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PRAVRAJIKA BRAHMAPRANA

Swami Vivekananda’s Leader-Management Model in the Math and the

PRAVRAJIKA BRAHMAPRANA

ho would have thought that application—beyond caste, creed, and , recognized country in its service to the underprivileged. Win the Ramakrishna- Furthermore, Vivekananda’s unitive tradition as a knower of Brahman and World experience, which unveiled his vision to Teacher, would be considered as a model in perceive the one Self in all, awoke within today’s world of leader-management? him a compassion for humankind which However, if we stop to consider what surpasses normal human empathy. In 1893, nirvikalpa samàdhi is—a unitive experience before leaving for the Chicago that transcends body, mind and ego, coming Parliament of World Religions, back from which the knower experiences Vivekananda disclosed to his brother , one’s true Self (the âtman) as one with Swami , who preferred Brahman and the world as a manifestation of contemplative life to public service: Brahman—then we may begin to “‘Haribhai, I am still unable to understand comprehend how universal Vivekananda’s anything of your so-called religion.” Then vision was. It transformed the Swami’s outer with an expression of deep sorrow on his perception and became the transcendental countenance and intense emotion shaking field of his consciousness from which all his his body, he placed his hand on his heart and thoughts and actions rose and fell—a added, “But my heart has expanded very consciousness, universal in application to much, and I have learnt to feel. Believe me, I any sphere of life he chose to apply it, feel intensely indeed.” His voice was choked including the field of leader-management. with feeling; he could say no more. . . . In fact, as this paper will attempt to Swami Turiyananda was also overcome. . . . demonstrate, Vivekananda’s non-dual “Are not these”, I thought, “the very words experience also empowered him to and feelings of Buddha?” . . . I could clearly assimilate it in a solid master plan of a perceive that the sufferings of humanity reform Math and Mission in India.1 Today were pulsating in the heart of Swamiji: his this twin organizations stand, universal in heart was a huge cauldron in which the their principles (within its monastic sufferings of mankind were being made into community it honours a diversity of Chosen a healing balm.’2 Ideals and incorporates a breadth of four Vivekananda brought this love to bear yogas as prospective spiritual disciplines), on his leadership decisions and managerial democratic in structure, and far-reaching in interactions which galvanized his initially

16 Bulletin of the Ramakrishna Mission Institute of Culture  August 2017 SWAMI VIVEKANANDA’S LEADER-MANAGEMENT MODEL IN THE AND THE RAMAKRISHNA MISSION small band into an army of dedicated all the more remarkable. The Smithsonian workers. The Swami often stated that he Institute acknowledged in its 1976 National needed just ten of twelve smart young men Portrait Gallery: ‘At [the 1893 Chicago who were ready to renounce everything for World Parliament of Religions], the Swami the welfare of others and could sacrifice charmed audiences with his magical oratory, their lives by applying his ideals for their and left an indelible mark on America’s own spiritual welfare and for that of their spiritual development.’ By the time the country. Then fired with burning faith, he ‘Cyclonic Hindoo Swami’ returned to India would be able to ‘turn the whole current of after three years of post-Parliament classes thought and aspiration of his country into a and lecture tours, having initiated at least new channel.’3 several thousand aspirants in a meditation How could such a dream materialize? mantra practice,8 his homeland greeted him Vivekananda was an innovative leader- as a national hero who had vindicated India manager. In 1897, when the Ramakrishna to the world.9 Mission was still a fledgling organization, he Furthermore, with the remaining seven instructed his disciple Swami years of his short life, the Swami went on to : ‘[H]old a meeting to marshal into existence the advent of the consider, “how we can reap the best Ramakrishna Math and Mission, a permanent results out of the small means at revitalized monastic Order and spiritually- our disposal.” Let all have notice a few days inspired service-centred Mission that lifted before and let each suggest something and traditional Indian out of discuss all the suggestions, criticizing them; hermitages, caves, and cloistered Maths and and then send me a report.’4 Here into Maths often connected with Vivekananda’s leadership morphed into sevashramas, where served in management skills that optimized the small schools, hospitals, and orphanages for the team’s time, manpower, and creativity by underprivileged, or were temporarily posted (1) suggesting ideas, (2) critically to disaster-plagued areas of India. This evaluating and selecting the best plans, and revolutionary model of monasticism broke then (3) discerning their strategic fit into the the mould of what it meant to be a Vedanta mission. Brainstorming, popularized as a monk in a traditional Order of sannyasins. management tool in the 1940s by advertising Instead, along with traditional scriptural executive Alex Osborn, creates team study and devotions, Vivekananda synergy that Vivekananda could foresee as a introduced a practical Vedanta called sevà useful method to stimulate innovative ideas.5 yoga, work performed as worship of the one Historian Asim Chaudhuri stated: Self in all. In doing so, the Swami harnessed ‘Leaders do the right thing, and managers do the non-dual goal of jnàna yoga things right.’6 Vivekananda did both. At a (knowledge) to the methodology of karma time when Hindus were imitating their yoga (selfless action) in order to set jnàna conqueror, the , by adopting yoga in action through service to the ‘living scientific atheism and succumbing to god,’ the poor and underprivileged of India. missionary evangelism,7 while most Vivekananda foresaw that this path would Westerners viewed as an not only bring joy to the giver but elevate the idolatrous, mind-boggling religion, receiver, not only physically and Vivekananda’s mark in India and the West is intellectually, but also spiritually—and

Bulletin of the Ramakrishna Mission Institute of Culture  August 2017 17 PRAVRAJIKA BRAHMAPRANA

thereby serve the nation. Vivekananda’s Growth’ further clarifies Vivekananda’s revolutionary methodology of Advaita leader-managerial success: ‘If you develop Vedanta in action achieved recognized yourself, you can experience personal spiritual and material results. success. If you develop a team, your At the turn of the 20th century, with organization can experience growth. If you Swami Vivekananda’s blessings, develop leaders, your organization can Kalyanananda and Nishchayananda, worked achieve explosive growth.’14 Vivekananda tirelessly to establish a dispensary for had the foresight to develop a leadership sadhus, the poor, and untouchables in within the twin Ramakrishna organizations Kankhal, at the foothills of the Himalayas. that would safeguard their future. On 30 At first, orthodox sannyasins of the January, 1901, the Swami executed a Trust Shankara Order shunned both swamis as Deed, vesting all the properties ‘scavenger monks’ for defiling themselves in a Board of Trustees consisting of his by not only breaking caste, but touching eleven brother-disciples, excluding himself excreta. However, Swami Dhanaraj Giri, the and his own disciples in order to prevent any esteemed Abbot of the Kailash Math of the future legal complications. Swami Shankara Order, observed their selflessness ’s History of the and, in 1903, encouraged two wealthy Ramakrishna Math and Mission, further businessmen to help finance the construction elaborates: ‘In the Trust Deed there was of a Sevashrama for the swamis’ medical provision for the election of a President by relief work. Around the same time the Abbot the Trustees from amongst themselves, to also invited both the swamis as his honoured hold office for two years only.’15 Afterwards, guests to a traditional congregational feast of Swami Vivekananda resigned as President the Shankara Order.10 By receiving such of the Order in favour of Swami support and recognition, the Ramakrishna Brahmananda, ‘thus divesting himself of all Order and Vivekananda’s reform authority.’ monasticism became officially accepted by In his book Vivekananda—a Born the traditional Shankara Dashanàmi Leader, Asim Chaudhuri further expands sannyasins. how the Swami energized and ensured the Jack Welch, ex-CEO of General organization’s future leadership by utilizing Electric, defined a leader as someone with its youth and rotating leadership: (1) a clear vision for organization, (2) the He [Vivekananda] held that unless they ability to communicate that vision, and were given freedom of decision in their (3) the ability to manifest it into reality. sphere, with responsibilities to shoulder, This was Vivekananda.11 Records show that they would never learn to stand on their own the Ramakrishna Math and Mission feet and work wholeheartedly for the cause. continued their vigorous growth from the They formed themselves into a body and time of their inception12 until today,13 well elected a superintendent from among over a century after the Swami’s passing— themselves every month. The organization had apparently adopted, presumably with his with over 179 official branch centres approval, the concept of a “Self-directed,” throughout India and the world, including or “Self-managing” team (with “Rotating America, as well as hundreds of unaffiliated Team-appointed Leader”) long before it centres worldwide. came into vogue in the late twentieth- John Maxwell’s ‘Law of Explosive century business world and was then touted

18 Bulletin of the Ramakrishna Mission Institute of Culture  August 2017 SWAMI VIVEKANANDA’S LEADER-MANAGEMENT MODEL IN THE RAMAKRISHNA MATH AND THE RAMAKRISHNA MISSION

as “a tool for the twenty-first century.”16 A servant leader

‘Rotating leadership,’ Chaudhuri However, Vivekananda was also a explains, ‘encourages involvement and servant leader. In the 1970s, Robert development of each team member, it Greenleaf, in his book Servant Leadership, nurtures a culture of equality, and eliminates popularized this model: ‘The servant leader the possible hazards of status accumulation is servant first. . . . It begins with a natural or a self-serving mindset. . . .’17 feeling that one wants to serve, to serve first. Vivekananda not only promoted others This conscious choice brings one to aspire to to positions of a broad-based ‘team’ lead.’23 Such self-sacrifice was modelled in authority, but he also introduced a Vivekananda’s life. In May 1898, a few democratic system of government into the months after the land for Belur Math had Math’s organization to further stabilize and been purchased, a Calcutta plague broke out ensure its future growth. Furthermore, in and the Swami vowed to serve those who 1897, he formulated the ‘Rules and were stricken, even if it meant selling the Regulations of the Ramakrishna Math’ to newly purchased Math grounds.24 systematize monastic training.18 Fortunately, this never became necessary as In 1894 the Swami wrote from the US to sufficient funds soon arrived. his brother-monk Swami But what is important to note here is that : ‘A leader is born,’ he Vivekananda, an adept in , stated. ‘Do you understand? One must be thereby focused on the means (whole-souled dàsasya dàsa—a servant of servants, and selflessness), knowing full well that the right must accommodate 1000 minds. There must result would follow. Karma yoga is, after not be a shade of jealousy or selfishness, all, work as worship, without any then you are a leader. First, by birth, and shopkeeping. When that transpires, the giver secondly, unselfish—that’s a leader.’19 feels joy and the receiver feels uplifted. Ramakrishna had recognized However, without this internal attitude, the Vivekananda as a born leader, a soul of a action is bereft of yoga and the result is just very high order,20 whom he vested with karma. authority. In 1886 at the garden A successful owner of a Caterpillar house, a few days before his passing, dealership in Japan would have agreed with Ramakrishna wrote on a piece of paper: Vivekananda’s principle, albeit on just a ‘Narendra will teach others.’ When Naren, material, transactional level. When the the future Vivekananda, protested, Sri owner visited the manufacturer’s tractor Ramakrishna replied unequivocally: ‘You plant in Illinois, he asked him: ‘Why are you shall have to do it.’21 In 1897, the Swami wasting money inspecting the manufactured revealed the prophecy of those words to his product? Pay close attention to the process brother-monks: ‘I have work to do! I am a and the product will take care of itself.’25 slave of Ramakrishna, who left his work to Larry C. Spears proposed ten be done by me, and will not give me rest till characteristics of Servant-leadership— I have finished it!’22 His ‘work’ was, after listening, empathy, healing, awareness of all, nothing less than setting in motion a one’s self, persuasion, conceptualization, worldwide Vedanta movement—the colossal foresight, stewardship, commitment to the work of a World Teacher. growth of all, building community—some of

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which this paper has already addressed in Vivekananda introduced a more holistic Vivekananda’s effective leader-management approach to spiritual practice—exemplifying ‘style.’ the harmony of religions or, in this case, the harmonious balance of distinct yogas, or Stewardship and conceptualization paths. Vivekananda possessed the spiritual To take Ramakrishna’s harmony of genius to envision innovative extrapolations religions a step further, Vivekananda in his from basic Vedanta principles, which he first lecture ‘Ideal of a Universal Religion,’ heard from Sri Ramakrishna in ‘sutra’ form, posited that the four yogas, which comprise as it were. For example, Ramakrishna the essence of the Hindu scriptures, can be practised various religious paths to their adopted and practised not only by Hindus, culmination—both within and outside the but by Jews, Christians and Muslims, Hindu tradition. Therefore, from the without relinquishing the integrity of their standpoint of his non-dual experience, he root traditions. In fact, the yogas can be proclaimed with authority: ‘As many people applied to any faith tradition, whether [faiths], so many paths,’ which, according to dualistic, qualified non-dualistic, or non- Ramakrishna, all lead to the same Truth. dualistic, and to any Chosen Ideal. Vivekananda then voiced this universal Thus we find Vivekananda’s three principle of religious harmony at his ‘Final contributions to world religions mentioned Address of the Parliament of Religions’ by above are inspired extrapolations of prophesizing his famous interfaith Ramakrishna’s single axiomatic statement: proclamation: ‘[U]pon the banner of every ‘As many people [faiths], so many paths.’ religion will soon be written, in spite of resistance: “Help and not Fight,” Empathy and healing “Assimilation and not Destruction,” Vivekananda’s empathy and healing are “Harmony and Peace and not Dissension.”’26 leader traits, perhaps, best exemplified by Thus Vivekananda is today recognized as a how he assimilated Ramakrishna’s radical ‘pioneer of East-West dialogue.’27 teaching to transcend the very notion of Another extrapolation of Ramakrishna’s compassionate service to others by serving same sutra can be found in Vivekananda’s others as God—or, in his own words, ‘Serve ingenious synthesis of the four yogas— jiva as Shiva.’28 Here, Vivekananda re- jnàna yoga (logic and analysis), ràja yoga fashioned Ramakrishna’s sutra into service (psychic control and meditation), of the ‘living god,’29 the principle behind the yoga (devotion), and karma yoga (selfless Ramakrishna Mission’s activities. It lifts action)—which he culled from the diverse work to the level of worship, communion systems and schools within Hinduism. with the Divine within the individual served. Vivekananda then framed all four yogas as By doing so, the karma-yogi elevates karma corresponding to the four aspects of an yoga from a practice that solely purifies the individual’s psycho-physical being—jnàna mind to one that is experiential and, thereby, yoga, the discriminative faculty; ràja yoga, is a direct means to realization. one’s contemplative nature; bhakti yoga, human emotions; and karma yoga, one’s Listening and foresight active nature. By combining the four yogas Undoubtedly Vivekananda’s early in a ratio that best suits each Vedanta itinerant days spent wandering throughout practitioner’s own temperament, the length and breadth of India, helped him

20 Bulletin of the Ramakrishna Mission Institute of Culture  August 2017 SWAMI VIVEKANANDA’S LEADER-MANAGEMENT MODEL IN THE RAMAKRISHNA MATH AND THE RAMAKRISHNA MISSION gather the necessary experience of his life. And with that firmly intact, a monastic motherland to later inform his plan for the can successfully carry out the second part of Ramakrishna Mission’s service. It was a the motto, ‘jagaddhitàya cha’. Without a time of keen observation and deep meditative life, Vivekananda well ‘listening.’ He saw the plight of Indian understood that an aspirant quickly forgets women, victims of child marriage and lack Who he is working for. In the ‘Rules and of education. He also saw oppression of the Regulations of the Ramakrishna Math,’ poor, the ‘dominance of the priesthood, the Vivekananda laid out meditation as one of despotism of caste.’30 In Vivekananda’s the ‘principal duties’ of the monastic.33 authoritative biography, we read: Awareness of one’s Self and persuasion His heart throbbed for the masses, great in their endurance. He seemed to enter, in Swami Brahmananda once stated: ‘Sri some high mode of feeling, their world. In Ramakrishna was revealed to the world at their sufferings he found himself sharing; by large through Swamiji. Know that their their degradation he found himself words and teachings are not different.’ What humiliated. He longed to throw in his lot does this mean? Indeed Vivekananda was with theirs. . . . the mouthpiece of Ramakrishna, because as But what was the remedy? The clear- Ramakrishna himself disclosed to Naren: eyed Swami saw that renunciation and ‘My Siddhis [powers] will manifest through service must be the twin ideals of India. If you in time.’34 Along with such powers the national life could be intensified in these Vivekananda could not help but feel the channels, everything else would be taken care of. 31 presence of the author who had transmitted them. As the Swami later divulged to Girish Thus Swami Vivekananda saw how to Ghosh in February 1897: ‘GC, I carried your make India’s monasticism relevant to the Thakur [Master] to the other side of the contemporary age, as exemplified in the ocean,’ meaning the West.35 ’s motto: àtmano Not only did Vivekananda feel mokshàrtham jagaddhitàya cha (‘For one’s Ramakrishna’s spiritual proximity but also own salvation, and the good of the world’). his spiritual empowerment, which gave him A further insight was Vivekananda’s a strong sense of Self, along with an inner methodology, which bypassed social reform conviction that could face down even his and went instead to the root of the problem. brother monks who sometimes took ‘[S]ocial evils are a sort of disease in the exception to his revolutionary Mission social body,’ the Swami stated, ‘and if that activities and Western methods, which body be nourished by education and food, seemed to them unaligned with those evils will die out of themselves. Hence Ramakrishna’s instructions. On one instead of wasting energy in the trumpeting occasion Vivekananda challenged Swami of the social evils, it should be the aim of the Yogananda: ‘Well, how do you know that all smart to nourish the social body.’32 this is not on Shri Ramakrishna’s lines?’ Community-building and commitment to He had an infinite breadth of feeling, and the growth of all in the organization dare you shut him up within your own limited views of life? I will break down ‘âtmano mokshàrtham’ spotlights these limits and scatter broadcast over the Vivekananda’s central ideal of Self- earth his boundless inspiration. . . . Time realization as the key to building a monastic and again have I received in this life marks

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of his grace. He stands behind and gets all a devotee: ‘I shall never see forty.’ ‘But this work done by me.36 Swami,’ the devotee protested, ‘Buddha did not do his great work until between forty and acquiesced. eighty.’ Vivekananda then explained, ‘I Perhaps one of the most poignant delivered my message and I must go. The examples of Vivekananda’s servant- shadow of a big tree will not let the smaller leadership, which demonstrated both his trees grow up. I must go to make room.’37 commitment to community-building and to Such self-sacrifice is the mark of real the growth of all, took place shortly before servant-leadership, surrendering one’s very his passing. One day the Swami confided to life for the good of an organization. „

NOTES AND REFERENCES

1 About the establishment of the Ramakrishna pp. 244-45. Math, Swami Vivekananda stated: ‘All our 11 In Jack Welch’s own words, a leader is associations centre around that garden [at ‘someone who can develop a vision of what Cossipore]. In reality, that was our first he or she wants their business, their unit, Math.’ (Complete Works, 8. 411.) The their activity to do and be. Somebody who is Ramakrishna Mission was established later able to articulate to the entire unit what the in 1 May, 1897. See Swami Gambhirananda, unit is and gain through a sharing of the History of the Ramakrishna Math and discussion—listening and talking—an Mission (Calcutta: , 1957), acceptance of that vision. And then p. 119. relentlessly drive implementation of that 2 His Eastern and Western Disciples, The Life vision to a successful conclusion.’ (See of Swami Vivekananda, Vol. 1 (Calcutta: Vivekananda—a Born Leader, p. 36.) Advaita Ashrama, 1979), p. 388. 12 1 May, 1897. 3 Life 2, p. 630. 13 8 June, 2015. 4 Swami Vivekananda, The Complete Works 14 Vivekananda—a Born Leader, p. 204. of Swami Vivekananda, Mayavati Memorial 15 History of the Ramakrishna Math and Edition (Calcutta: Advaita Ashrama, 1990), Mission, p. 144. 7, p. 509. 16 Vivekananda—a Born Leader, pp. 103-104. 5 Asim Chaudhuri, Vivekananda—a Born See also Life 2, p. 418. Leader (: Advaita Ashrama, 2014), 17 Ibid., p. 104. p. 172. 18 Life 2, pp. 245-46. 6 Vivekananda—a Born Leader, p. 65. 19 Vivekananda—a Born Leader, p. 53. 7 Swami Chetanananda, Girish Chandra 20 Life 1, p. 76. According to Vivekananda’s Ghosh : a Bohemian Devotee of Sri own firsthand account, at his first meeting Ramakrishna (St. Louis: of with Ramakrishna, the Master divulged St. Louis, 2009), p. 11. Naren’s true nature: ‘[Ramakrishna] stood 8 Talks with Swami Vivekananda (Kolkata: before me with folded hands and began to Advaita Ashrama, 2012), p. 465. address me, “Lord, I know you are that 9 In 1984, Vivekananda’s January 12th ancient sage, Nara, the Incarnation of birthday was recognized by the Government Narayana, born on earth to remove the of India as the ‘National Youth Day.’ miseries of mankind,” and so on!’ 10 Swami Abjajananda, Monastic Disciples of 21 Ibid., 1, p. 182. Swami Vivekananda, tr. Chhaya Ghosh 22 Ibid., 2, p. 253. (Kolkata: Advaita Ashrama, 2003), 23 Vivekananda—a Born Leader, p. 52. Robert

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K. Greenleaf (1904–1990) was the founder 1986), Swami Chetanananda’s edited of the modern Servant-leadership movement compilation of Swami Vivekananda’s and the Greenleaf Center for Servant works. Leadership. 28 Life 1, p. 523. 24 Life 2, p. 328. 29 Complete Works, 8, p. 169. 25 Vivekananda—a Born Leader, p. 149. 30 Life 1, p. 341. 26 See ‘Address at the Final Session of the 31 Ibid., pp. 341-42. Parliament of Religions,’ The Complete 32 Vivekananda, Swami. 1897. ‘Rules and Works of Swami Vivekananda, Mayavati Regulations of the Ramakrishna Math.’ Memorial Edition (Calcutta: Advaita 33 Ibid., p. 19. Ashrama, 1990), Vol. 1, p. 24. 34 Life 1, p. 182. 27 Father Thomas Keating’s cover 35 Girish Ghosh, p. 349. endorsement of Vedanta: Voice of Freedom 36 Complete Works, 6, pp. 477-78. (St. Louis: Vedanta Society of St. Louis, 37 Life 2, p. 638. * Pravrajika Brahmaprana is a senior nun of the Vedanta Society of Southern California. She has compiled and edited several books on Vedanta, including The Complete Works of Swami Vivekananda, Volume 9. This article was first presented at the ISOL Conference at the Fullerton Hall, Art Institute of Chicago, September 2015.

(Continued from page 15) argumentativeness of Sri Harsha but philosophical discourse. We must consider includes an appeal to an interpretation of carefully the advantages of traversing the the text of the Shruti. As reason develops path of intellectual harmony in our lives not from sensory perception to an only as excellent researchers, teachers and understanding of the Shruti, experience scholars but also as citizens of the emergent also undergoes a parallel transformation. global community. Issues of human rights, Reason and experience are inseparably environment, oppression and terrorism intertwined. They mean the two aspects of affect us all. We are the progenitors of the the same cognitive process. Let us not kind of world which is to follow us. The downplay this supremely rational critical attitudes which we take in interactions activity by talking about revelation and within this community can have an impact supernormal experience. There is no fake in upon generations. If we teach the virtues of the ; their apaurusheyatva and intellectual curiosity, tolerance, open- svatapramàna are painstakingly established mindedness coupled with judicial analysis by rational critic. The harmonizing path is of new and divergent ideas of fostering that for which I as a modern vedantin hope forums where with the genuine exchange of in exploring the relationship between the idea or by means of the example we set reason and experience today. I have sought through our own introductions in this to show the harmony between the two, community by whatever means, we might rather than condoning the postulation of a find ourselves participating in it or in any, clear-cut dichotomy between the two that then we can hope positively to impact the characterizes most of the Western future of this world community. „

* This article is based on a lecture, Prof. Bina Gupta delivered at the Institute on 2 January, 2003.

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