            The mystery of universe is indeterminable to the noesis of common man. Even so, based on the levels of one's reflective analysis; multiple theories on the origin of universe and life on earth has been asserted. Developments in atomic science has ascertained homogeneity of every entity at the sub-atomic level. The results arrived through scientific research is found to extol the propositions of Sanathana Dharma. Still, the fact remains that the posits of Sanathana Dharma transcends the reach and dimensions of scientism.

            The sole objective of every human activity is to secure peace. Irrespective of the activities decreed, the purpose of any religion is to steer the human mind to rest in peace. Peace is a state when the mind is subdued and eventually dissolved due to devoid of desire. The duple substratum of desire is perception of duality and the thought of performance. As long as the mind perceives another object, the seed to emotions is sown. Peace is unattainable up to a time the mind oscillates amidst feelings of sorts.      

            Among the multitude of religions that prevail, the gravity of Sanathana Dharma is in its ability and practicality to dismiss the human mind from external stimuli in a phased manner. The consequential perception of the vacuousness of materialistic pursuits grants absoluteness in attitude, articulation and actions. Absoluteness is the singular quality that bestows inaction in action; hence eternal peace. Sanathana Dharma has asserted two succeeding levels of psychological maturity to peace.

            The penultimate stage is termed as the "Maarjhaala Kishore Nyaaya"; wherein the attitude of the sadhaka is akin to the instinctive nature of an infant cat. The assertion is to remain psychologically detached from every human effort and opine each experience as divine blessing; irrespective of materialistic results. Just like the effortless nature of a baby cat, when the sadhaka repudiates one's experience and efforts, gains tranquillity. Psychologically, though actions are performed through the sadhaka, mind remains aloof.

            The substratum of such a psychological disposition is the clarity in thought that every activity is as ordained by the divine; hence free will and emotions arising out of attachment to circumstance is an illusion. The detachment gained thus stabilises the mind on the activities to be performed as one's duty. However, since the severity in spirit is unfeasible to the common man doused in the thought of performance and possession; the Sanathana Dharma has asseverated a stepping stone – the "Markadaga Kishore Nyaaya".

            The elegance of Sanathana Dharma is in its sensitivity and compassion to empathise with the psychologically immature sadhaka overpowered by the sense of performance and possession. Hence the dictum of rituals and activities aim to manoeuvre the mind towards the various forms of the divine. The attitude, articulation and actions that revolve around the thoughts of the divine, owing to the acknowledged supremacy of the deity adored subdue the mind, maturing to the "Maarjhaala Kishore Nyaaya".

            The averment of the rituals and prayers as decreed by Sanathana Dharma that aim to demand the grace of the divine canopied under the "Markadaga Kishore Nyaaya" slakes the mind due to the psychological displacement of anxiety to the celestial. The objective of this philosophy is to clasp one's mind on the divine as firm as the natural grip of a monkey. However, in reality the human mind is akin to the nature of a monkey on all materialistic aspects, except clinging on to the divine.

            The immaturity of the sadhaka; to remain steadfast on the ultimate truth – Adwaitham, to perceive every incident and accident as an enactment of the universal singleton, due to the provoking thought of performance and possession; and the inability to decoct and manoeuvre one's mind exclusively on the celestial, has generated the need to an alternative route to salvation. The benevolence of Guru is the link of compassion between the aeonian pronouncement of Sanathana Dharma and the envisaging escapist attitude of the sadhaka.

            The external similarities in the human form of the divine as Guru, establishes a profound link with the ideating sadhaka to influence and initiate on the righteous path to salvation. It was at one such eventful moment in the history of the human race; did the universal Guru – Sri Adisankara appeared to prehend the rapscallion mentality of the escapist sadhaka immersed in wishful thinking. The result is a splendid orison invoking the blessing and beneficence of the divine.

            Just as the dictum of Sanathana Dharma – the "Markadaga Kishore Nyaaya", Sri Adisankara accepts the vacillating human mind to resemble an infant monkey. Even so, citing the expression of the divine form – Lord Shiva – a Brahmin who begs for alms; alludes to appear as monkey charmer! The GURU creates a symbiotic relationship between the human mind that vacillates like a monkey capable of domestication by the divine grace alone; and concurrently escalates the stature of Lord Shiva to smoothie than a mooch!

            The inherent profound inference is the fact that even the occurrence of the thought on the celestial is dependent on the grace of the divine. Hence free will is negated in totality. Either the ability to remain a detached spectator to the incidents in one's life journey as the game of the divine, or the belief in engaging efforts to secure the divine grace; is a mere reflection of the benignity of the divine. When the mind subsides; fate appears to guide, hence peace; else fate appears to coerce, hence trauma. Fate reigns.

            The postulate of Sanathana Dharma is a predetermined chain of events, as the frolic activity of the divine. The other life forms are designed to lack reason; hence act on instinct or remain dormant to development. The experience of psychological peace or pressure by a human is due to the presence of intellect. However, depending on the direction of flow and application – peace when directed inwards to realise the cosmic caper of the universal singleton; else trauma when exerted externally to examine and experiment materialism.  

            The primary route to redemption is the perception of Adwaitham, unimaginable to every common man. The secondary route to salvation is to situate one's focus and functionality firmly on the divine – an impractical totalisation. Supplication of the celestial to nest and nuzzle one's thoughts and actions on the divine ensures present practical possibility – the ternion salvage!

The Cogently Divine

The Cogently Divine

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            The mystery of this universe is unfathomable through rational analysis. Human intellect is ever enervated in extricating the enigma enveloping the egression of life. However, cognition on the origin of life and its consociated conundrum has always been available amidst humans in the form of the Veda. The crowning annunciation of the Veda is Adwaitham – the singularity of the Aathma that permeates every animate and inanimate entity of the universe.

            The practical application of the Veda is the focus of the Dharmasastras. The cognitive content of the Dharmasastras is to curtail the skiving temperament of the mind towards sensual pursuits. The result is the attainment of psychological steadiness termed moderation. Attaining moderation in attitude, articulation and action is the vital link that connects the known materialistic worldly experience called Dwaitham and the unknown ultimate termed Adwaitham; the eternal substratum.

            The ability to reason is the prime factor of differentiation that hails the supremacy of humans over any other life form. However, it is the sole thriving medium for the perplexity in antagonistic recalcitration between the theists and atheists. Hence the evidence that substantiates the colossal maltreatment to a vital calibre of humans. The progress of developments in scientific research has opened the doors to cogent evidence that manifests the sensibility inherent in religious activities, effectively minimising the prevailing conflict.

            For instance, when people with scientific temper considered the universe a flat plate; Maharishis have always professed that the creator of this universe is termed "Brahma"; and the product created by him is "Brahmaand" indicating that the universe is elliptical, like an egg. Also, when scientific episteme considered that it was the Sun that revolves the Earth, the postulate of Maharishis the "Gaurava – Laagava Nyaaya" envisions Sun and Earth in the Guru – Shishya relationship; hence it is the latter that revolves around the former.

            Such significations sensibilise that the abilities acquired by humans through reasoning and rational reductionism must be exercised and enforced with respect and regard to the Veda. Factually, the Veda transcends every religion. The popular belief of Sanskrit being the language of the Veda is erroneous. The Veda is a collection of sound in a systematic format called "Chandas". Chandas is a terminology that indicates a measurement of sound – Metre. Chandas is the source of the language – Sanskrit.

            It hence can be extrapolated that sound is the educated emanation of the entire existence. Decrypting the sound in its own course towards source point is the purpose of the Veda. Dharmasastras aim to qualify the human body, mind and intellect to effectively handle the Veda. The idea of containing the Veda as belonging to a specific religious belief is incorrect and neritic. For instance, the practice of circumambulating deity in temples is a conscious replication of human's significant subconscious activity.

            Every entity on this planet irrespective of religion and/or level of cognition, circumambulates the Sun subliminally. Even the calculation of one's age, whether theist or atheist; is a mere count of such circumambulations! The essence of the Rig Veda can be inferred as hailing the supremacy of "Agni"; as, the beginning and conclusion of Rig Veda refers to "Agni". The gross visible "Agni" is the ball of fire – the Sun! The wisdom on the impermanency of materialism is the subtle "Agni" that cauterises desire in one's mind.

            The religious practice of "Aathmapradhakshinam" performed during the conclusion of worshipping any deity is the facsimile of the axial gyration of the planet Earth that we have inhabited; hence a subconscious act of every human! The practice of Sarvaangapradhakshinam in temples, is a conscious combination depicting the rotation and revolution of the planet Earth around an influencing object – the Sun. The concept of destiny that nullifies every human effort evidences the fact that the rotation and revolution of planet Earth is executed and sustained by the gravitational pull of the Sun!

            Limiting the Veda as belonging to a specific religion and the denouncement of an ultimate source termed 'God' is an act of infantilism. The intellectual development of humans is a contrivance that must adhere to appropriate methods of implementation to remain welcome and utile. The Dharmasastras describe an omnium-gatherum of life forms associated with the divine; however, the status of explicit divinity is accorded to two specific beings – the cow and the elephant. Scientific and rational analysis of the beings – cow and elephant with regard to the Veda and the Dharmasastras indicate their supreme qualities that must be imbibed and utilised for human welfare in an apposite manner.

            The versatility of the elephant to lift huge objects as well as miniscule stuff marks its uniqueness. Being a vegetarian, devouring discarded dry twigs; despite its somatic strength and retentive abilities, the disposition of the elephant to remain convivial, authenticates its divinity. The excreta of every living being emanates foul odour, except the cow dung. The antiseptic properties of ash obtained from dung is proven. The smoke that emanates out of incinerating cow dung along with ghee has the ability to circumvent the harmful radioactive emissions; larger the benefit when accompanied by Chandas.

            Owing to its nativity and indigenous availability, the gaseous fuel obtained from bovine dung is an excellent replacement to the imported petroleum based energy. The milk obtained from purebred native cows of India termed A2 milk, finds similarity to human milk; hence nutritious; unlike the yield of hybrid cows. It is reported that the compost manure prepared from the dung provided by a single bovine animal is sufficient to nourish at least quartette acre of dry land. The demand for providing such a utility is the stubble that is otherwise discarded waste.

            The dung and urine of cow are integral elements assisting the process of ayurvedic preparations. Economically, the amount of dung obtained from one bovine upon desiccation is fuel equivalent of wood from sextuplet hulky trees. Hence the proper focus of utilising dung is in preserving the green cover of the Earth. Butchering the bovine for its flesh and skin; than utilising the dung provided aplenty 'womb-to-tomb' that preserves forest; is an anserine act.

            It is an age old practice of cleaning utensils with the eco-friendly ash of cow dung than the high-priced synthetic detergents. India has always remained and identified as a source of spirituality to the entire world. The essence of spirituality is humility that bestows the ability to live in peace and harmony with every living being. The technological developments in India must adhere to the utilisation of its natural resources in a sensible manner amicable to every other live entity.

            Managing Balance of Payments, and aiming surplus in exports; lacking focus and efforts to sustain the spiritual spine of India would effectually exterminate the soul of the world. Concisely, the issue is neither the call of a single religion and its followers; nor addressing the demand for a specific product in the world market aiming the nation's economic prosperity; rather validating the sensitivity of humans in their abilities to ratify decisions and activities that vouches sensible derivation of value and utilities, which in course furthers amity among every living being – not just humans.

Unless and until the value of value is valued; sensible and sustained progress is inconceivable!

Charity

Charity

© Sabari Ganesh; “All Rights Reserved” 
authorsabariganesh@zohomail.in

 https://sarahah.top/u/authorsabariganesh

            Charity is defined as any activity of assistance that intends to benefit the necessitous and the deprived at large. Charity is portrayed to uplift the people belonging to the lower strata of the society. In today's modern world, charity has assumed umpteen number of forms and applications that is publicised to aim at public good. However, the very unfortunate reality is the widening of the economic divide and increased incidence of the destitute. Despite the multitudinous acts of charity, the proliferation of the underprivileged and impoverished indicates the futility of efforts or a misplaced focus.

            Charity as an act of alleviating the inadequate and the suffering was never a new concept to the followers of the Veda. The Veda is the source of every scripture of Sanathana Dharma. Krishna Dwaibhayana, who detailed the Veda, consequently called Ved Vyasa; summarised its essence thus -

"Slokaarthaena Pravakshyaami, Yathuktham Granthakodishu;

Paropakaara Punyaaya, Paapaaya Parapeedanam."

            It infers; every scripture of Sanathana Dharma in essence dictates that one should serve others in the good of mankind to earn merits; or if to pile up sin, hurt others. Service executed in the good of humanity termed charity, is precisely the substratum and crux of every activity as decreed by Sanathana Dharma.

            A prudent analysis of the verse details with clarity that the proper focus and tangible result of charity is not alleviating the poor or bringing solace to the suffering; rather an effective means to accumulate merits for oneself. Superficially the ideology may seem selfish and contained. Yet still the underlying principle is the profound truth that any endeavour in the pretext of charity is an act of hypocrisy, unless one gains humility. An in depth analysis is imperative to fathom the complete dimensions of charity in its totality.

            Any effort of charity is unidirectional and unsolicited; from the benefactor to the beneficiary. The latter may not need or desire or approve the former's assistance. The efforts of charity may not necessarily serve the intended purpose upon implementation. Even if did; it is an elementary truth that any effort of charity provides only transitory solace to the destitute. However, the positive intentions of the benefactor - the demonstration of empathy and benevolence; effectively removes the ego in oneself, aiding the germination of humility. Humility is the supreme merit and the essence of spirituality.

“A bone to the dog is not charity. Charity is the bone shared with the dog, when you are just as hungry as the dog.” - Jack London

            Humility is the singular virtue that grants vision to perceive the intrinsic ephemerality of life and its associated grasping pursuits. Unless charity becomes an integral element of a person's daily routine, duty; germination of humility is impossible. The self-gratification and pride arising out of the acts of charity coupled with the praise of people would eventually result in the proliferation of desires in the benefactor's mind. Any human activity becomes impure and tarnished, when the mind wobbles around the results, and the benefits that would accrue upon completion of the task.

            The efforts of charity exposes the benefactor to the multitudinous suffering people experience in their life; thereby exerts a distinctive influence to perceive the inherent flaw of impermanency in acquisitive comfort. The prime benefit of charity to oneself is not name or fame but becoming expansive. An expansive mind transcends the psychological barriers of caste, creed, wealth to perceive humanity. The perception of humanity enables stability of mind even amidst psychological turbulence that averments the ethicalness of the activities performed.

“It's not how much we give but how much love we put into giving.”  - Mother Teresa

            The Veda accords much importance to the accumulation of merits, as it is the substratum of one's birth. The experience of pleasure or anguish in a person's life time depends on the accumulated merits or demerits. Hence in spite of the benefactor's efforts of charity, the beneficiary is destined to exhaust one's own karma by experiencing pleasure or agony. Hence the focus is certainly misplaced if the benefactor claims that the ultimate result of charity is to succour the needy. Even in gross materialistic terms, it is apparent that any effort to satisfy the basic wants of a person offers just a fugacious relief.

            Activities that are decreed by Sanathana Dharma; when performed with humility as one's moral duty; gradually erodes the substratum of desire. A desire free mind accomplishes clarity of thought and empathy. The explicit result of charity is to cleanse one's own mind that has so long been cluttered with desires. The moment a desire crops up in a person's mind, the intellect rushes to materialise it. Up to the time of the satiation of desire, peace of mind is lost. A desire free mind is the substratum of peace.

            In the present scenario, the proliferation of charitable institutions as a class of their own indicates the colossal deviation of man from the chartered route as prescribed by the Dharmasastras. The ancient undivided, joint family system played a pivotal role in keeping a check on social evil. Nurturing even distant relatives as the natural way of life had kept a check on the proliferation of the destitute. The presence of ancestors and distant relatives in a family provided the younger members, information on the traditional family value systems and psychological support.

            The economic focus to fulfil the fundamental necessities of every member of the joint family had effectively distanced the life style of people from philistinism. The psychological substratum of charity - empathy towards another living being; was natural. Compassion and tolerance was wide prevalent among the masses that ensured every indulgence, ethical. In the present era of nuclear families; with cupidity at its core, serving up even one's parents are considered onerous. The incessant avaricious materialistic pursuits as a means to happiness; converting every possible luxury into necessities have devastated the subtle niceties of forbearance and contentment achieved through a simple life style.

            The efforts of charity as claimed by the benefactors have failed to generate the requisite benefit, as they are marred by hypocrisy and self-deceit. Ethics as the substratum of charity is long forgotten. Businesses shun from ethics; are operated as a tool to profiteering. The propaganda of charitable institutions, and the corporate social responsibility of companies have secluded charity from the main stream human indulgence. Monetary wealth has become the substratum to charity only to be identified as an activity belonging to the super-rich. Charity in effect has been condescended to gain popularity that adds positively to business.

            When the acts of charity are used as a differentiating tool to maintain pre-eminence amidst competition in the name of corporate social responsibility; adulterates the very principle of charity. The inherent hazard of exhibiting a lavish life style in a society is the piling up of desires in the minds of the percipient. When they fail in their efforts to match the exhibited social status of their opinion leaders, resort to unethical methods of self-gratification resulting in the proliferation of social evil.

            The prime objective of charity is to eliminate the evil that crops up in a person's mind due to one's inability to meet the basic essential demands of life. The explicit result expected out of the efforts of charity is the removal of hatred and malice in a society that has popped up due to the inability of people to meet even the essential requirements to stay alive. Hence it is imperative that any effort of charity focus on life sustenance factors than desires. Humility, the greatest virtue is attainable as an effective outcome of charity only when the efforts undertaken are not publicised.

“The best portion of a good man's life is his little, nameless, unremembered acts of kindness and love.”  - William Wordsworth.

            Charity begins at one's own mortal frame; as it is mere hypocrisy to undertake efforts of charity while maintaining a lavish life style. The rudimentary aspect of extravagance is the wavering of mind to acquisitive comfort that is antagonistic to the elementary objective of charity - Humility. The cradle step to a full-fledged activity of charity in real sense is to minimise one's own dependence on materialistic comforts as en route to peace of mind.