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 are the children of God and hence equal before him. In Indian concept of equality, all living creatures are a part of the same Paramatman WRareaat are arranged as his limbs. Even the trees and other animals are the part of same Paramatman UatteHat is an idea which gives a basis for the environmental issues which we are facing today. Such equality of all living beings is an ethical value.

Vinoba goes further and says that all living things are equal and hence Non-violence or Ahimsa 31féat is a value which is well established, In ancient times man was eating other men. Now he does not do so. He does not eat flesh of another tribe or alien human being. It is so because all are part of the same Ultimate reality. When you extend that idea further you can understand why eating flesh of animals for food has acquired a status of being unethical.

Once you treat all human beings as equal before God then the management of people should be left to orders, laws, and religious edicts or to the conscious self. Will of people becomes a material factor in social governance. Indian and Western answers are apparently on opposite

poles.

Western thought considers rights to be the basis of internal relations between human beings. In India Man’s duty towards fellow beings is considered as a basis of interpersonal relations. When we are trying to think of effective and successful management of people this basic difference has to be kept in mind as we have to find solutions for these

problems.

Indian thought is based on self control, aiming to keep this small self within self-control and to enlarge and expand it in the larger self. In this larger self other people will become a part of my ‘self’ and therefore it will be my duty as an individual to take care of their interests. These others are also part of me: they are not others but part of me like limbs of a body. If I am equal before some superior power, or before God, still that I am different from others remains a fact. If, however, I accept that they are also part of the same reality like me, if you accept that a-dwaita (non-duality) relationship, then the job becomes easy. We do not say that hands protected legs or legs protected stomach, or neck protected head, because it is considered the duty of each limb to protect others as 4 natural duty as self-protection, and not as matter of convenience or for any profit. Taking care of other people's interests becomes a duty in a society as a natural consequence.

A senior officer has to look after the interests of his juniors, 7 also he has to protect the interests of fellow officers as a natural duty. oneself is a new revolutionary point of view. It is a change. This will no

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