UNIT 1

1.1 INTRODUCTION TO INDIAN ETHOS

1.1.1 Meaning of Ethos and Indian Ethos:

Ethos defines a culture, a people and even a country. "Ethos" is a Greek

word with meaning "accustomed place" or "character". Ethos is used to
describe the guiding beliefs or ideals that characterize a community,
nation or ideology. Indian ethos means to the ideal that characterize
India.
Indian Ethos in Management refers to the values and practices that the
culture of India can contribute to service, leadership and management.
Formally, the body of knowledge, which derives its solutions from the rich
and huge Indian system of ethics (moral philosophy), is termed as Indian
Ethos in Management.

1.1.2 Ethics v/s. Ethos:

1) Ethos is a Greek word means character. The term ethics is derived

from the Greek word ethos.

2) Ethos is derived from culture whereas Ethics are derived from

Philosophical scriptures.

3) Ethos is concerned with a culture, people and even a country. Ethics

is the discipline concerned with the element of good and bad involved in
any situation.

4) Ethos is the character or fundamental values of a person, people,

culture, or movement. On the other hand, ethic is a set of principles of
right and wrong behaviour guiding, or representative of, a specific culture,
society, group, or individual.
5) Ethos is having reflection of the region and religion. For example
Indian Ethos is influenced by the Astika philosophy and sanathana
dharma a lot. Ethics is having universal nature.

6) Ethos aims at cultured behaviour, Whereas Ethics aims at result,

Kindness, Truth, nonviolence etc. are example of ethics. whereas
charansparsh, namskar, Ashirvad to youngsters etc. are examples of
ethos.

7) Ethos may change in response to new ideas or forces. Ethics is a

branch of philosophy and do not change as one's desires and motivations
change.

1.1.3 Panch Sidhanta (Five Principles) of Indian Ethos:

These principles help in spiritual development:

(1) Oneness: Oneness represents the complete oneness expressed in

changeable forms such as 'unity in diversity, 'ekam satya bahuda vidanti'
(Truth is one, in many forms it shows manifestation), etc. World as one
family Vasudhaiva Kutumbakam is another popular phrase to express the
idea of oneness. This oneness of existence is based on Vedanta
philosophy.

(2) Two types of human beings: Positive and Negative. These are
nothing but divine types and "demonic" types. Divine- like human
qualities contain truthfulness, gentleness, modesty and steadfastness,
freedom from anger, forgiveness, freedom from malice and excessive pride
(Bhagwad Geeta, XVI, 2 & 3). The demonic-likes display arrogance,
excessive pride, anger, harshness and manipulation (Bhagwad Geeta,
XVI, 4, 10). The basic concepts are originated from Vaisheshika School

(3) Three Gunas: Gunas represents Qualities of Nature represented by

Violent, Vibrant and Silent energies. The concept number three
represents the three gunas viz. sattavik, rajasik and tamasik called SRT
Guna. The basic concept of gunas is from Samkhya School.
(4) Four Purusharthas (Goals) of life: The concept number four
represents the four Purusharthas viz. dharma, artha, kama and moksha.
Though originated by Vedic scholars the moksha concept is explained
only in vedanta school/ hence this is contribution of Vedanta
philosophy.

(5) Panch-koshas: Five sheaths model of human personality. This

concept conceives human entity in terms of five successive kosha or levels
of consciousness viz. annamaya kosha or gross physical body, pranamaya
or the vital sheath, manomaya or the mental sheath, vijnanmaya or the
intelligence sheath and anandmaya or the bliss sheath. This is
contribution of Yoga philosophy.

1.1.4 Traditional Values that Determine Indian Ethos:

Some of the traditional values that determined Indian ethos are:

(1) Dharmic significance: The instinctual and the economic aspects that
keep man satisfied need to be derived within the framework of dharma or
righteousness. This alone helps man to attain liberation.
(2) Ethico-religious life: The essential nature of man being spiritual,
Indian philosophy emphasizes on the ethico- religious nature of man's
existence.
(3) Inherent divinity of man: The concept of a Cosmic Consciousness,
the Brahman, that inheres in every being in the form of an individual
consciousness, as the Atman, makes every being potentially divine.
(4) Self-development: Every individual should strive to actualize the
divinity and potential within oneself.
(5) Realization of divinity: The development of the individual is the
realization of the divinity within and the connection established with the
innate core of oneself.
(6) Cosmic unity: Brahman-Atman unity brings in a sense of Universal
Brotherhood and Cosmic Unity in all beings.
(7) Spirituality: The idea of spirituality expounded makes Indian ethos
more spiritual in its essence.
(8) Unity in diversity: The essential oneness that is accepted in all
creation due to the Brahman-Atman unity has helped to dissolve all
differences that arise due to races, castes, class, gender, creed or any
other factor.
(9) Completeness and wholeness: The completeness and wholeness of
creation is accepted as the basis that determines the ethos of our
country.

1.2 HISTORY OF INDIAN ETHOS:

Indian philosophy is divided following

(1) Schools that do not accept the authority of the Vedas are nastika
philosophies, of which four nastika (heterodox) schools are prominent:
(1) Carvaka
(2) Ajivika
(3) Buddhism
(4) Jainism.

(2) There are six Astika (orthodox) schools of thought. Each is called a
darśana, and each darśana accepts the Vedas as authoritative and the
premise that atman (soul, eternal self) exists. The Astika schools are:
(1) Samkhya
(2) Yoga
(3) Nayaya
(4) Vaishesika
(5) Mimamsa
(6) Vedanta

(3) Neo Vedantic Era.

(4) Modern Era.

1.3 SOURCES OF INDIAN ETHOS:

To understand India and Indian Ethos it is imperative that one should be

aware of the components that make what India is. And the journey goes
back to the era of the Vedas, Puranas and Upanishads to understand
what Indian Ethos is. Any Indian may be living in rural or urban India
may be rich or poor, may be intelligent or humble in skills, may be literate
or illiterate, India and Indian ethos run through the veins of Indian
silently.
In post Vedic times, the Brahmins changed the character of the ancient
school books and converted them into general law books applicable to all,
suitably modifying it to their advantage. The purpose of the Vedic schools
based on Vedas, Aranyakas, and Upanisads, was 'to point out the road to
acquisition of spiritual merit and to guard their pupils against committing
sin,' and not to regulate the social norms.

1.4 COMMON FEATURES OF INDIAN PHILOSOPHY:

Ethics (nitiśastra) is a branch of philosophy that deals with moral values.

Ethics is theory of the nature of the good and of how it can be achieved.
All Indian philosophies is having the following key features:
(1) "See the Self' (Atmaa vaa are drshtavya) is the keynote of all Schools of
Indian Philosophy.
(2) Mission of life is Annihilation (total destruction) of the three kinds of
stress or pains:
(a) Aadhyaatmika (Physical and mental sufferings Produced by natural
and intra-organic causes),
(b) Aadhibhautika (Physical and mental sufferings produced by natural
and extra organic causes),
(c) Aadhidaivika (Physical and mental sufferings produced by super
natural and extra organic causes).
(3) Ultimate aim of life is realization of Supreme happiness is the end.
(4) In almost all the schools of Indian Philosophy, Means of self-realization
is:
(a) shravana (hearing the truth).
(b) manana (intellectual conviction after critical analysis).
(c) Nididhyaasana (Practical realization).
The Indian ethos has always valued parmartha or the good of others. The
richness and the depth of this ethos is gradually being lost as we are
becoming too preoccupied with self-interest under the influence of alien
values and cultures that do not hold humanity on the same pedestal as
Indian ethos. The Indian term for ethics is 'dharma'. Dharma comes from
the root 'dhr', which means to hold together. And thus the function of
dharma is to hold the human society together for its stability and growth.
Right conduct is essential if the human society is to survive. Dharma in
the Vedas refers to the highest truth. In India, Philosophy becomes a way
of life, not merely a way of thought.

1.5 FEATURES OF INDIAN ETHOS:

Indian ethos is drawn from the Vedas, the Ramayana, Mahabharata, the
Bhagwad Geeta, and Upanishads. Vedas and Vedic knowledge always
consider human being as the manifestation and manipulation of the
divinity. Indian Ethos is more vital to modern management than any
other management theory for the simple reason that it takes into account
a 'whole' man rather than approaching man in a partial fashion as the
other theories do.
(1) Indian ethos focuses on the existence of human being as a truth.
There is nothing more perfect than the supreme soul. Remember "Satyam
Shivam Sundaram" Enjoyment with renunciation. One who has not
experienced the supreme bliss is prone to think that sensual pleasures
are the highest enjoyment; one who has not tasted ghee (boiled butter)
may thing that the gingelly oil is most tasty.
(2) Indian ethos focuses on the following principle: If you are good,
the whole world is good'. Even when a man leaves his body and burns
away leaving only his ashes behind (like camphor burning, leaving behind
a pleasant smell), he is known by his good deeds. His greatness is
measured by his fame.

(3) Indian ethos is principally derived from the Upanishads, Bhagwad

Gita and Puranas. In accordance with Indian ethos, one must
successfully strike a balance between spiritual values and secular
values so that even a rich person can lead a life of materialism and
spirituality. Knowledge brings modesty, from modesty comes worthiness;
worthiness would bring wealth; from wealth flows charity. This is the path
to happiness.

(4) Indian ethos places greater emphasis on values and ethics. Money
is not power; knowledge, good health and sound character impart the real
power. Just as the water filled into the human skull, and fire in a funeral
pyre loses their sanctity, the abundant knowledge of a characterless man
is unworthy.

(5) Indian ethos places emphasis on inner resources. Inner resources

are much more powerful than outer resources. It requires consistency
and perseverance to achieve a level of Dharmic conduct. Righteous
conduct is the supreme Dharma; is the ultimate penance; it is the
absolute knowledge. What is it that cannot be achieved by righteous
conduct?

(6) According to Indian ethos, total quality management can be assured

through excellence at work through self-motivation and self-development.
Drop after drop of water fills the pot. Likewise the knowledge, wealth and
righteousness.
1.6 ELEMENTS OF INDIAN ETHOS:

(1) Divinity: Strength and cooperation for excelling in work are bestowed
by the divine. Divinity of life can be used through self-development for
personal growth and organizational growth. Fruit-bearing trees bend.
Genuine scholars bow down in modesty. But the dried sticks and idiots
don't bend, they break. (Nityaneeti - 62)
(2) Joy in functions: All work is an opportunity for doing good deeds in
the world, thus, gaining materially and spiritually in our work. He who
studies, scripts, perceives and interrogates the wise will have a mind that
blossoms like the lotus exposed to the rays of sun. (Sooktimala - 186)
(3) Perfection: One who delivers his duties with a calm and composed
mind achieves the most. Indian Ethos emphasizes on merits of Clear
direction and communication. Melody, clarity in enunciation, correct
division of word and syllable, proper accent, confidence and rhythm;
these six are the merits of a reciter. (Panineeyasiksha- 33)
(4) Permanent solution: Indian ethos emphasizes on the feeling of
Oneness which can be helpful for solving various problems. Oneness has
the solution for problems of Personal and Professional Relations,
Professional Life, Corporate governance, Gender biasness, Interpersonal
Problems, Religious disharmony, Environmental problems, National
Prejudices, Economic disparities and Spiritual detachment. Hatred begets
only hatred; it is love, only love that can cure hatred, according to the
eternal Dharma. (Dharmapadam - 1/5)
(5) Respect: All beings will enjoy the highest good by mutual cooperation
and respect. Need to incorporate ethos in Human Resources management
studies. Strong-willed, self-respecting individuals would accept death
rather than humiliating existence. Fire dies away but never gets cold.
(Hitopadesa - 1/45)
(6) Spirituality: Spirituality refers to a search for a basic deep- routed
human values and a relationship with a universal source, power or
divinity. Spirituality can be achieved by any faith, as many faiths so many
paths. Management has an undeniable spiritual dimension. Spirituality
helps people to identify their strength and weaknesses and take
management decisions in an efficient manner.
1.7 Main Content of Indian Ethos (Half in Textbook)

Indian Ethos for management means the application of principles of

management as revealed in our ancient wisdom brought forth in our
sacred books.
The contents of Indian Ethos are rich and varied dealing with:

Content of Indian Ethos

Subhashithani and maxims

(1) Cautions against all aspects of the words and deeds of the wicked:

Even if a wicked person is an expert in learning, he will not attain nobility

though a stone is immersed in water for centuries together it will not
become soft. (Bhamineevilasa-85)
Even the displeasure of a good man is beneficial like medicine; not the
friendship of an evil person. His association should be cut off like a finger
bitten by a snake. (Raghuvamsam-1/28)
There is not a single merit of the virtuous which is not branded as a
defect by wikced men, modesty counted as dullness. Religious practice s
ostentation, honesty as dissimulation, valour as mercilessness,
meditation as lack of intelligence, gentleness of speech as feebleness,
prowess as arrogance and strong power of expression as garrulousness.
(Bhartruhari neetisataka)
(2) Lasting friendship with the good:

साधुमैत्रीन्यायः sadhumaitri nyayah (Nyayavali)

The maxim of friendship of the good and the honest. This maxim is used
to denote that friendship with persons that are good and honest is
permanent in nature and grows in strength and intensity with the
increase of years.

(3) Charity in life:

Why other artificial ornaments for one who has modesty as the crown of
precious stones, learning as the ear studs and charity as the armlet?
(Bharatamanjari-4/356)

(4) Compassion to those who deserve:

amravana nyayah: The maxim of the mango grove from Nyayavali. In a

mango grove, there may be some other trees, but still people call it mango
grove. This maxim is used to denote the forces of habit, or the effect of a
company or an association, good and bad.

(5) Human relations:

नीरक्षीरिववेकन्यायः niraksira viveka nyayah. The maxim of the milk mixed

with water from Nyayavali. It takes its origin from the fact that when a
swan is made to drink milk mixed with
1.8 NEED FOR INCORPORATING INDIAN ETHOS IN
MANAGEMENT FUNCTIONS:

In the age of fast altering technology, every manager should remember his
or her duties towards nation building like 'Bharat Ratna' Dr. A. P. J.
Abdul Kalam who served the nation without any selfish interest. What
helped him was nothing but Indian Ethos he adapted as way of life. We
need to incorporate Indian ethos in our management for the following
reasons:
(1) Development of proper management system in the organisation:
Management systems based on principles as per ancient wisdom are of
immense help for the smooth conduct of business. Value-oriented
management system can be established with the help of Indian ethos.
(2) Assurance of all round development, growth and prosperity: All
round development entails productivity, marketing and profitability,
which can be enhanced by implementing Indian ethos and styles in
business practices.
(3) Larger goal: Indian ethos guides us that if we work sincerely for the
society, for our organisation and for Nature, we will really enjoy our life
through money, harmony, peace and bliss. Such deportment would
enlighten our image.
(4) Man versus machine: Indian wisdom indicates that productivity of
human being is more important than the capacity of a machine or plant.
(5) Attitude of the management: This relates to the attitude of towards
ethics top management must have belief in value-oriented holistic
management of business. Management must help all stakeholders to
realize their expectations and desires.
(6) Self-management: The manager must first figure out how to manage
and control himself. He cannot control and manage others without
exercising self-management and comprehending its intricacies.
(7) Meditation: Meditation attempts to resolve many complex problems of
management and organisation demanding higher consciousness. A
dymamic meditation is a process of transforming lower consciousness
into higher consciousness.
Indian Ethos emphasizes on concepts like sacrificing individual desires in
favour of social benefits and preferring long term benefits over short term
gains.
Learning Indian ethos and adapting into your life as an HR manager will
work towards making India 'Vishwa Guru'. Indian Ethos will be the
foundation for making India a developed economy in the coming era of
4th Industrial Revolution.

1.9 REQUISITES OF ORGANIZATIONAL APPLICABILITY OF

INDIAN ETHOS:

The basics of Indian ethos which is applicable to organizations can be

discussed with respect to the following:
(1) Brain stilling: For rational and enduring decisions, calm and
peaceful mind is a necessity. A perfect Mounum (tranquil mind) is
necessary. Meditative silence is the most reliable method to discover
solutions to problems, which are apparently too arduous to be tackled by
reason and intellect. Through this medium, one can encounter the inner
mind or higher consciousness called Chetana. When our mind is at peace,
everything becomes pleasant. For the contented, even the disagreeable
becomes agreeable. For the unhappy even pleasant things become
unpleasant. (Ramayanamanjari 3/1136)

(2) Intuition: Intuition is the act of coming to direct knowledge or

certainty without reasoning or inferring. It is immediate cognition by the
inner mind. When fully developed, is proves to be effective while taking
prompt and sound decisions. Intuition skills enable one to cope with
confidence with the fluctuating environment and rapid changes. Faith is a
prerequisite to develop and implement the power of intuition. The ocean
does not cry for water but it is always filled. A person of inner elevation
does not cry for wealth but it comes to him on its own. (Sooktimuktavali -
2665)

(3) Management by consciousness: When the soul takes control and

connects to the other four components of the human being, namely the
body, mind, intellect and the heart, the confict amongst these four can be
resolved. This is termed as the management by consciousness. If you
remain self- disciplined in your conscious mind-intellect, then your
material life will gradually become well-disciplined. On the other hand,
when you start consciously disciplining your material life, you will find
that a transformation taking place internally too. Your daily routine jobs
then assume a form of worship. The objective of self-management is to
first understand and manage oneself and then comprehend and manage
others. One should earn with righteous effort; what is so earned should
be guarded consciously; what is so protected should always be multiplied;
what is so multiplied should be distributed to the deserving.
(Yajnavalkyasmruti - 1-317)

(4) Organization culture: Managing the three aspects of humane

organisations, i.e. inter-personal relations, man-machine equation where
man is the prime concern and inner management through mental and
spiritual growth of individual. Helpfulness, pleasant speech, cultivation of
genuine friendship these are the primeval nature of the cultured. The
moon is cool because of its own innate qualities. (Nalachampoo - 3/14)

(5) Self-dynamiting mediations: Dynamic meditation meditation to

transform lower consciousness into higher consciousness and hence is
called transforming meditation. Through meditation, with a tranquil and
calm mind, one reaches a higher level of consciousness that offers
guidance on how to tackle a multitude of problems. This is called
consciousness approach to management. Charity, bravery, meditation,
power, truth, dharma, control of the senses, control of the actions, good
character, cleanliness lead one to success and good fame. (Ramacharita
Manas 24/102)

(6) Self-introspection: Embark upon self-examination, self- analysis and

self-criticism to locate areas of congruency and disharmony, an internal
assessment of one's thoughts, feelings, emotions, sensations and
passions and a desire to surrender and subdue the ego. Given over
egotism, brute force, arrogance, lust and anger, some people always
behave in their life leading to terrible negatives for themselves and for
others. (Bhagwad Gita - 16/18). So the prayer out culture had taught is
that "May I be blessed with no regrets on the unaccomplished, no egotism
over the accomplished, and imperiousness in what could be accomplished
(Ananthabharati - 46)

(7) Stepping back: Indian Ethos believes that self-management is the

essence of management. Before managing others effectively, a person
should know how to manage himself. Then only he can manage others
effectively. Never decide anything, never speak a word, and never throw
yourself into action without stepping-back. The stepping back from a
situation for a while enables one to control and master a situation. This
time can be used to reflect and come up with a plausible solution. People
will be vociferous as long as the philanthropist doles out, but sink into
silence the moment the benevolence stops, like the peacock which stops
the howling when the water-bearing clouds disappear. (Subhashitam-
171/792) in what could be accomplished!"

(8) Top managements attitude: Top management strongly believe in

value-oriented holistic management. Revenue is generated through
service and satisfaction of all stakeholders- employees, customers,
shareholders and citizens. Fulfilment of social responsibility must be
consistently ensured. Here from Nyaavali the popular maxim will apply
apt. (jalamrnala nyayah). The maxim of the lotus stalk. It takes its origin
from the growth of the stalk of a lotus with the increase of water in a tank
during the rains. Again when the dry season comes and the surface of the
water begins to sink, the stalk of the lotus gets dry but it does not die
away. Similarly when a great man or nation by the freaks of fortune is
reduced to miserable condition he does not lose thereby his usual
nobleness of mind. (Nyayavali)

1.10 PRINCIPLES PRACTICED BY INDIAN COMPANIES:

Indians are the products of Indian Ethos. Indian management methods

are bound to work in India. Indian Ethos is better than other ethos,
though they may work well in other countries. Indians, by and large,
believe in the following maxims:
(1) Rights and duties: Concept of duties rather than concept of rights.
Emphasis on giving not on taking. It is said "SHUBH LABH" which applies
to all levels of business. Duties given great importance and Rights assume
secondary value. There is maxim in Nyayavali on importance of duty. (sva
kartavyamaghakurvita). One should do today what one intends to do
tomorrow. This maxim is used to denote that it is proper to make use of
the earliest possible opportunity to perform one's duties.
(2) Profitability: Concern for this world and its improvement. In terms of
good public image, social costs internalized. Trust of the customers and
society. Indian ethos in management aim not at profit but at the welfare
of society. Earning money is really with much difficulty; protecting it is
problem. If money is lost it causes sorrow. Even to spend it is painful.
Down with money, the cause of all! (Nityaneeti - 37)
(3) Learning and dedication: Indian Ethos emphasize on Ego
sublimation rather than ego assertion. No matter how long we have been
travelling on the spiritual path, we are unable to rid our consciousness of
'I' and My'. It is not like a scrap of paper that we can tear and throw away.
Only after achieving Self-Realization does the inherent perception of
duality, which breeds "I" and "My", subsides. The chariot and the horse
cannot be without each other; like learning and dedication. (Atrismruti -
2/14)

(4) Truth: Respect for and search for all truth, whatever be its source.
Only truth must be spoken, and in a manner relished. Unrelished truth
should not be spoken, nor relished untruth. This is wisdom eternal.
(Manusmruti - 4/138). It is easy to find flattering people. But rare
unpalatable truths and rarer, a listener. (Ramayanam - 3/37).
(5) Sacrifice: Sacrificing spirit rather than fighting spirit. Soft- spoken-
ness in charity, learning in modesty, strength, accompanied by
forgiveness, wealth accompanied by sacrifice-these four are rare.
(Hitopadesa - 1/58)
(6) Self-control: Self-control rather than outside control. Manu the
preceptor of Dharma declares that non-violence, truth, non-avarice,
purity and self-control together is the Dharma to be followed by all
without any discrimination. (Manusmruti - 10/63)
(7) Spiritual attainment: Spiritual attainment rather than material
prosperity. The jewel for the hand is charity. The jewel for the neck is
Truth. The jewel for the ear is listening to Sastra. Such being the case,
when is the need for other jewels? (Nityaneeti - 204)
(8) Yielding rather than dominating: Indian ethos emphasize on
acceptance and no dominance. Team achievement rather than individual
achievement. Productivity is People centric based on Teamwork.
(rathavadava nyayah) is a maxim from nyayavali. The maxim of the
carriage and the horses. The maxim is used to denote the co-operation of
the workers necessary for the due performance of a work, just as in a
carriage drawn by two horses, the horses must work in a united manner
in order that the carriage may go on regularly.

1.11 ROLE OF INDIAN ETHOS IN MANAGERIAL PRACTICES:

(1) Balanced values: Human values comprise of spiritual, ethical and

moral values. These values form a foundation for thoughts, actions, skills
and behaviour and eventually lead to formation of a good character. These
values will create a good man, a good manager, a good organisation and
ultimately remove disarray from the minds of the people.
(2) Ensures ethical approach: Value Based Management provides an
ethical framework for succeeding in business. As such, VBM balances
moral values with material values. VBM's three notions of value are:
(a) A foundation of shared ethical values starting with the belief in the
intrinsic value of each person (each employee, customer and supplier).
(b) Success in the marketplace based on delivering maximum value
(higher quality at lower prices) to the customer.
(c) Rewards based on the value that people contribute to the company, as
individuals and as a team, as workers and as owners.
(3) Inward considerations: Indian culture is predominantly a spiritual
and inward looking culture. It has a socio-centric vision. The orientation
of the spiritually dominated culture is that of welfare- the social good or
the good of the greater members. Simple living and high thinking is the
characteristic feature of our culture. One of the dominant features of the
Indian culture is the joint family system and joint family business.
(4) Performance improvement: An effective value system creates a
strong corporate culture, which is necessary for high performance and
growth in the business. Business values serve as objective standards or
norms against which the conduct and performance of executives can be
judged. Values determine the managerial functions of the manager and
help in performance improvement of organization.
Ethical immunization thoughts: Good conduct gives long life, desired well-
behaved progeny and ever-lasting wealth (i.e. prosperity). So also by good
conduct other defects are destroyed. (i.e. They become ineffective.) The
Subhashitha wants to stress that achieving all the good things in the life
does not depend on others but rather than on the 'individual' only! And
the method is also very simple "Good Conduct"! (Manusmriti)
(5) Problem solving: Teaching of ethics includes: Stimulating moral
thoughts, Developing problem-solving skills, creating a sense of moral
obligation, Recognising ethical dilemmas and Tolerating or reducing
ambiguity.
(6) Quality improvement: Indian ethos focus on Human quality, values,
character, mind enrichment, whole man approach. Indian ethos emphasis
on human character a lot. All attributes are but artificial; it is only the
purity of character which is the primeval charm. It is said that there is no
clash between secularism and spiritualism. Spiritualism shows the goal
and materialism supplies the tools.
(7) Values for survival: Values like reliability, dependability, certainty,
uniformity, compassion, honesty, veracity and trustworthiness are
required for survival in this epoch of global change.
(8) Relationship building: The concept of business value aligns with the
theory that a firm is best viewed as a network of relationships, both
internal and external. This network is sometimes called Value network or
Value chain. Each node in the network could be a stakeholder group, a
resource, an organisation, end-consumers, interest groups, regulators or
the environment itself. In a Value network, value creation is viewed as a
collaborative, creative, synergistic process rather than a purely
mechanistic one or a result of command-and- control. The organization
achieves through the managerial value system and commitment. Four
Vedas, Shastras, Smrities, Purans, Upnishads, Ramayan, Mahabharat,
Arthashastra, Ramcharitmanas, Panchatantra, Hitopdesh, Guru Granth
Sahib, Teachings of Buddha and Mahaveer, the Holy Bible, the Holy
Quran, are included amongst sources of Indian Ethos in Management.
Other general reference books on Indian ethos include Bhishma upadesa,
Vidura upadesa, Bharathopadesa, Uddhavopadesa, Bharthruhari's
upadesa sathaka, Bharthruhari's neethi sataka, Chanakya neetisaara,
Chanakya's artha saastra, sukra neetisaara, Bhagwad Gita, yoga
vaasishta, Subhashitas written as separate collections by many scholars
and so on are the specific books on integrated management.
MANAGEMENT LESSONS FROM
SCRIPTURES

2.1 VEDIC SCRIPTURES:

What is the primary source of Ethos in India? The answer could be the
authority of the Scriptures especially that of the Vedas, after the Vedas,
the authority of the Smrtis is accepted. So Vedas (Srutis) and the Smrtis
(Dharmasastras of Manu and others) taken together, have been regarded
as the source of Ethos. All Vedic Ancient scriptures are in Sanskrit
language.(The Vedas are the most important scripture. The meaning of
the word Veda is knowledge.

The Vedas were revealed in 4 sections at the dawn of the creation to the 4
saints (Rishis):

(1) Rig Veda Agni Rishi;

(2) Yajur Veda-Vayu Rishi;
(3) Sam Veda-Aditya Rishi, and
(4) Atharva Veda-Angira Rishi.

Rig Veda - mantras, prayers to deities.

Sama Veda-Rig structured as songs.
Yajur Veda-rituals, fire ceremonies.
Atharva Veda-formulas, customs, beliefs.

Four Parts to the Vedas are:

(1) Samhitasmantras, mostly for ceremonial purposes;
(2) Brahmanas explanation of rituals;
(3) Aranyakas "forest texts", inner meaning of rituals; and
(4) Upanishads "to sit near", dialogues between teacher and students,
discussions of Atman and Brahman, inner meaning 'of life.

All the vedantic scriptures are also depending on many concepts of Vedic
scriptures. The Darshans are Vedic in nature. The word 'Darshan' means
observation and a detailed examination. Darshans explain the
relationship between God, Soul and Matter. Their teachings lead us to our
goal of God-realization. These teachings have been discussed very deeply
in the six Darshans.
The six darshans and their authors are:
(1) nyaya gautam muni;
(2) vaisheshika kanada muni;
(3) samkhya kapila muni;
(4) yoga patanjali muni;
(5) mimansa jaimini muni;
(6) vedanta vyasa muni.

We discussed these in previous chapter as sources of our ethos. Even our

epics Mahabharata, Ramayana and Bhagwad Geeta are based on Vedic
concepts.
2.1.1 MANAGEMENT LESSONS FROM VEDAS:

The key learning from Veda for an HR manager to practice is as below:

(1) Varnashrama Dharma: Dharma in the Vedas refers to the highest
truth and power and it is very much understood as the performance of
Vedic sacrifices and other rituals in the Vedas and Dharmasastras. So,
Dharma is understood in Vedas as duty par-excellence. Dharma is also
generally understood as the duties of humans according to one's own
caste and stage of life (Varnasrama Dharma).(The Vedas prescribe a life
style for the fulfilment of the 4 Purusharthas. This scheme of life
prescribed for the benefit of the whole humanity for fulfilling the
Purusharthas is called Varna Ashrama Dharma or Varna Ashrama
Vyavastha. Here Dharma or Vyavastha mean the scheme or pattern of
life.

This Varnashrama Vyavastha consists of two separate schemes

Varna Vyavastha and Ashrama Vyavastha.
(a) The scheme which takes care of the individual's personal life is called
Ashrama Vyavastha., The word Varna indicates a class or particular
group in the society. In the Vedic scheme, society has been divided into 4
groups viz. Brahmana Varna, Kshatriya Varna, Vaisya Varna and Sudra
Varna. These classifications are as per Guna vyavashtah and karma
vyavastha and not just jati vyavastha. The whole aim of this Varna
Vyavastha is to make a person Guna Brahmana irrespective of his Jati
i.e. if a person is a Guna Sudra he should be converted to Guna Vaisya
first, then to Guna Kshatriya and then to Guna Brahmana.
(b) Next, we shall deal with the Ashrama Vyavastha. Here, the word
ashrama means a stage of life which is based on the spiritual evolution
level of the individual. The scriptures talk about 4 ashramas viz. The
Brahmacharya Ashrama (the life of a bachelor/student), Grihastha
Ashrama (the life of a householder), Vanaprastha Ashrama (the life of a
forest-dweller) and finally Sanyasa Ashrama (the life of a monk). The
Brahmacharya Ashrama is devoted purely devoted to learning. Here, a
person is taught the scriptures and in addition to it, he is also taught the
nuances of the profession he is going to undertake like administration,
warfare, etc. In the Grihastha Ashrama, a person concentrates on getting
Preyas i.e. fulfilling his material goals viz. Artha, Kama and Dharma and
gradually prepares himself for Sreyas i.e. Moksha. Gradually he moves on
to còncentrating more and more on Sreyas and less and less on Preyas.
This stage is the Vanaprastha Ashrama. Finally, a person relinquishes all
his material desires and concentrates only on Sreyas (getting Moksha) in
the Sanyasa Ashrama. Thus the aim is to gradually make a person shift
his importance from achieving material goals to attaining moksha.
Following the Varnashrama scheme a person can attain Moksha.

(2) Arishadvarga: In Vedas Arishadvarga are the six enemies of the mind,
which are: kama, krodha, lobha, moha, mada, and matsarya; the negative
characteristics of which prevent man from attaining moksha fundamental
tenets of Kali Yuga. The sages understood the truth that unless
Arishadvargas (six impending obstacles on paths to progress) were
understood and overcome by the members of any organization nothing of
enduring or constructive value could be achieved. So, by enabling people
to conquer their shortcomings, they could be powerful beyond
comprehension. Practitioners of Vedic management are not super
humans, but those who have understood the fallout of these
shortcomings and take conclusive steps to overcome them. Vedic
management offers practical wisdom to create a better world one person
at a time. salvation.
(3) Causes of human five Causes of Sufferings: Yoga Philosophy talks
about five causes of sufferings: (1) Ignorance-Root cause of all the other
four. (2) Arrogance. (3) Attachment. (4) Fear of Pain. (5) Fear of Death.
(a) Ignorance: There are four types of ignorance: (1) Wrong beliefs. (2)
Believing pure which is impure and impure which is pure. (3) Believing
the causes of unhappiness as causes of happiness, and causes of
happiness as causes of unhappiness. (4) Treating living beings as non-
living and non-living beings as living.
(b) Arrogance: Considering oneself big and arrogant. One attains godly
qualities only by being modest.
(c) Attachment: Desire of doing it again, previously done fun things. When
one understands that there is always a change in life than this problem
goes away.
(d) Jealousy: Getting angry by thinking about the past painful
experiernces.
(e) Fear of Death: All living beings want to stay alive and do not want to
die. This is because of previous life's experiences. All humans, animals,
birds, insects fear death.
(4) Ten Principles for Self and Social Uplift: (1) Patience- Having
patience during happiness or misery, gain or loss, admiration or insult.
(2) Tolerance-Being tolerant of the harm done to you by someone who is
stronger or weaker than you are. (3) Control of Mind-Keeping the mind
away from the bad thoughts and engaging it in the good thoughts. (4)
Refrain from Stealing-Earn money only by just means. No illegal or
immoral means is used. No stealing or robbing or accepting bribe. (5)
Cleanliness-Keep inner cleanliness by shunning jealousies and grudges.
Keep outer cleanliness by keeping air, water, food, body, clothes, places
and paths clean. Outer cleanliness helps keeping the mind happy. (6)
Proper use of Body-Engage body parts like hands, feet, mouth for a good
cause. (7) Intelligence-Improve intelligence by eating right food, reading
good books and keeping good company. (8) Knowledge acquires as much
knowledge as possible. Learn qualities and uses of all the things around.
(9) Truth- Accepting what you know, saying what you accept and doing
what you say. (10) Avoid Anger-too much anger should be avoided.
Normal anger for a right cause may be justified. Styles of hair and clothes
do not make a man or the society. Accepting the truth and rejecting the
untruth and following the path of justice, without prejudice, are the real
qualities that make a man and the society.
(5) Purity: Purity is an important aspect of Hindu ritual and spiritual
practices. The Vedas extol "Brahman" as a pure being. As per vedantic
philosophy Spiritual purity is maintained through following the yamas
and niyamas, study of the Vedas and other scriptures, pilgrimage,
meditation, japa, tapas and ahimsa. Water purifies the external body, not
mind and soul. Mind is purified by being truthful in word, thought, and
action. Soul is purified by being righteous at all costs. Intellect is purified
by analysing the Universe and the God. Purity of different kinds of people:
A scholar is purified by having patience. A pervert by giving donations. A
wicked by repenting.
(6) Eternal entities as per Veda: God, souls and matter always exist.
They have no beginning and no end.
(a) God: God is just. He always does justice without any favouritism. He
does not accept any approach. He is never unjust. God is always right. He
is never wrong. God knows all. God has all the true knowledge. He is
never ignorant. God is holy and does not have any weaknesses. God is
kind-because of his kindness he has given thousands of things for our
use. We too ought to be just, righteous, knowledgeable, holy, kind etc.
This is the meaning of God Worship.
(b) Souls: There are numerous souls, but fixed in number. The total count
of souls does not change ever. Each living being has an individual soul. In
the God's kingdom, one is identified from the soul, not from the body.
Because, soul keeps changing bodies one after another. Same soul may
become an ant, elephant, man, woman, lion etc. Soul, when in a human
body, is more or less free to do actions; this is not the case when in a
body of an animal; animals act on the natural instinct. Therefore, by the
God's justice system, humans face the consequences of their actions. As a
result, one suffers or enjoys in his present life, and also may be born as
human, animal, bird or insect after the death. When soul and body joins
together, it is called birth; its separation is called death. Knowledge,
effort, desire, resentfulness, happiness and sadness are the qualities of a
soul. Soul keeps changing the body one after another. It gets a bodies
based on its deeds done in human life.
c) Matter: Matter is never destroyed. All we see, smell, taste, touch or
hear is matter. Human body and other living beings are made of mnatter.
Matter changes shape. By burning wood, it changes into carbon, moisture
and gases. It just changed its shape. When vegetables grown from seed,
basically they are changing shape with the help of soil, water, sun and
air. After eaten and digested, they change the shape again.

(7) Meditation: with Meditation, soul becomes so much powerful, that it

is not afraid of even the biggest hardship, and it will be able to tolerate it
easily. Soul's actions are done through the mind. Soul connects with
mind, mind connects with body and body connects with the outer world;
which causes knowledge and action. The Mind stays along with the soul
in the body near the heart. Mind itself is not a living thing. Therefore, it
cannot do anything by itself. The kind of food one eats has a significant
effect on one's mind. To get rid of a bad habit or action, condemn the bad
habit or action, in your mind, again and again. Meditations are a powerful
tool for mind management. More this is condemned; further away one
goes from the vices. How to Meditate: (1) Find a clean and quiet place; sit
down in a right posture and close your eyes. (2) First stop the senses from
wondering then start the Pranayam. (3) Point and hold the mind on the
heart, navel or throat (at one of these places); get lost in God by thinking
of soul and God. (4) By doing this repeatedly, soul and the conscious are
purified, and the person becomes interested only in truthfulness.
2.1.2 MANAGEMENT LESSONS FROM MAHABHARATA:

The Mahabharata, an epic Indian poem detailing the struggle between two
rival families for control of the throne, stands as one of the great
treasures of world literature. An enormous cast of characters populates
the lines of the story, and drama, pathos, and thrills abound. Throughout
all of the adventures, an underlying theme runs through the tale. Earthly
achievements, such as wealth and power, mean nothing without a strong
moral compass to guide you. While the Mahabharata is a religious text, it
teaches important lessons about business ethics.
(1) Assurance to Righteousness: Dharmasansthapanaay Sambhavaami
yuge yuge: To establish and strengthen Religion in every Era. Assures
positive thinking.
(2) Benefit of goodness: Paritranaya Sadhunaam-Welfare for Saints.
(3) Conquest of goodness over evil: The whole moral of Mahabharata
states that "Victory of good over evil" against which heavy cost was paid in
form of loss of great lives.
(4) Dharmic Life: The thread of dharma runs continuously throughout
the rich tapestry of the Mahabharata. "Dharma" means that you should
not do things to another you would not want done to yourself. Abiding by
the Golden Rule leads to win-win situations, for person that which every
businessperson strives.
(5) Evil Detriment: Vinashaya Dushkritaam: Destroy Evil.
(6) Fairness: Perfect fairness in everything was rigidly observed on both
sides during war. There was no fighting during nights; when the enemy
had no arms in his hands, no arrows were aimed at him.
(7) Group welfare: Concept of 'bahujan hitaya bahujan sukhaya' has
remained the touchstone of decision making in righteous public policy in
India since the times of the Mahabharata.
(8) Honesty: Yudhishtir's partial truth manipulated to convey the
message of Ashwathama's death.
(9) Integrity and education: Before the two sides set off for battle, one of
the warring parties learns the art of war at the best military training
school in India. The head of the school, Dronacharya, begins teaching his
pupils how to behave responsibly in the face of temptation and controlling
the urge to exploit others. Only when his students passed the tests
Dronacharya gave them would he educate them in the art of war.
(10) Justice: The intent of Lord Krishna was to defeat the forces of evil
and to establish the Rule of Law or 'Dharma' where the righteous would
not only defend themselves but also triumph over evil
(11) Knowledge: Knowledge helps in right choice which is very important.
When Krishna asked Arjuna and Duryodhana to choose between him and
his army, the choice was, in fact, between a Leader and his Resources.
While a Good Leader can gain from limited resources, a Bad Leader will
lose even with vast resources. Knowing his excellent Leadership Qualities,
Arjuna requested Krishna not only to lead the entire mission but to
personally lead him by accepting to be his "Saarthi" (Charioteer), guide
him and lead him to success.
(12) Learning: Learning is one thing and virtue is quite another. It is true
that one should know the difference between good and evil, if one is to
seek good and shun evil. But this knowledge should soak into every
thought and influence every act in one's life. Best example is Duryodhana
even if learned was not able to follow dharma due to his habits.
(13) Managerial functions: To inspire, invigorate, counsel in crisis. The
right team is made by selecting right individuals, get the right man for the
right job and you make great symphony. The best man for the job is not
the one with the best capabilities but one with the greatest commitment.
Hire Right Manager who can inspire, take risks and exploit weaknesses of
the enemy Know Ground realities. Accept different ideologies. Cooperate.
(14) Noble: The end of Kunti's life is the epitome of her noble character.
She severs the bond of love for her sons which had been her whole life,
leaves this worldly life and quietly follows her elders, Dhrutarashtra and
Gandhari. Such an act of divine forgiveness and reverence is scarcely to
be found anywhere outside Indian philosophy. This also shows her
"sisterhood" for Gandhari. She accepts death with them by burning in a
wildfire. Her wisdom, her conscientious nature, her diplomacy and
compassion are remarkable but what remains with the reader at the end
is her enormous human dignity.
(15) Occupation: The Mahabharata warns against focusing solely on the
rewards of doing your duty. Lord Krishna exhorts the warrior Arjuna not
to fight for his own benefits and not to satisfy feelings of greed or desire.
Rather, Arjuna must fight for the good of others. Business executives can
take this message to heart. While having a strong work ethic brings
riches, ethics at work bring meaning and significance to profit-making
efforts. Companies should not aim just to make money. Being good
corporate citizens equals being good citizens.
(16) Personal Commitment: At the decisive Kurukshetra war Bhishma
vowed not to kill the Pandavas, for he loved them for their virtues.
Bhishma did not fight a warrior like Shikhandi because of his personal
commitment. Bhishma was son of King Santanu, who learned to resolute
from the fathers inability. King Santanu's Mahabharata as a study of
leadership from failure to success; the failure of the man in a leader is the
failure of his leader- selfishness interprets The ship. The personal failure
spoils him, his progeny and his society for generations. Setting right the
wrong takes a longer time and warrants desperate remedies.
(17). Qualities: The blind Dhritarashtra represents Avidya or ignorance;
Yudhishthira represents Dharma; Duryodhana Adharma; Draupadi Maya;
Bhishma dispassion; Dussasana evil quality; Sakuni jealousy and
treachery; Arjuna the individual soul; and Lord Krishna the Supreme
Soul. Antahkarana is the Kurukshetra.
(18) Rights and Duties: The famous quote said by Krishna "mafaleshu
Kadachana" (do your duty and do not think about its rewards)
(19) Successful Strategies: Prepare before hand and turn your weakness
in to your Strength. Make powerful Allies. Share your responsibilities.
Teamwork succeeds where individual an effort fails.
(20) Transparency: Drona too indirectly gave away his secret, by saying
he was invulnerable as long as he held a weapon.
(21) Unity is strength: Even is less in number compared to Kauravas,
Pandavas win because of their united shared values.
(22) Values: The head of the school, Dronacharya, begins teaching his
pupils how to behave responsibly in the face of temptation and controlling
the urge to exploit others. Only when his students passed the tests
Dronacharya gave them would he educate them in the art of war.
(23) Women Respectfulness: Respect for the Integrity and Power of
Women is well explained in Mahabharata.
(24) Zeal and Virtue: Earthly achievements, such as wealth and power,
mean nothing without a strong moral compass to guide you. One who
collects information without proper understanding will not comprehend
the true spirit of the Shastras like the ladle which cannot enjoy the taste
of the soup though always immersed in it. (Mahabharatam-2/55/4)
2.1.3 LEARNING FROM BHAGAVAD GITA:

Bhagavad Gita prescribes doing one's duty without attachment or

desireless activity, which is a noble concept. The question is how far it is
practicable. The Gita enjoins one to do the swadharma, one's duty
prescribed according to one's station in life. Though concepts of a
personal god, who mercifully forgives the sins of devotees, are developed
in Gita, karma is still considered the supreme and inescapable law of life.
Moreover there is a distinct separation of daily practical morals and the
religious piety, as these sins could be washed by charity and pious works,
like feeding the poor or the Brahmins. This evolved a system, where
means need no necessarily be right to achieve a desirable end. Quoting
Bhagwad Gita to emphasise management principles is very much relevant
today. Long before Peter Ducker, Philip Kotler, C. K. Prahalad, Arindam
Chaudhuri, Nadiminty Sriram (his book Personality Development and
Affair management) and other management gurus introduced modern
management concepts, saints of India had applied identical strategies in
their respective books/treatises, signifying their farsightedness.
(1) Mind Control: The Bhagavad-Gita can help us to learn to regulate
our senses, control our minds and gain spiritual strength. The Gita is as
fresh in insight and as relevant today as it was 5,000 years ago.

(2) Positive vibrations: If only every manager, administrator, politician,

employee, worker and others pick a copy of the Gita and spend a few
minutes daily reflecting on its message, one can experience the positive
transformation.

(3) Consciousness: The Bhagavad-Gita consists of 18 chapters. Each

chapter is called yoga. Yoga is the science of the individual consciousness
attaining communion with the Ultimate Consciousness. So each chapter
is a highly specialized yoga revealing the path of attaining realization of
the Ultimate Truth.
(4) Karma Yoga: The first six chapters have been classified as the
Karma Yoga section as they mainly deal with the science of the individual
consciousness attaining communion with the Ultimate Consciousness
through actions. One should always do one's appointed duties. Perform
duties with perfect detachment. Only these actions can reach highest
ethical standards. Perform his specific duties for the sake of duty, which
fit in with his native abilities. He can attain his highest personal good
thereby, and contribute to the social good.

(5) Bhakti Yoga: The middle six chapters have been designated as the
Bhakti Yoga section as they principally are pertaining with the science of
the individual consciousness attaining communion with the Ultimate
Consciousness by the path of devotion. Duty should be done with
maximum concentration and pure mind.

(6) Jnana Yoga: The final six chapters are regarded as the Jnana Yoga
section as they are primarily concerned with the science of the individual
consciousness attaining communion with the Ultimate Consciousness
through the intellect. Knowledge is very important and it guides us in
every sphere of life.

(7) Cultural life: The Bhagavad Gita contains the essential ideas and
governing principles of our cultural life and deal with man's search for
eternal which is the source of truth and joy. Body, life and mind are not
to be despised they are the instruments of the life of spirit in man. There
is a responsibility laid on man as an individual to integrate his life to
relate the present to the past and the future, to live in time as well as
among the eternal energies. The man of spirit. those filled with serenity,
wisdom and joy are lovers of humanity. Arise awake and approach the
worthy learn to realize the truth. Narrow is the path and difficult to tread,
sharp the edge of a razor. But success is sure for those who dare and do.
2.1.4 LEARNING'S FROM KAUTILYA'S ARTHASHASTRA (3RD
CENTURY BC):

Arthashastra literally "the Science of Material Gain" in Sanskrit:

Chanakya compiled his political ideas into the Arthashastra, one of the
world's earliest treatises on thought and social order. Kautilya, the Prime
Minister of the king Chandragupta Maurya, helped him establish the
kingdom and wrote a major treatise about the ancient Indian
administration, The Arthasastra" of Kautilya. It might have been
composed around the 3rd century BC.

The main activities of the economy were agriculture, cattle rearing and
commerce. Among the three, Chanakya considered agriculture to be the
most important constituent of the economy. It's a fact that the Indian
economy of today is an agro based one. Covering various topics on
administration, politics and economy , it is a book of law and a treatise on
running a country, which is relevant even today. His ideas remain
popular to this day in India. Arthashastra contains 6000 sutras divided in
to 15 chapters and 18 sub chapters instructions about administration,
management, law and justice, economy, foreign policy etc. The
arthshashra is divided into 25 books. As per Kautilya there are about
forty ways of embezzlement!

2.1.4.1. VALUE OF LIFE

Arthashatra, depicts in many ways the India of his dreams. When he

wrote this volume of epic proportion, the country was ridden in feudalism
and closed and self-sufficient economy. The economy based on
indigenous ways of production; was in a transitional phase, moving
towards the advanced aspects of distribution and production. Culture and
regional politics directed the way in which trade was done. Arthasastra is
a treatise, which deals with the first value of life acknowledged by the
Hindu philosophers, namely, 'artha' meaning wealth. It is the Raja Neethi'
(the law of kingdoms). Some of the advice by kautilya is:
(a) Harmlessness, truthfulness, purity, freedom from spite, abstinence
from cruelty, and forgiveness are duties common to all.'
(b) The king must personally attend to the business of gods, Vedic
Brahmins, sacred places, minors, aged, afflicted, the helpless, and the
women, in that order.
(c) In the happiness of his subjects lies the happiness of the king. Their
welfare is his welfare. Therefore must he consider as good what is
pleasing to his subjects?
(d) If the well-to-do relatives of a widow do not look after her, she can
marry the one whom she likes and who is in a position to maintain her.
(e) Persons hurting the beasts are to be punished.
(f) If thieves rob the property of the citizen, the king shall either recover or
restore it or make good from his own pocket.

2.1.4.2. KAUTILYA'S FOURFOLD DUTIES OF A KING

ENSHRINED IN ARTHASHASTRA:

It deals with self-sufficient economy based on indigenous ways of

production; distribution and trade, and discusses monetary and fiscal
policies, welfare, international relations, and war strategies in detail.
Kautilya's fourfold duties of a king enshrined in Arthashastra are:
(1) Raksha: Literally means protection, in the business context it can be
equated with the risk management aspect.
(2) Vriddhi: Literally means growth, in the corporate context it can be
equated to stakeholder value enhancement.
(3) Palana: Literally means maintenance/compliance, in the business
context it can be equated to compliance of the law in letter and spirit.
(4) Yogakshema: Literally means well-being and in Kautilya's
Arthashastra it is used in context of a social security system. In the
business context it can be equated to corporate social responsibility.

2.2 LEARNING'S FROM BIBLE:

In Christianity, the basis of this theology is the Old Testament and the
New Testament. The Christian in commerce should not desire "to get
another's goods or labour for less than it is worth." One must not try to
obtain a good price for his own wares by extortion. If one is buying from
the poor, "charity must be exercised as well as justice;" purchaser must
pay the full price that the goods are worth to him. Moreover, purchaser
shouldn't admit suffering of the vendor because he cannot stand out for
his price, but vendor should offer a loan or persuade someone else to do
so.

There are 929 chapters in the Old Testament. There are 260 chapters in
the New Testament. This gives a total of 1,189 chapters (on average, 18
per book). The principles of fair dealing, serving others and stewardship
have clear biblical origins, but are more commonly known today as best
business practices. And the principles are not limited to qualitative
factors that can be difficult to measure. Quantitative financial principles,
including limiting the use of debt (Proverbs 22:7), earnings multiplication
(Genesis 1:28) and calculating fair value (Leviticus 25:15-16) are regularly
used to assess company's performance and are key indicators for
investors.

2.2.1. Learning's from Bible as to Business practices:

Not Engaging in Dishonest and Immoral Business Practices, few

teachings from bible is listed:
(1) "These are the things that you are to do: Speak the truth every man
with his fellow; with truth, justice and peace, judge in your gates. And let
none of you contrive evil in your hearts against one another and do not
love false oaths; because all these are things that I hate, declares the
Lord." (Zechariah 8:16-17).
(2) Moses builds on Genesis' call for humanity to work and protect the
earth (Genesis 2:15) by commanding we deal fairly.
(3) "You shall not cheat your fellow." (Leviticus 19:13)
(4) "You shall do no unrighteousness in judgment... with righteousness
you shall judge you r fellow." (Leviticus 19:15)
(5) "You shall not commit an unrighteousness in justice, in measures of
length, weight, or volume. Just scales, just weights, just dry measures,
and just liquid measures you shall have." (Leviticus 19:35-36)
(6) "Thou shall not steal." (Exodus 20:13)
(7) Serving others is a fundamental principle of the Old and New
Testament. Leviticus establishes the importance of taking responsibility
for our neighbour and hired workers (Leviticus 19:13). Jesus and Paul
expand the principle in the Golden Rule: "Do unto others as you would
have then done unto you" espoused and followed by many corporations
today.
(8) "Distance yourself from a false matter." (Exodus 23:7)
(9) "Do not accept a bribe." (Exodus 23:8)
(10) The principle of stewardship is based on the belief that the world and
its abundant resources are God's and created for all our benefit (Psalm
24:1). Corporate stewards focus on developing resources for the benefit of
others, especially their business partners, customers and shareholders.
Stewards measure both the quality of products and the quantity of sales
to drive performance.
(11) In Leviticus, he records, "when we make a sale or buy from our
neighbour, you shall not wrong one another." (Leviticus 25:14). Fair
dealing builds consumer confidence and leads the way for further
spending and growth.

2.2.2. Sabbath Economics:

Sabbath economics is an economic system championed by Christian

theologian Ched Myers. The model is an application of the economic
aspects of Biblical Sabbath Economics to modern economics sabbath
economics operates out of a sense that there is enough for everyone.
Forgiveness of debt is part of living out Sabbath Economics, and is more
than just a good idea. It is biblical, just and healing, as we work to
narrow the growing dívide between the few wealthy and the masses who
are poor. The economic implications of this tradition as it is articulated in
the Bible can be summarized in three axioms:
(1) the world as created by God is abundant, with enough for everyone
provided that human communities restrain their appetites and live within
limits;
(2) disparities in wealth and power are not "natural" but the result of
human sin, and must be mitigated within the community of faith through
the regular practice of redistribution; calls people to practice
(3) the prophetic message redistribution and characterizes that call as
"good news" to the poor.

2.3 UNIVERSAL TEACHING OF HOLY QUR'AN:

The ethical life in Islam is by reason, by choice, by full consciousness and

opted. In this state of affair, a person fulfils his duties in all situations
with full optimism. He is never disappointed in any situation. Therefore,
the concept of divine justice motivates a person to perform his moral
obligations without any worldly hope of gain or fears of lose. Because
there is an ultimate reward for him in an everlasting world which is based
on truth and justice.

The teachings of the Qur'an are universal, addressed to all people

regardless of their origins, to enlighten their spirits, to unify their
societies, purify their morals and to replace the domination by the
powerful with justice and fraternity. As a book of guidance, Qur'an
elucidates moral topics, broaden them as far as possible and establish
good in place of vice in every area of human life, on the individual as well
as the social levels. If one follows the moral qualities in the Qur'an and
adopts the path of prophet, Muhammad (SAW), (SAW represent the Arabic
phrase salla Allah alaihi wa sallam, meaning "may Allah's blessings be
upon him) he will attain perfection in some qualities and assume some
new attributes such as becoming:

(1) Muttaqi (God fearing);

(2) Rashid (Rightly Guided);
(3) Muşalih (an upright man);
(4) Munşif (an upholder of justice);
(5) Siddiq (A trustworthy);
(6) Mukhliş (one who is sincere);
(7) Şabur (One who perseveres); etc.

In order to allow our moral standards be in consonance with God's

prescription, we must emulate Prophet Muhammad (SAW) moral
examples. the word FASAD', in the Islamic Scripture, which connotes
'corruption' among other meanings applies to all forms of crimes,
individual and social, material and moral, economic and political, legal
and- cultural, national and international. According to the Qur'an, trust
(Amanah) is something given to a person or group of people to take care
of. The trustee is therefore, expected to take good care, and dispose of the
trust honestly and accurately as at when due.

2.3.1. Management Lessons from Holy Qur'an:

Many Quranic verses disapprove the wrongful taking of the property. Says
the Holy Qur'an:
(1) Do not devour one another's property wrongfully, nor throw it before
the judges in order to devour a portion of other's property sinfully and
knowingly. (2:188)
(2) Do not devour another's property wrongfully unless it is by trade
based on mutual consent. (4:29)
(3) The Prophet (SAW) endorsed the importance of legitimate ways of
earning in the following words: Asked 'what form of gain is the best? [The
Prophet] said, 'A man's work with his hands, and every legitimate sale'.
(Ahmad, No: 1576)
(4) The Prophet (saw) is also reported to have said: Leave what makes you
doubt for things that do not make you doubt. (Tirmidhi, No: 2442) Things
legitimate and illegitimate are clearly defined in Islam and, in between
them, are doubtful things, which should be avoided. A true Muslim
businessman should be wary of the doubtful things in order to keep
himself clear in regard to his faith and his honour because one who falls
into doubtful matters is sure to fall into that which is unlawful (Haram).
(5) A tradition of the Prophet (SAW) states: A time will come upon the
people when one will not care as to how he gets his money whether legally
or illegally. (Bukhari, No: 1941) Foremost among the unacceptable
business practices strongly condemned in Islam is Riba. Riba (interest),
by definition, is the extra sum the moneylender charges from the
borrower for deferred payment. Islam has forbidden all forms of Riba
since it involves both oppression and exploitation. Islam strictly forbids
this form of tyrannical dealings and condemns it in severe terms. The
Holy Qur'an says: Allah has permitted trading and forbidden Riba (usury).
(2:275) Devour not Riba doubled and re-doubled. (3:130)
(6) It further states: O you who believe! Fear Allah and give up demand for
usury what remains of if you are indeed your believers. If you do it not,
take notice of war from Allah and his Apostle: but if you turn back you
shall have your capital sums; deal not unjustly and you shall not be dealt
with unjustly. (2:278)
(7) The Sunnah is equally emphatic in denouncing Riba. The Prophet
(SAW) is reported to have said: May Allah send down His curse on the one
who devours Riba and the one who pays it and on the two witnesses and
on the person writing it. (Ahmad, No: 624)
(8) These and many other verses of the Qur'an and traditions of the
Prophet (SAW) clearly demonstrate that all those business transactions
which involve interest in one form or other, are unlawful in the sight of
Islam. According to the Qur'anic teachings there is a clear distinction
between genuine business profits and interest; while the former is
recommended and desirable, the latter is hated and undesirable.

2.3.2. Islamic Economics:

Islamic economics is a term used to refer to Islamic commercial

jurisprudence. Islamic commercial jurisprudence entails the rules of
transacting finance or other economic activity in a Shari'a compliant
manner, i.e., a manner conforming to Islamic scripture. By the 1970s,
"Islamic economics" was introduced as an academic discipline in a
number of institutions of higher learning throughout the Muslim world
and in the West. Naqvi, the National Professor in Economics of Pakistan,
presents four foundational principles for the Islamic approach to
economics (several of which are discussed at greater length in other
disciplines, as we will note):

(1) Unity: In Islamic theology, God is a stark unity, a single divine person
without partners. He is the Creator of all things, the one to whom all
humans will give account.
(2) Equilibrium: Muslims must reflect justice and kindness in all social
institutions, including economic life. Justice and kindness relate not only
to economic transactions but also to the care of the less fortunate
members of society.
(3) Free will: Muslims see free will as a gift from God to be used only for
good. Muslims deny that we are born with a sinful nature, but affirm that
we are capable of virtue as well as of vice. Thus greed, selfishness,
gluttony, exaggerated materialism and the like are expressions of our
nature gone astray.
(4) Responsibility: Corresponding to free will is responsibility. Not only are
we responsible to God, we are also responsible to our fellow humans.
Almsgiving is central to being responsible in our economic activities and
"mostly takes the form of giving to the poor and the needy.
Islamic economic principles offer a balance between extreme capitalism
and communism. It offers the individual the freedom to produce and
create wealth, while surrounding the individual with an environment
controlled, not by human rulers, but by Divine Guidance, which sets
moral rules and norms of behaviour that must require the utmost
sincerity of intention. When these rules and norms are internalised and
acted upon by people, peace and prosperity result for the wider society.

2.4 INDIAN HERITAGE IN BUSINESS MANAGEMENT:

In general, ethical behaviour is becoming increasingly significant in

business due to the following reasons:

(1) Moral Consciousness: Moral Consciousness leads the businessmen to

avoid adulteration, over charging, spurious goods, black marketing, false
advertising etc. Long before such practices were declared illegal by the
law.
(2) Self-interest: Ethical business conduct is in the self-interest of
businessmen in long run. Goodwill, sales and profits of the business
enterprise will increase, if businessmen serve then customers with good
quality and fair prices reward then shareholders with good dividends, pay
taxes honestly, treat their employees with respect and dignity.
(3) Environmental pressure: Environment pressure has made many
businessmen realize that they use resources which belong to society and
they must discharge their social obligation through ethical behaviour and
must adhere to social values.
(4) Legal imperative: Laws reflect ethical conduct and businessmen must
follow them. If businessmen disobey laws and regulation of government,
they are surely to lose their power, prestige and their survival will be in
danger.
2.4.1. Overview of Business practices in India
(4500 BC to 1900 AD):

(1) During 4500 BC to 1900 BC there are evidence of vigorous trade and
commerce in India.

(2) 1900 BC to 800 BC: Sophisticated managerial trading on SRENI

system.

(3) 800 BC to 300 BC: Change in SRENI system and Inter-sreni

arbitration formed into Bhandagarika system.

(4) 300 BC to 100 BC: Maurya dynasty and introduced code of corporate
conduct. Many development codes, rules, professionalism etc. Budhism
also encourages Arthashastra is worth mentioning.
(5) 100 BC to 250 AD: Increase in trade and commerce. Romans and
others involved and structured business practices evolved.

(6) 250 AD to 550 AD: Gupta dynasty encourages regulatory codes of

managerial system, accounting and administration.
(7) 550 AD to 1000 AD: Disappearance of SRENI and decline in
international trade.

(8) 1000 AD to 1750 AD: Islamic influence on trade and commerce.

(9) 1750 AD to 1900 AD: British system of corporate organization

introduces.

2.4.2. Production and Consumption:

Goods produced means manufacturing products and services like

hospitals, communication and rental transport services, etc. Production
can be defined as conversion of inputs into output through a
transformation process. Men, money, machines, material and
management are different elements of input. The resultant output may be
obtained in various forms like finished products, goods and services. In
the early days Indian economy was totally based on agriculture. People
used to produce whatever they required for their self-consumption. There
was no need for sale or exchange of goods. But later on, needs of the
people increased and so did the production. From the point of view of
economists, production from local resources for local needs is the most
rational way of economic life. Humans have an innate tendency to
produce goods and products according to their basic requirements or
needs. Needs, wants and desires are a part of one's life and production is
required for fulfilling these needs, wants and desires of human beings.
With the development of human beings, ways of production have also
transformed in the modern world. Now a days, many natural resources or
non- renewable resources are consumed in excess to produce goods and
services. Productive resources should be diverted to production of most
essential goods i.e., resources used in the production of alcohol, harmful
chemicals and arms should instead be used for the production of food,
clothing and house building. Consumption increases production in terms
of advanced methods and more finished products. From time to time,
man has developed new methods and techniques of production to keep
pace with increasing consumption. According to modern economists,
one's standard of living is judged by the amount of annual consumption.
Since consumption is directly related to welfare of human beings, Indian
angle to consumption stresses that the aim should be to obtain the
maximum well-being with minimum of consumption.

2.4.3. Ethical issues in production and consumption:

From the employee's point of view, wages are the principal means for
satisfying the basic economic needs of the worker and the worker's family.
From the employer's point of view, wages are a cost of production that
must be kept down lest the product be priced out of the market. Some of
the issues this area arise out of the fact that there is usually a degree of
danger in any product or production process and it is difficult to define a
degree of permissibility based on other factors such as technology, risk,
expectation etc.

Transforming products to be more greenwashing. Greenwashing is a

compound word modelled on "whitewash", or also called as "green sheen",
Greenwashing is a form of spin in which green products or green
marketing is deceptively used to promote the perception that an
organization's products, aims or policies are environmentally friendly.

Ethics in production and consumption usually deals with the duties of a

company to ensure that products and production processes do not cause
harm. Some of the more acute dilemmas in this area arise out of the fact
that there is usually a degree of danger in any product or production
process and it is difficult to define a degree of permissibility, or the degree
of permissibility may depend on the changing state of preventative
technologies or changing social perceptions of acceptable risk.
Defective, addictive and inherently dangerous products and services.
Ethical relations between environment: pollution, environmental ethics,
carbon emissions trading. Ethical problems arising out of new
technologies genetically modified food, mobile phone radiation and health.

Product testing ethics: animal rights and animal testing, use of

economically disadvantaged groups such as students as test objects.
Offering maximum satisfaction to consumer is the aim of Indian ethos in
production.
Controlling wastages in each level was key feature of Indian ethos.
Indian sages aimed at quality than quantity.

2.4.4. Production and consumption related Lessons from

Indian scriptures:

Production and consumption have undergone complete transformation

over the years. The modern trend advises us to move towards move
reliable, more efficient and safer modes of production consumption-
related lessons we can draw from Indian heritage are as follows:

(1) Focus on Duty and wealth by product: Ancient days witnessed

coordination between Artha (money) and Karma (duty). During that time,
wealth creation was important but was not the focus.

(2) Focus on physical and spiritual progress: The prime focus was on
spiritual growth in the earlier times. Even today, Indian economy focuses
on a combination of physical and spiritual progress.

(3) Increase in per capita income: Any economic action plan is assessed
on various criteria, one of them being an increase in a country's per
capita income. Since this concept is comparatively modern, Indian
heritage system does not elucidate much on the ways and reasons to
increase the per capita income.

(4) Spiritual aspects of Job: The central point of human existence was
striking a proper balance between the amount of efforts and the amount
of remuneration attached to it. Thus, when such spiritual considerations
are connected to one's job or work, it takes on a totally different meaning
a meaning devoid of the premises of utilitarianism.

(5) Spiritual economists: Great intellectual gurus like Mahatma Gandhi,

Vivekananda and Buddha constantly preached and advocated the one
principle of 'more of giving and less of grabbing'. Despite being a scientific
subject, Indian economy has its foundation in spiritual ideas of such
economists.
(6) Opponent of irresponsible Use of resources: Indian heritage
advocates the prudent and economic use of resources in the development
of man but does not advocate irresponsible and indiscriminate use of
resources.

(7) Optimum use of resources: It prefers optimum use of resources and

conservation of natural resources because they are available in limited
quantity.

2.5 INDIAN MANAGEMENT V/S WESTERN MANAGEMENT:

Basically all the value systems throughout the world teach similar things.
They are as follows:

 Humanity helping others of Cooperation and Fairness.

 Humility is humble and kind, Adjustment and assimilation.
 Self development through social betterment, gratitude.
 Respect for elder, parent and others etc.

A difference has been noticed due to cultural imbalance/ difference. In

the western culture less value are taught to the children and little efforts
are made in their childhood days for their upcoming in future. But in the
eastern areas it is exactly the other way round. Children are taught how
to respect elders and parents. (Page 48-49)

UNIT 2
 WORK ETHOS AND VALUES

3.1 WORK ETHOS:

3.1.1 MEANING OF WORK ETHOS AND WORK ETHICS:

Work ethos is the set of ideas and attitudes that is associated with work.
Work ethos is the response made by a person. Indian work ethos is result
of our cultural and social values. The worker is essentially a spiritual
being involved in a human experience. He is a human resource looking for
a spiritual experience. This is a reflection of a Vedantic model of human
being as poorna or an autonomous, self-existent wholeness. Gita's
Karmayoga is a distillation of workship "Change your being, be reborn
into the spirit and by that new birth proceed with the action to which the
spirit within has appointed you."

Work ethic is a belief that hard work and diligence have a moral benefit
and an inherent ability, virtue or value to strengthen character and
individual abilities. Work ethics consists of the set of attitudes and the
value systems which would be appropriate for achieving the goals of the
system.

3.1.2 FACTORS INFLUENCING THE LEVEL OF WORKPLACE

ETHOS:

The main factors influencing the level of workplace ethos are as follows:

(1) The individual moral Standards: The moral standards and sound
personal values of a person exercise a significant impact on ethics in the
workplace. An employee has to make a choice between right and wrong in
different situations. His ethical behaviour affects his reputation within the
company as well as the reputation of his company. His choices and
actions depend upon his personal beliefs and value as well as reflect the
understanding of his ethical responsibility as an employee.
(2) Influence of managers and co-workers: Managers and co- workers
exert significant control on one's choices at workplace through authority.
For gaining consistent ethical compliance in the company's workplace,
activities and examples should be set by co-workers along with the rules
and policies established by the company. Indian managers to keep sanity
and follow dharmic path.

(3) Opportunity to engage in misconduct: In case the company fails to

provide good examples and direction for appropriate workplace conduct,
confusion and conflict will develop and will result in the opportunity for
unethical behaviour. If punishments for undesirable behaviour are not
implemented, each individual may misuse the opportunities available to
him since there is no system of punishment.

3.1.3 Levels of work Ethos: Levels of Work Ethos and Indian

Ethos:

(1) BASIC LEVEL:

(1) Discipline: Respect for Facts and Honesty: Indian ethos directs
towards the concept of abhivinīta. Knowledge (vidya) is asset in a
foreign land; wealth comes handy in tough times. Righteousness (dharma)
is the only wealth that can secure the other world. Good Conduct (sheela)
alone is currency everywhere and at all the times. Hence subhashita
teaches one to be Abhivinit. In workship transformation of consciousness
takes place progressively as a worker passes through the following
sheaths or koshas in the course of his action:

(1) Annamaya Kosha: the sheath made of food.

(2) Pranamaya Kosha: the sheath made of vital force.
(3) Manomaya Kosha: the sheath made of mind.
(4) Vijnanamaya Kosha: the sheath made of intelligence.
(5) Anandamaya Kosha: the sheath made of bliss.

(2) Punctuality: Respect for Laws and Procedures: Indian ethos

directs towards the concept of vadnniştha: Hitopadesa teaches that
Whatever you have to pay back to others or whichever task has to be
done by you, please do it in the expected time and without delay. If you do
not do it in assigned time then the relevance of that work vanishes (i.e. it
will have no impact (impact is here equated with rasa essence).

(3) Minimize wastages and losses: Respect for Goods and Property.
Indian ethos directs towards the concept of śraddha
One should learn every moment and one should earn from every bit, If
you waste even a second, no knowledge can be gained and if you waste a
bit, you stand to lose wealth.

(4) Respect for Commitment: No personal work or wastage of time

during working hours.
Indian ethos directs towards the concept of anuvrt Subhasita teaches
the power for respect for commitment. A person with enthusiasm is a
powerful person because nothing is mightier than enthusiasm. Nothing is
unachievable (durlabha) to a person with commitment. The contend of
this subhaşita is, "Where there is will there is way."

(5) Respect for Other People: Appropriate and cordial demeanour

with superior, colleagues and sub ordinates.
Indian ethos directs towards the concept of adara. Those who treat their
own people with love, others with kindness, who are ruthless to the
wicked, straight forward to the noble, indifferent to the fool, respectful to
the scholars, who meets their enemy bravely, who are not infatuated to
women and pay respects to their gurus are great men, This according to
Chanakya is the ideal behaviour of great men
(7) Respect for Equality: Consistent sustenance of ethically and
morally sound actions. Indian ethos directs towards the concept of
samman. This is the last shloka in the Rigveda which states, "Let your
conclusions be one (or be alike); let your hearts be the same (be alike) [So
that "everyone " feels for the same particular bad/ill in the society in the
same intensity. It may be the common experience that not all feel alike for
the same problem in the same 'intensity' that we may as individual. Due
to this there may be lack of 'collective' efforts to solve that problem]. Let
your minds think alike/similar. May all these factors make your
organisational-power an impressive one. This subhaşita may be
recognized as the sanghatan-sukta that exhorts us to build an impressive
organisation and nation. Lokmanya Bal Gangadhar Tilak had ended his
Geetarahasya with this subhaşita.

As per Buddhist teachings the ten virtues are mercy, generosity

renunciation of sensual desires, truthfulness, exhibiting the spirit of
concord, speaking gently and softly to all, scientific and useful discussion,
non-covetousness or rejoicing at the fortunes of other people, universal
love and true knowledge and the acceptance of the law of cause and
effect. Three sins of the body are murder, theft and adultery and four
sins of speech-lying, slander, abuse and idle talk. Three sins of the
mind are covetousness, hatred and error.

(II) TOP LEVEL:

(8) Sacrifice:
Indian ethos directs towards the concept of AL Yagyna Bhavana literally
means a sacrifice to someone for attaining harmony in life. Sri Ramanuja
interprets sacrifice as the Vedic yajna. Sant Jnaneshvar advocates looking
upon one's duty itself as an obligatory sacrifice. Yajna as a fire ritual, or
offering of oblations to gods through fire, has almost fallen into disuse
now. Bhagwad Gita teaches the importance of sacrifice. Sri Krishna asks
Arjuna to work for the sake of sacrifice (yajna), devoid of attachment to
work. That underlines the fact that detachment (from work and its
outcome) is the main factor in work performed in a spirit of sacrifice.
(8) Righteousness: Indian ethos directs towards the concept of
dharmikatva.
Cows of different colors yield milk of one colorwhite. In the same way,
different dharmas, in essence, teach about one and the same principle.
The following words were uttered by Duryodhana in response to
Draupadi's question," In spite of having many common things between
the Kauravas and the Pandavas, viz. same family, same preceptor
(Dronacharya), and same grandfather (Bhishma) why do Kauravas always
follow the path of unrighteousness (adharma) and Pandavas always the
path of dharma? Duryodhana says, "It is not that I did not knew what
was dharma is and what is adharma. I cannot follow dharma because it is
not in my nature (svabhava) and I cannot abandon adharma because I
cannot desist from not doing it". This subhaşita addresses a very delicate
nature of the human mind. Many are able to distinguish between what is
right and what is wrong but some unknown force prevents them following
the right path. It is essential for HR student-to be manager to inculcate
Righteousness from the very earliest stage.
(9) Dedication: Indian ethos directs towards the concept of Nishta.
Success should be the natural outcome of dedicated and effective action.
Bagawath Gita gives three beautiful definitions of Yoga. These are (1)
Yogah Karmasu Kausalam (B.G, 2.50) (2) Samatvam Yoga Uchyate (B.G,
2.48) (3) Samadhau Achala Buddhi (B.G, 2.53)
(10) Renunciation: Indian ethos directs towards the concept of tyaj .
Subhashitani teaches that "Naasti Vidhya samam chakshu Nasthi
Satyam sama thapaha Nasthi raga samam dukkam Nasthi tyaj samam
sukham". There is no sight better than knowledge (by knowledge one can
see what cannot be seen by a naked eye). Knowledge gives the vision to
see beyond some obvious things. There is no better ardour than truth
(satya). There is no greater sorrow than desire, and there is no higher
happiness than renunciation (tyaga).
(11) Selfless work for social welfare: Indian ethos directs towards the
concept of Lokasamgraha h. Work has to be done as a Yajna for
Lokasamgraha i.e. a sacrifice for the welfare of all mankind. Basically this
is the philosophy of service working for the benefit of all. In all the
eighteen 'Puranas,' sage Vyasa emphasizes only two moral precepts:
Rendering service to people is merit (punya) and harassing them is evil.
(12) Purity of mind: Indian ethos directs towards the concept of
Chithasudhi, The Tundamental aim of work is Chithasuddhi or
purification of the mind of he dross of ego, greed, anger, vanity and so on.
The major principle of Buddhism is contained in the fifth stanza of
Buddha Varga" Sarvapapasya akaranam kusalasya upasamvada Sachitha
pariyodpanam etham budhanusasanam" Eschew all evil, cherish good,
cleanse your innermost thoughts - this is the teaching of Buddha. The
whole purpose of worship (chanting mantras, performing puja etc.) is for
purifying the mind and not for material gains. Purity of mind cannot be
attained by millions of acts of worship or by chanting of mantras. So says
Shankaracharya in the Vivekachudamani.
(13) Transcendence: Indian ethos directs towards the concept of
Sthitaprajna. Ability to Maintain One's Balance under All situations is
called Sthithaprajna. Bagawath Gita suggests that a good leader should
be able to maintain equanimity in happiness and grief, gains and losses,
victories and defeat and continue his unbiased action.

3.1.4 Dimensions of work ethos:

Following are the other dimensions of work ethos:

(1) Unambiguous policies: Clear cut policies, rules and regulations,
reward system etc. are supportive in establishing work ethics. Clarity of
these will make work-ethics more purposeful.
(2) Protecting the interest of the organisation: Interest of organisation
must agenda high priority of an organisation's employees. Workers can
protect the interest of their organisation through higher productivity and
quality of a product. Clarity of these will make work-ethics more
purposeful. Interest of organization must be on the top agenda of
employees. Their activities must focus on the protection of interest of the
organization. Workers c and protect the interest of their organization
through higher productivity and quality of a product. They should make
their best efforts in this regard.
(3) Work ethics in terms of proper communication system: A
transparent communication system is said to be the lifeline of an
organisation. Communication system is said to be life line of an
organization. Proper communication channel will promote work ethics in
the organization. Any misunderstanding, mistrust, suspicion etc. may be
eliminated through communication system.
3.1.5 Steps in work ethos:

Businessmen are faced with moral and ethical dilemmas while making
choice from various alternatives. Business interest comes into conflicts
with moral values. Ethical dilemmas faced by managers are often highly
complex with no clear guidelines. Many times the ethics challenges the
profit motive and it creates the dilemma. It is very difficult to make choice
between ethics and profit motive. E.g. If the doctors wishes to have lots of
patients it is against the ethics but in favour of his profit. We can take the
following steps to come out of this dilemma:
(1) Analyse the situation.
(2) Find out reasons of situation.
(3) Check your own intention.
(4) Confirm that your profit motive is not harmful to anyone.
(5) Confirm that it is not harmful to the person relying on you.
(6) Recognize Unethical Requests and Bosses.
(7) Buy Time.
(8) Find a Mentor & Peer Support Group.
(9) Find "Win-Win" Solutions.
(10) Work Within the Firm to Stop the Unethical Act.
(11) Prepare to Lose Your Job. This can be Last resort because it's difficult
to make change effectively from the outside.
(12) In this way, the person can make combination of ethics and
profitability and resist unethical behaviour.
3.1.6 Factors Responsible for Poor Work Ethos:

The following factors are responsible for poor work culture in a business
organization:
(1) Lack of commitment: Lack of commitment refers to the disinterest
shown by worker to the work. This creates poor work culture in the
organization and results in poor quality of product and lower productivity.
Dedication towards work should be visible by his behaviour.
(2) Lack of discipline: Discipline includes, regularity, punctuality such
as to come in time to work place, to complete the task given time, to
follow rules and regulations if any, do no waste time during working
hours etc. Hence, lack discipline will create poor work culture which may
cause delay in operations.
(3) Decline in moral standard: Moral standards provide tool for judging
the moral value of a decision. They provide the basis for deciding whether
an act is right or wrong. If there is decline in the moral standards, the
culture of the work in an organization becomes poorer.
(4) Poor working condition: Poor working conditions include unhealthy
working climate, lack of pure drinking water, lack of ventilation, lack of
canteen facilities, lack of safety devices and norms, industrial pollution
etc. These are the constituents of poor working conditions in an
organization.
(5) Political interference: Most of the unions in the companies are
affiliated to some political party. Political leaders sometimes, destroy the
peace and harmony organization for the sake of power and ego only. This
is one of reasons that causes industrial conflict. Most of the time this of
in the all accepts as destiny and beyond the control of individual.
3.1.7 Measures to ensure ethics in the workplace:

(1) Have a code of conduct and ethics.

(2) Establish open communication.
(3) Make ethics decisions in group and make decision public wherever
appropriate.
(4) Integrate ethics management with other management practices.
(5) Use of cross-functional teams when developing and implementing the
ethics management programme.
(6) Appointing an ombudsman.
(7) Creating an atmosphere of trust.
(8) Regularly updating of policies and procedures.
(9) Include a grievance policy for employees.
(10) Set an example from the top.

3.1.8 Indian model of work ethos:

(1) Divinity in work: All work/Karma to manifest divinity, hence these

must be pure, good, honest and sincere. Indian philosophy also teaches
to perform every work without having any attachment to result, because
results do not fall under the jurisdiction of a doer. Such thinking and
understanding will change the whole attitude. Now the results will
become a PRASAD-gratitude coming from the God himself. You can now
accept the result with open mind without apprehensions-just as you
accept members into Karma Yoga.
(a) Lokaa: samasthaa: sukhino bhavanthu: let everyone become happy
and prosperous;
(b) Sarvey bhavanthu sukhina: let all become happy;
(c) Sarve santhu niraamaya: let all become healthy;
(d) Sarve bhadraani pasyanthu: let all be seen in glory;
(e) Maa kaschith dukhabhaag bhaveth: let not anyone face sorrow.
(2) Dharmic path: Vedic messages declare that there are three pathways
to opt first is the pathway of brahmajnaana prayaanam, 2nd dharma
jnaana prayaanam and karmajnaana prayaanam. Of which a manager
has to opt for second and the third, i.e. doing the karma without a hidden
agenda but with dharmic values.
(a) Smaaneeva akoothi samaana hrudayaani va: Let all our 3rd mission
and also our hearts become one with each other.
(b) Samaanamasthu vo mano yathaa va: susahaasati: let us pray for our
mind becoming united and let us all live happily together enjoying life.
(3) Divine nature: Vedas observe divinity in all natural resources like,
soil, air, water, oushadhee, animals, plants, forest, earth, Sun, and so on.
Hence over utilization and exploitation of anything are objected with
strong words. Vedas consider their existence is for the mutual benefit and
welfare. Hence Vedic messages are for the past, present and future
generations.
(4) Inner peace: Through inner peace, a manager can have healthy
relation with his customers and suppliers since eve person likes to'
interact with a happy go lucky person rather than a person who is
mentally disturbed, the best and efficient decisions are made only when
someone is at mental peace since such a person can analyse all the
alternatives in effective manner.
(5) Karma Yoga: Work was valued intrinsically in the Vedic and pre Vedic
period in India as a spiritual calling or sacred duty The concept of
karmayoaa provided a transcendental perspective to even the most
mundane of activities. A manager can easily motivate his employees and
workers as he will be loved by everyone through his peaceful nature and
he can very well teach them the concept of Karma Yoga, which states
"Yogah Karmeshu Kaushalam Samatvam Yogah Udyate" i.e. he who
works with calm and even mind achieves the most. Thus he can bring out
higher productivity with effective use of resources. Modern Indian work
ethos which shuns work as pain and drudgery is a far cry from the ideal
of Karmayoga the twin goals of which are bliss (ananda) and freedom
(mukti). Ultimate aims of management should be Sangacchandwam
jaanathaam: let us progress together, let us discuss together, let us keep
the same mental attitude. samvadadwam manaamsi samvo
3.2 VALUES:

3.2.1 Meaning:

Values are concepts or beliefs about desirable end states or behaviours

that transcend specific situations guide selection or evaluation of
behaviour and events and are ordered by relative importance. Values are
traits or qualities that are considered worthwhile. Values represent an
individual's highest priorities and deeply held driving forces. Value
statements are grounded in values and define how people want to behave
with each other in the organization.
Ethical immunization thoughts: (Ten qualifications for a manager) Ahimsa
sathyam astheyam brahmachryam aparigraham soucham santhosham
sthapa swaadhyaaya eeswara pranidhaanam: Non-violence,
understanding the truth/fact/ essence, non-stealing, knowing the
ultimate purpose of life, self- reliance, cleanliness, pleasant happy vision,
mission oriented work, acquiring the knowledge on the subject of work,
faith in divinity. (Yama and niyama from Patanjali's yoga saastra)
3.2.2 Values and ethics:

Values do not change from individual to individual. Ethics is common to a

group of individuals; the group may be religious or professional. Ethics is
mostly based on some code or law and judgment of any action is based on
code of conduct or law.
Values are the rules by which we make decisions about right and wrong,
should and shouldn't, good and bad. They also tell us which are more or
less important, which is useful when we have to trade off meeting one
value over another.
Values are mainly related to individuals and since they are related to
justice, they remain the same for everyone. E.g. truth, honesty, empathy,
self-respect. The following are the forms of the golden rule in ethics. Each
of these forms the basis of all human values:
(1) Everything you want others to do to you, you should do to others.
(2) Do not do to others anything, which you do not wish them to do to
you.
(3) Do not do anything to others that, if done to you, would cause harm to
you.
3.2.3 Features of values:
(1) Values are comprehensive standards that direct conduct in a variety of
ways.
(2) Values guide us to take specific positions on societal issues.
(3) Values provide standards of morality.
(4) Values are most central to the core of person.
(5) Values are not fixed, they change over time.
(6) Many values are relatively stable and enduring. This is because of the
way in which they are originally learned.
(7) We have a hierarchy of values that form our value system.
3.2.4 Foundational organizational values: Foundational values
are those concepts or ideas which do no by themselves constitute any one
theory but which should be considered as a prerequisite to most
satisfactory normative theories.
(1) Rationality: All legitimate moral acts must be supportable by
generally accepted reasons.
(2) Least Harm: When you must choose between evils, choose the least
evil.
(3) Consistency: Moral reasons, including moral actions, if they are valid,
are binding on all people at all times in all places given the same relevant
circumstances.
(4) Impartiality: This principle forbids us from treating one person
different than another when there is not a good reason to do so. We set
aside our personal interests.
(5) Openness: When examining moral differences between ourselves and
other individuals or cultures, we may discover that it is we, not they, who
are morally wrong. We must be open to changing our view (Principle of
Fallibility, L. Hinman).
3.2.5 Relevance of values in management:

(1) Corporate values: Behavioural norms to guide the activities of

members of an organisation. "Customer is king" "People are our biggest
asset."
(2) Ends-means relationship: Socially worthwhile goals and sound
business practices.
(3) Guide to decision and action: Values tell the is right goal and right
path.
(4) Social responsibility: Business values advocate accepting such
responsibility.
(5) Standards of conduct: Values constitute the norms and standard of
good business. What is good business?
3.2.6 Formation of values:
The value system does not permit one to do whatever he wishes to do. The
decisions are toned and influenced by the family and community value
system. Everything you do is registered añd you will have to pay for the
consequences in due course. You cannot do things because people are not
watching. That is the law of Dharma from which are all parts of the
holistic approach to management. India is in an advantageous position in
the changing panorama of management, from one of pure economic
culture to one of holistic approach, because of our religious and cultural
heritage. The following are all factors rooted in our tradition. (1) The
acquisition of wealth (Artha), (2) developing a sadhanic personality (Yoga),
(3) being committed to the truth and the right (Dharma) (4) believing in
the almighty God as superior to man (Brahman ). Based in these, we can
develop and appropriate management philosophy with a value system
rooted to our cultural heritage; which could very well be the Model of
Holistic Management that we can offer to the whole world as India's
contribution to managers for facing the challenges in the 21st Century.
The Bhagavad Gita and many others of our heritage contributions provide
all the principles and approaches relevant to holistic management that
can be useful to managers of today. The factors affecting formation of
values are well explained in the light of few Indian ethoses: you cannot
escape. These.
(1) Personal factors: Personal factors influence value which keeps
changing from situation to situation which is real challenge before nation.
There are many subhashitha on this. Let us discuss. Worth of a person is
not determined by one's location (status) but by his/her qualities. For
instance, will a crow become an eagle by merely sitting on your good
qualities to a wise person who will know them or will find on its own. Do
not reveal your good qualities to an idiot either because he/she will not be
able to appreciate understand) them. At the same time good qualities
can't be hidden and automatically accepted by all.
(2) Family factors: The family influences the formation of value in
individuals. This is well explained in the subhashitha followed a fully
filled water pitcher does not make as much noise as a half-filled one. A
virtuous and sage person born in a good family is free of pride while those
devoid of good qualities keep babbling like the half-filled water pitcher.
Parent educates children with the uniqueness of the family and asks
them to inherit. Only a person with good qualities knows another with
like good qualities, not one without any qualities. A strong person
recognizes (or judges) strength of another strong person, not a weak one.
The cuckoo, not the crow, understands (or feels) the worth of spring; and
only the elephant perceives the strength of the lion, not the mouse.
(3) Social factors: The social factors influence individual value system.
Indian ethos teachers unity. strength of any society and it is rendered
weak without unity. Hence well-wishers of a nation strongly praise unity
for it.|| One should never abandon the following six qualities: truth
(sticking to truth), generosity, activeness, freedom from envy, tolerance,
and forbearance. A ture man (Purusha) is one who donates to a deserving
person, appreciates good qualities in others, shares joys and sorrows with
friends, accumulate. The qualities of a true friend are: purity, generosity,
chivalry, equally poised in happiness and distress, politeness, affection,
and truthfulness. The purport of this subhaşita is not that we have to
make people of such qualities our friends, but that we need to make such
qualities our own, for then only will we naturally attract virtuous people
to become our friends knowledge of science, and is excellent warrior on
the battlefield. Our ethos taught us to live gracefully and respect social
system.
4) Cultural factors: The culture influences the individual value system.
Indian ethos emphasize the importance of being well cultures in the
subhashita follows. (literate' learned) is inverted, it becomes "rakshasa"
(devil). The word "sarasa" (good), however, evenwhen inverted, remains
the same ("sarasa"). The deeper, more important meaning of the
subhaşita is as follows: A "sakshara" person may behave like a "rakshasa"
in certain situations. The "sarasa" (cultured, cultivated) person will not,
however, abandon this quality under any condition . RE One should
engage in self-introspection every day to find out what characteristics and
qualities in me resemble those in animals (pashutulya) and (satpurusha).
those in noble person
3.2.7 Level of business values:

(1) Individual level : Individual values fit broadly into two types: (1) those
that are about means how you think things should be done; (2) those that
are about ends or goals what you would like to achieve. The values of
employees influence the organizational values , no doubt. Individuals vary
in the extent to which they support and adopt and therefore internalize
societal values. In addition, individuals may be able to influence and
change the way their organisation acts, while organisations can exert
influence on the teams and individuals working within them. Personal
values stem from our social background, religion, ethnic origin, culture,
upbringing, education and our experiences of life and work. Personal
values are not static. They continue to evolve during our lifetime as we
experience new situations and people's behaviours, particularly ones
involving conflict or difference, or ones we find surprising or offensive.
These encounters provide opportunities to question and rethink our oWn
values. Indian ethos emphasized importance of developing individual
values. Thirukkural, written over 2000 years ago. is a manual of ethics
par excellence. In 1330 couplets, grouped into 133 chapters and three
sections 'on virtue', 'on wealth'. and 'on love' they paraphrase the cardinal
values of life Thiruvalluvar paints the ideal house holder as one with
rectitude, forbearance, cooperation, charity, feeding guests, sticking to
truth, ahimsa, self-control and a host of other virtues that make family
life a heaven on earth. Vedanta highlights the importance of basic values,
values that create success, happiness, excellence in career and growth
that fulfils each one's potential, They explain how not having the requisite
value base erodes profitability. "This is why modern management has now
come to accept Spiritual Quotient as a key indicator of the net worth of an
individual and not IQ or EQ.
(2) Organizational values: Modern researchers found commonly
accepted organizational values are express values were: collaborate,
respect , compassionate, excellence, professional, and creative. The
Arthasastra presents his ideas concerning freedom from envy, social the
in which a ruler should gain power and maintain ways his authority. It
summarises the necessary characteristics of a king, which included the
specific values of efficiency, diligence, energy, compassion, and concern
for the security and welfare of the state. Here are a few examples of
teaching of Buddha which influence management thinking of
organisation, there are three kinds:
(a) First there are those that are organised on the basis of the power,
wealth and/or authority of the leaders (autocratic organisations). Such
organisations survive as long as the power, wealth and the aut hority of
the leader remain. (b) Second, there are those organised because of its
convenience for the members which will continue to exist as long as the
members satisfy their convenience and do not quarrel (democratic
organisations).
c) The third, organised with harmony as its very life if the only true
organisation. In it the members live in one spirit from which the unity of
purpose and various kinds virtues (values) will arise. In such and
organisation, there will prevail harmony, satisfaction and happiness.
(3) Group level: Groups may bring about change at a societal level,
thereby influencing the set of shared values. Chanakya and epoch making
personality who helped was Chandragupta to establish his empire and
manage it well. This was the time when India was emerging out of the
'Dark Age'. The old values were losing their relevance and the new ones
were yet to be established. Chanakya was a thinker who nurtured the
sense of nationalism and the obligation of the people to the Rajya (State
or Nation). The concepts of 'Vinasakale Vipareetha buddhi' 'Dushte
daushtyam samacharet' have become the often quoted proverbs in our
society. The basic purpose of Chanakyaniti is to impart knowledge on
every practical aspect of life. Devotion in faith, sweetness in voice, alacrity
in alms giving, guilelessness in relationship with friends, humility for the
guru, depth in character, piety in behaviour, regard for merit, erudition in
spiritual knowledge, beauty in appearance and belief in Lord Siva ( and in
the welfare of all) are Oh! Raghava (Rama) your attributes. (Chanakyaniti,
520)
3.2.8 Practical Principles of Vedic management for value
development:
(1) Aano bhadraa krathavo yanthu viswatha: Let noble thoughts come
towards us from all over the world.
(2). Asatho maa sat gamaya: Lead us from bad to good.
(3) Bhadram karnebhi srunuyaama deva: Let us (the managers) listen to
the glorious messages through our improvement).
(4) Bhadram pasyema akshabhir yajathraa: Let us (managers) see the
glorious positives through our eyes (for implementing in their work).
5) Bhoothyai na pramadithavyam: Never deviate from leading a
prosperous life.
6) Dharmaan na pramadithavyam: Never deviate from the durgam
dharmic pathway. dhaara nisithaa durathyayaa
(7) Kshurasya pathasthath kavayo vadanthi: The dharmic pathway for
successful (management) is like walking on a sharp the experts and
scholars.
(8) Kusalaan na pramadithavyam: Never deviate from buildine social
relations. knife says
(9) Maa vidwishaa vahai: Let us not have hatred towards anybody.
(10) Mruthyormaa amrutham gamaya: Lead us from the pains to
happiness.
(11) Paropakarartham idam sareeram: Let us use this body to help and
serve others.
(12) Saha naa vavatu: Let us exist together.
(13) Saha now bhunaktu: Let us share the result (food) of the work
together.
(14) Saha veeryam karavaavahai: Let us work together.
(15) Satyaan na pramadithavyam: Never deviate from the path of truth.
(16) Satyam vada dharmam chara: Tell the truth, practice the dharma.
(17) Sthirairangai: Thushtuvaamsa sthanubhir vyasema deva hitam
yadaayu: Let us all (enjoy) do good and divine work with this body
composed of healthy organs, as long as we live.
(18) Satyam nasthi parodharma: There is no dharma higher than truth.
(19) Swadahrme nidhanam shreya: That duty which arrives natural to
one is the most important.
(20) Swaadhyaayaan maa pramadaa: Never deviate from learning.
(21) Swadhyaaya pravachanaabhyaam na pramadithavyam Never deviate
from learning and teaching (for making the life of the manager
successful).
22) Thamas0 maa jyothir gamaya: Lead us from darkness to light.
(23) Thejaswinaa vadheethamastu: Let us all get enlightened.
(24) Utthishtathaa jaagratha praapya varaanibhodhathaa: Arise, awake
stop not till the goal is achieved.
3.3 RELEVANCE OF VALUE BASED MANAGEMENT IN
GLOBAL CHANGE:

Globalization has brought in several changes in the economy especially in

the business world. The big competition induces companies to
differentiate themselves amongst the peer group. and create benefits to
the stakeholders associated with the organization. In CIMA's Official
Terminology, Value Based Management (VBM) is defined as "a managerial
process which effectively links strategy, measurement and operational
processes to the end of creating shareholder value. Value Based
Management (VBM) is the management philosophy and approaches that
enables and supports maximum value creation in organizations, typically
the maximization of shareholder value. VBM encompasses the processes
for creating, managing, and measuring value. The value creation process
requires an understanding of the attractiveness of the market or industry
where one competes, coupled with one's competitive position relative to
other players. Once this understanding is established and is linked with
key value chain drivers for cash flow and profitability, competitive
strategy can be established or modified to maximize future returns.
3.3.1 Elements of Value Based Management:

The three elements of Value Based Management:

(1) Creating Value: How the company can increase or generate maximum
future value. More or less equal to strategy.
(2) Managing for Value: Governance, change management, organizational
culture, communication, leadership.
(3) Measuring Value: Value Based Management is dependent on the
corporate purpose and the corporate values. The corporate purpose can
either be economic (Shareholder Value) or (Stakeholder Value).
3.3.2 Importance of value based management:
The growing importance of organizations value base management can be
enlisted as under:
(1) Focus on better market for its products and services.
(2) Any company operates globally or locally is competing multiple
markets.
(3) Complexities in the market for corporate management and control.
(4) Competition on determining who is in charge of organization.
(5) Threat of takeover restructuring and or a Leveraged Buy-out.
(6) Dependence on capital markets and competing for investors favour
and money.
(7) Dependence on the employees and managers market which depend on
competition for company image and ability to attract top talent.

3.3.3 Benefits of value based management:

(1) Aligns the interests of top managers with the interests of shareholders
and stakeholders.
(2) Can maximize value creation consistently.
(3) Encourages value-creating investments.
(4) Facilitates communication with investors, analysts and
communication with stakeholders.
(5) Facilitates the use of stocks for mergers or acquisitions.
(6) Facilitates to improve decision making.
(7) Improves internal communication about the strategy.
(8) Improves the allocation of resources.
(9) It helps organizations to deal with globalized and deregulated capital
markets.
(10) It helps to balance short-term, middle-term and long-ter trade-offs.
(11) It helps to better manage increased complexity and greate
uncertainty and risk.
(12) It increases corporate transparency.
(13) It sets clear management priorities.
(14) It sets effective targets for compensation.
(15) Prevents undervaluation of the stock.
(16) Streamlines planning and budgeting.

3.4 IMPACT OF VALUES ON STAKEHOLDERS:

Ethics and ethical behaviour are the essential elements of healthy
management. Abundant access to information and greater business
opportunities, than ever before, make ethics an essential requirement in
the modern business world.
(1) Shareholders - (1) Determinants of Shareholders Value. (2) Rate of
sales growth. (3) Operating profit margin. (4) Income tax rates. (5)
Working capital investment. (6) Fixed capital investment. (7) Cost of
capital. (8) Value growth duration.
(2) Employees - (1) Basic Compensation i.e. salary. (2) Bonus and
Incentives to match their performance. (3) Perquisites in form of
additional benefits. (4) Welfare measures including social security and
superannuation benefits. (5) Job Security.
(3) Customers - provide business to Existence of the company depends
on their Support. Customers are quality products at reasonable price.
They also expect delivery at right time and service after sale: 1) Price to
match their expectations. Customers company. interested in desired (ii)
Adequate quantity to fulfil their demand. (iii) Desired quality. (iv) Delivery
at time expected by them. (v) After sales service and spares.
(4) Government is interested in proper tax payment by company.
Earning of foreign exchange. contribution to GDP, following regulatory
and contributing to loans raised by government are other interests of the
government: Government (i) Payment of Taxes. (ii) Earning foreign
exchange revenues. (iii) Contribution towards GDP. (iv) Subscribing to
loans raised by government. (v) Fulfilment of regulatory norms.
(5) Competitors - (1) Intensity of indirect competition. (2) Threat of entry.
(3) Suppliers' pressures. (4) Regulatory pressures as to fairness. (5)
Intensity of direct competition. (6) Customers' pressure.
(6) Society - Survival and success of the company depends on acceptance
of its products, processes and people by the society. Company
management has to ensure that society is benefited on continuous basis
from the operations of the business. Reasonable price of the products
delivered; (2) Good quality products; (3) Improving the standard of living
of the individuals; (4) CSR Initiatives; (5) Employment Generation.
3.4.1 Role of Leaders in inculcating organizational values:
(1) At every level, leaders have the opportunity to teach, and to develop a
common understanding of what kind of behaviour is required, so that this
behaviour is shaped by the whole corporate social system.
(2) Partial solutions like training or recognition will not b enough, if other
parts of the system are not aligned. Thus, the interactive dialogue both
educates and develops a new model of leadership.
(3) The leader has the responsibility of facilitating the dialogue, teaching
and making decisions about how to close the value gaps on the basis of
full discussion. By explaining the logic of these decisions, the leader will
diminish resistance and equip those he leads to explain decisions to their
own subordinates.
 VALUES BASED MANAGEMENT

4.1 VALUES FOR MANAGERS

People demonstrate and model their values in action in their personal

work behaviours, decision - making , contribution , and interpersonal
interaction . Organizational values help each person establish priorities in
their daily work life. Values guide every decision that is made once the
organization has cooperatively created the values and the value
statements. Rewards and recognition within the organization are
structured to recognize those people whose work embodies the values the
organization embraced. Organizational goals are grounded in the
identified values.
Adoption of the values and the behaviours that result is recognized in
regular performance feedback. People hire and promote individuals whose
outlook and actions are congruent with the values. Only the active
participation of all members of the organization will ensure a truly
organization - wide, value based, shared culture.
The following are examples of values : Ambition , competency ,
individuality , equality , integrity , service , responsibility , accuracy ,
respect , dedication , diversity , improvement , enjoyment , fun , loyalty ,
credibility , honesty , innovativeness , teamwork , excellence ,
accountability , empowerment , quality , efficiency , dignity , collaboration
, stewardship , empathy , accomplishment , courage , wisdom ,
independence , security , challenge , influence , learning , compassion ,
friendliness , discipline / order , generosity , persistence , optimism ,
dependability , flexibility .
Managers can improve their ability to lead effective change if they will
take the trouble to understand the relationship of values to both
individual and organizational behaviour. The process of instilling
organizational values requires an interactive dialogue with the entire
organization. What makes it difficult for managers to make values work is
that there are three different meanings of the concept: values. Managers
need to understand these different meanings and address them.
(1) One meaning of values describes ideals.
(2) Another describes behaviour.
(3) And the third describes character.
When all three of these meanings are aligned with an organization's
strategies, the result is a highly motivated corporate culture. When they
are not, the result is sub - optimal organizational performance, costly
conflict, frustration, and bad faith or cynicism. Aligning the three
meanings of values begins with understanding that each has its own
logic.
4.1.1 DIMENSIONS OF VALUE CULTURE:

(1) Dominant Culture: Large organizations have a dominant culture and

numerous sets of subcultures. Dominant Culture expresses the core
values that are shared by a majority of the organization's members.
(2) Sub - culture: Sub - culture tends to develop in large organizations to
reflect common problems, situations, or experiences that members face .
(3) Culture clash: if the two organizations have strong culture, then the
potential for " culture clash " becomes very real. Cultural differences
between countries constrain cross national diffusion. Corporate culture
within an MNC can help in diffusion of practices across borders through
the forging of shared understandings and values. Cultures and because
values differ across cultures, an understanding of these differences
should be helpful in explaining and predicting behaviour of employees
from different countries.
4.1.2 New challenges for modern managers :

Business has changed dramatically in the past few decades . Advances in

technology , increasing globalization , heightened competition , shifting
demographics etc. influenced business a lot . Far less notice has been
given to another , more subtle , change - one that is just as remarkable as
these more visible developments . The indication here is towards the
attention being paid to values in many companies today . Values decide
the standard of behaviour . Some universally accepted values are freedom
justice and equality . Other principles of values are love , care , honesty ,
integrity , self - respect . Values are mainly related to individuals and
since they are related to justice , they remain the same for everyone . E.g.
truth , honesty , empathy , self - respect . Values do not change from
individual to individual.

Ethics is common to a group of individuals ; the group may be religious or

professional . Ethics is mostly based on some code or law and judgment
of any action is based on code of conduct or law . Ethics change from
individual to individual . Culture commonly refers to conduct of a group .
E.g. system of worship , marriage it may differ from society to society ,
nation to nation or religion to religion . Some universally accepted ethical
principles are Honesty , Integrity , Fulfilling commitments , Abiding by
agreements in both letter and spirit , willing to admit mistakes , Being
caring and compassionate , & having respect for human dignity .
Today's managers are constantly facing new types of challenges .
Managing a business does not seem as simple as it used to be a decade
ago . A rapid change in environment is it internal or external to the
individual and the organisation ,challenges the creativity and adaptability
of every businessman or entrepreneur . Technology seems to be getting
obsolete , as there is advancement in technological every sphere ,
demanding an up gradation of infrastructure , resulting in the ' machine
age ' . Today , this machine age is fast being replaced by the ' information
age ' . The management view faces new challenges today : continuous
( 1 ) Every industry today is accountable to the community and there is
an increasing concern for ' social good ' .
( 2 ) Information technologies , development of communication tools , high
level of competition , are all threats to the human resource in the
organisation ( 3 ) The increasing competition along with the increasing
demands of the work - force makes it inevitable for management to devise
new strategies in a sustained manner
( 4 ) The internal and external environment show continuous changes and
challenge the individual and the organisation to engage in lateral thinking
.
( 5 ) There is a need for continuous up gradation of technology , systems
and infrastructure .
( 6 ) Today a business house is not just a powerhouse of information and
a warehouse of products .

4.1.3 Values and skills:

Values expresses dharma or divine nature as understood in the East

particularly in Indian ethos and insight , and the ideas integrity is
understood in the West . Values and skills could be listed as :
( 1 ) To " become " we need values . To " do " we need skills .
( 2 ) " Becoming " ( needing values ) must precede " doing " ( needing skills
) in values - oriented management . Values act as a base of skills .
( 3 ) Values are the means of perfection . Skills must have sound system
of values as the base . Otherwise , one can manipulate skills like
communication Skills may be misused for manipulating men , money ,
and materials if management ignores values .
( 4 ) Values are internal . Dealing with internal development of a person ,
purifying mind and heart . The person becomes good in thought in speech
, in action , job or work . Skills only make a person proficient . Values are
the means of perfection of personality .
( 5 ) The fields of values are governed by union , holism , and relatedness .
The area ruled by skills is division , fragmentation and separation .
( 6 ) Values bring about excellence and universal good , i.e. Software
aspect skills see us through mechanics of management ( hardware aspect
) . Both means and ends must have values .
( 7 ) Skills are not enduring due to fatigue . Values are enduring . Skills
change with passage of time . Policy is flexible but Principles are not . We
have permanent fundamental values .

4.1.4 Issues faced by an individual employee :

Ethical issues faced by an individual in the workplace can be classified as

:
( 1 ) Business relationship , ( 2 ) Conflicts of interest , ( 3 ) Fairness and
Honesty , ( 4 ) Communication .
(1) Business relationship :
(i) The behaviour of business persons toward customers , suppliers , and
other in their workplace may also generate. ethical concerns . For
example , a company will be benefited more by treating its customers
fairly , truthfully and equitably . Customers should also perceive that the
company is treating them fairly .
(ii) Ethical behaviour within a business involves :
(a) Keeping company secrets .
(b) Meeting obligations and responsibilities and
(c) Avoiding undue pressure that may force others to act unethically .
(iii ) Managers can influence employees ' actions , due to their positional
authority . Employees may be encouraged to engage in activities that they
might personally view as unethical e.g. invading other's privacy or
stealing a competitor's secrets.
 (2) Conflicts of interest: A conflict of interest arises when an individual
has to make a choice between self - interests and his organizational
interests . For example, a bribe is a conflict of interest because it benefits
an individual at the expense of an organization or society. It need not
always be financial . However , the effect of a decision taken in a situation
of " conflict of interest " has a financial impact on the company . To avoid
conflicts of interest , employees must be able to separate their personal
interests from their business dealings .
( 3 ) Fairness and honesty :
(i) Fairness and honesty are the heart of business ethics and it relate to
the general values of decision makers .
(ii) Business persons are expected :
(a) To follow all applicable laws and regulations and
(b) Not to harm customers, employees , clients or through deception ,
knowingly competitors misrepresentation , coercion or discrimination.
(c) An aspect of fairness and honesty is related to disclosure of potential
harm caused by product use and avoiding illegal and questionable
monopolistic practices to harm competition .
4) Communications : deceptive ( i ) False and misleading advertising , as
well as personal selling tactics , amber the consumers and can lead to the
failure of a business , hence , communication is a key factor where ethical
concerns may arise . ( ii ) Truthfulness disclosures about product safety
and quality are important for consumers e.g. in case of medicines , food
items etc. the food and drug regulatory authorities need to ensure that
customers are told the truth about the product safety , quality and
effectiveness claims . ( iii ) Product labelling is another important aspect
of communications that may arise ethical concerns , it is mandatory for
cigarette manufacturers to indicate clearly on cigarette packing that
smoking cigarette is harmful to the smoker's health " . Multiple choice
questions .
4.1.5 Importance of Value System in Work Culture :

( 1 ) Assist in Selection and recruitment processes : The companies recruit

the employees and follow proper procedure . For better workforce good
culture and working environment in the organization is essential .
( 2 ) Attracting skilled employees : In order to attract more skilled
employees within the company , it is essential for every workplace to
follow the proper code of conduct and the values .
( 3 ) Competency identification : To distinguish yourself in the market an
organization need value systems in place .
( 4 ) Culture maintenance : The Company is known by the culture it keeps
: Ehen the employees will have good values , means the company
ultimately have the same .
( 5 ) Endorse fundamental responsibilities : The values within the
organization also reflect the responsibilities of every person working
within the company . The behaviour of both upper and lower level
employees is known by the values they opt in the company .
( 6 ) Enhances the interpersonal behaviour : If employees make faces
talking to each other , then it surely would affect the work environment .
So , to keep the environment work friendly , it is essential to follow the
conduct within the workplace .
( 7 ) Ensure Common goal : In order to make employees work towards a
common goal , it is essential to follow the workplace values and ethics at
work
( 8 ) Ensure legal existence : Values helps to ensure the existence , by
following all the rules and regulations prevailing in the country . Values
are vital to have stern set of rules .
( 9 ) Growth of the company : More valuable work environment is , more it
will be good for the growth of the company itself .
( 10 ) Individual growth : For personal growth also the values play an
important part .
( 11 ) Leading driving force of business : Nowadays , the companies are
not only mere business entities , but they are more than that especially
with respect to its social values . In 2014 , India became the first country
in the world to have a mandatory CSR contribution legislation . In India ,
the concept of CSR is governed by clause 135 of the Companies Act ,
2013 , which was passed by both Houses of the Parliament , and had
received the assent of the President of India on 29 August , 2013 .
( 12 ) Maintain discipline within the organization : To prevent going on the
wrong track , it is important to have workplace values within the
organization
( 13 ) Makes one orderly : The values not only reflect the company's face ,
but also helps the individual to be orderly , work without any sort of mess
and so on .
( 14 ) Performance improvement : If the company functions without any
set code of conduct , the company would not work for too long . For
improving the performance , the values need to form an integral part of
the company .
( 15 ) Prevent chaos within the organization : To avoid Chaos and ensure
peace , the values are important for workplaces .
( 16 ) Promotes a cooperating environment : For maintaining the peaceful
environment in company , workplace values are needed.
17 ) Promotes positivity among the employees : In order to promote
happiness and positivity among employees , good values are expected
within an organization .
( 18 ) Provides and edge to compete : If the companies wish to get an edge
to compete with other companies at a time , it is essential to do
something different by not forgetting to tread the path of strict rules and
procedures .
( 19 ) Right things are done at the right time : The values teach many
other values like discipline and so on . If there are no values to be
followed , the company would not be able to deliver the right work at the
right time .
( 20 ) Smooth functioning of the company : In order to make a company
run in a smooth manner , the values need to be an important part for
both the employees and the company itself .
( 21 ) Values set the tone for the company's culture : The culture of the
company is decided by the values its employees follow . The values are an
essential part of any workplace .
4.1.6 Significant Ethos in management practice :
Our ancient wisdom always give prime importance to certain values and
qualities like- Humility , pride less , non - violence , tolerance , simplicity ,
service to teacher , cleanliness , steadfastness , self - control ,
renunciation , absence of ego , non - attachment . Indian management is
slowly emerging to promote equally excellence and spiritual enrichment
both in individual and collective life not in India but Globally . The salient
ideas and thoughts of Indian ethos in management revealed by our
scriptures and few quotations to depict are :
( 1 ) Archyet Dana Manabhyam : Worship people not only with material
things but also by showing respect to their ever present divinity within .
( 2 ) Atmana Vindyate Viryan : Strength and inspiration for The excelling
in work comes from the divine , God within , through prayer , holy
readings and unselfish work .
( 3 ) Atmano Moksharathan , Jagat hitaya cha : All work is an opportunity
for doing good to the world and thus gaining materially and spiritually in
our lives .
(4) Bahujan hitaya , bahujan sukhaya : Bahujan hitaya , bahujan
sukhaya ' that can be translated as ' for the common good ' .
( 5 ) Cause of pride : Geneology , wealth , learning , good appearance ,
courage , altruism , penance these seven are mainly the cause for pride
among men .
( Darpadalanam - 1 / 6 )
( 6 ) Dharmic spirit : Vedic messages declare that there are three
pathways for anyone to opt 1st one is the pathway of brahmajnaana
prayaanam , 2nd dharma jnaana prayaanam and the 3rd karmajnaana
prayaanam of which a manager has to opt for second and the third , i.e.
doing the karma without a hidden agenda but with Dharmic values . The
true spirit of Dharma expresses itself in ten folds : steadfastness ,
compassion , sense control , nonviolence , purity , mind control ,
wisdom , knowledge , truth and non - temper . ( Manusmruti 7/92 ) .
( 7 ) Devo Bhootwaa Devasya Pujanam : Inculcate whatever good and
great you come across in your life a perfect thought , a perfect conduct , a
perfect personality , a perfect action . All these must be inculcated .
Indeed , such inculcation of the great and good is a true form of worship .
The meaning of worship is Devo Bhootwaa Devasya Pujanam which
means develop , even if partially , Godly Divine qualities and then worship
the God .
( 8 ) Dharmo Rakshathi Rakshithaha : Dharma destroys him who
destroys Dharma . Dharma does protect him who protects it . Dharma
therefore should not be abandoned . That Dharma , which is going to
perish shall not destroy us . ( Nityaneeti - 14 )
( 9 ) Ekam Sat Vipra Bahuda Vadanti : Truth is one told variously by the
wise scholars . ( Rigveda 1.164.46 )
( 10 ) Hard work : It is only hard work and effort that result in fruitful
achievement not mere idle speculation . Animals do not fall into the open
mouth of a sleeping lion of their own accord . ( Panchatantram- 2/138 )
( 11 ) Helpfulness nature of powerful : One who has attained power but
remains unhelpful is like the cloud which soars high , yielding no rain .
( Hariharasubhashitam - 3 / 39 )
12 ) Learned : There is nothing unsurmountable for the capable . There is
no distance for the hard - working . No country is foreign for the learned .
There is none strange for the soft spoken . ( Hitopadesa- 2/12 )
( 13 ) Matru devo Bhava , Pitru devo bhava , Acharya devo bhava , Adhithi
devo bhava : Tatitriya Upanishad teacher mother , father , teacher and
guest all as if each one were as GOD . ( Tatitriya Upanishad )
( 14 ) Paraspar Devo Bhava : Regard the other person as a divine being .
All of us have the same consciousness though our containers are different
.
( 15 ) Parasparam bhavayantah shreyah param bhavapsyathah : By
mutual co - operation , respect and fellow feeling all of us will enjoy the
highest good both material and spiritual .
( 16 ) Paropakaaraartham Idam Shareeram : The body is meant for
serving others or for the higher common good .
( 17 ) Path to success : Charity , bravery , meditation , power , truth ,
dharma , control of the senses , control of the actions , good character ,
cleanliness lead one to success and good fame . ( Ramacharitam-
24/102 )
( 18 ) Rare qualities to develop : Soft spoken - ness in charity , learning in
modesty , strength , accompanied by forgiveness , wealth accompanied by
sacrifice - these four are rare . ( Hitopadesa - 1/58 )
( 19 ) Tesham sukhm tesham shanty shaswati : Infinite happiness and
infinite peace comes to them , who see the Divine in all beings .
( 20 ) Trikaranasuddhi : To consider work as a means to grow oneself in '
Purity and Unity of Thought , Word and Deed ' .
( 21 ) Togetherness : Let us hear good , let us see good , let us do our
mission oriented divine work of serving the god's creations and all human
beings as long as we are alive . Let us work together , let us share the
work results together , let us get ourselves enlightened through
cooperation , let us not have hatred towards anyone , let noble thoughts
come from all over the world .
( 22 ) Wisdom achievement : One who has a disorganized mind , one who
has no comprehension of true Dharma and who has a butterfly - mind
will not achieve wisdom . ( Dharmapadam 3/6 )
( 23 ) Yagnaya charatha karma : To engage in work as a sacred offering .
( 24 ) Yadishi bhavana yasya siddhi bhavati tadrishi : As we think , so we
succeed , so we become . As we think , so we succeed , so we become .
( 25 ) Yahishi Bhavana yasya siddhi bhavati tadrishi : As we think , so we
succeed , so we become . Attention to means ensures the end .
( 26 ) Yogah karmasu kaushalam . Samatvam yoga uchyate : He who
works with calm and even mind achieves the most .
4.1.7 Values for Indian Managers :

Inner mind or truth communicates through faint whispers , intuitive

thoughts , feeling buried deep within us . Each one of us possesses this
fine instrument and has the capacity to call it forth . We need practice to
tap this cache . It is rediscovery of one's subtle but true awareness which
generally lies in the secret hiding place . We must turn inwards to interact
with our inner mind and live by inner truth as per its adesh or direction .
The voice of inner mind can be heard only in silence . To live by inner
truth at work amounts to remain yourself incorruptible , clean and
inviolable in this world , which at present is invaded by total crisis oh
human and ethical values . In the business world we have kickbacks ,
double dealings , shady behaviour and all forms of corruption and
fraudulent dealings . Corruption is world - wide . Let your mind be ruled
and guided by your Conscience . Human and ethical values constitute the
wealth of characters .
(1) Integrity : Integrity is wholeness , goodness , courage , and self
discipline to live by your inner truth .
(2) Wholeness : Wholeness implies totality , soundness , perfection and
completeness . In the West , spirit in Wholeness is given only a slight
reference . It is nearly forgotten . In all of ours heart's chamber lives the
unworshipped God . We are not aware of the divine presence within
thought the divine is constantly looking at the person but by contented
refined soft speech . Our ego has become the pretended ruler . Ego is the
false notion of our mind , because it is ignorant of the reality . honesty ,
(3) Goodness : It covers all essential values such as morality , kindness ,
fairness , charity , truthfulness , generosity etc. we need goodness in our
thoughts , our speeches , and our actions . ' Be Good . Do Good ' leads to
purification of thoughts , talks and actions associated with good thoughts
. Good things do not happen easily . You have to make them happen .
(4) Courage : In the world of management , courage points out acts of
bravery , e.g. deciding not to conceal something one knows , and needs to
be expressed openly . Courage is telling the truth in the face of danger .
You have the guts to go ahead , do something which is risky .
(5) Self - discipline : Self - discipline and self - control indicates that the
soul is the boss who takes control of the mind and directs the mind and
the senses to move on the journey to reach the goal known to the master .
When the soul , the individual consciousness , wakes up , we have self -
discipline and self control to deal with life . The quality of life will now be
different . That quality of life will give you greater harmony , happiness
and moderation . Please remember that we need discipline and courage
together to reach our objectives in time .
(6) Living by Inner Truth : Living by inner truth or by inner mind ,
which is the right instrument within us but which is not known to us
unless we go within , may be regarded as the last ingredient of integrity .
It is the most important of all .
4.2 TRANS - CULTURAL MANAGEMENT : HUMAN VALUES IN
MANAGEMENT

Trans - cultural values are those beliefs that people across the world are
associating themselves with . These beliefs have come in various people
because of social changes brought by globalization , increased mobility
and ethnic intermingling . As you work with people from multicultural
backgrounds , you will find that these differences raise barriers to
communication . Organizational Culture has been described as trans -
cultural " the dominant values espoused by an organization . " Values
imply " a specific mode of conduct or end state of existence is personally
or socially preferable to an opposite or converse mode of conduct or end
state of existence is important . " Trans - cultural values are those beliefs
that people across the world are associating themselves with . These
beliefs have come in various people because of social changes brought by
globalization , increased mobility and ethnic intermingling .
4.2.1 Trans cultural values :

The values which are same across the different cultures in the whole
world are called Trans cultural Human Values . Trans cultural values
value makes an individual a good manager . Some of the trans - cultural
values followed by managers are : ( 1 ) Unbiased personality . ( 2 ) Loyalty
towards workers . ( 3 ) Cooperation . ( 4 ) Open minded and transparency
in dealing . ( 5 ) Clear objective . ( 6 ) Self - discipline . ( 7 ) Managing
Interpersonal role . ( 8 ) Socially responsible . ( 9 ) Inspiration to give
cooperation . ( 10 ) Credibility among stakeholders .
4.2.2 Importance of trans - cultural values :

Trans - cultural practices and values have become significantly important

in corporate business . The synergy between corporate culture and
managerial values gives rise to cross - cultural practices which helps in
making effective strategic options and performing the business tasks
successfully . Skills , capabilities , knowledge , technology & experiences
are better facilitated by cross - cultural approach particularly in
multinational organizations . Compatibility between societal values and
managerial practices influences the critical organizational success .
Institutions of higher education can serve as the sources for providing
global perspectives of multicultural education .
( 1 ) Clear objective : The organization should make clear the objectives of
the company so that even a layman can understand it . Clear objectives
are helpful in reducing disputes and conflicts . ( 2 ) Helpful in decision
making : Decisions which are in the interest of public . This is so because
respect for ethics will force a management to take various aspects . One
should not think of an individual interest but the organizational and
social interest . ( 3 ) Improve productivity : A manager should be properly
time in the disciplined which includes arriving on organization . Optimum
use of working hours not wasting other's time . It can affect the
productivity of the employees at operational level . ( 4 ) Management
credibility with employees : Trans cultural values are supported to be
common language to bring leaderships and its people together
organization values when perceived by employees as genuine create
common goals . ( 5 ) Overcoming biasness : Values corresponds to basic
human value . There should not be any place for biasness . Opportunities
and responsibilities should be same for all employees at same levels.ne ( 6
) Profit earning : A company which is inspired by trans cultural values is
also a profitable one . ( 7 ) Self - discipline : A manager should take
decisions with cool mind and self - discipline . Self - discipline and all our
managers and employees are drawn from that common pool of citizen .
4.2.3 Factors affecting Trans - cultural Values : ( 1 ) Direction : Degree to
which organization create clear objectives and performance expectations .
( 2 ) Individualism vs. collectivism : Individualism is the degree to which
people in a country prefer to act as individuals rather than as members of
group . ( 3 ) Integration : Degree to which units within the organization
are encouraged to operate in a coordinated manner . ( 4 ) Management
support Control : Number of rules and regulations , and the amount of
direct supervision that are used to oversee and control employee
behaviour.
( 5 ) Identity : Degree to which members identify with the organization as
a whole rather than with their particular work group . ( 6 ) Reward system
Conflict tolerance : Degree to which employees seriously . are encouraged
to air conflicts and criticisms ( 7 ) Communication patterns : Degree to
which organizational communications are restricted to the formal
hierarchy of authority . ( 8 ) Long term vs. short - term orientation :
People in cultures with long term orientations look to the future and value
thrift and persistence . A short - term orientation values the past and
present , and emphasizes respect for tradition and fulfilling social
obligations . ( 9 ) Individual initiative : Degree of responsibility , freedom
and independence that individuals have . ( 10 ) Power distance : Degree to
which people in a country accept that power in institutions and
organizations is distributed unequally . Ex : Philippines and Mexico have
high power distance and Austria and Denmark have low power distance .
( 11 ) Quantity of life vs. Quality of life : Degree to which values such as
assertiveness , the acquisition of money and material goods , and
competition prevail is known as Quantity of life . Quality of life is the
degree to which people value relationships , and show sensitivity and
concern for the welfare of others . ( 12 ) Risk tolerance : Degree to which
employees are encouraged to be aggressive , innovative and risk -
seeking . ( 13 ) Uncertainty avoidance : Degree to which people in a
country prefer structured over unstructured situations . Ex .: Culture Of
Greece and Japan show high uncertainty avoidance , while Singapore
shows low uncertainty avoidance .
4.2.4 Barriers of trans - cultural values:

There are some barriers , which are discussed in detail in the following
paragraphs :

(1 ) Bias and Ethnocentrism : Whatever their cultural background ,

people have a tendency to be biased toward their own cultural values ,
and to feel that their values are right and the values of others are wrong
or not as good . The belief that one's own culture or traditions are better
than those of other cultures is called ethnocentrism . Cultural biases can
distort your perception of other people's values and behaviour , and thus
damage your ability to communicate . To overcome your biases , you
must first acknowledge that they exist .
( 2 ) Stereotyping : A cultural stereotype is the unsubstantiated
assumption that all people of a certain racial and ethnic group are alike .
For example : All Sindhis are businessmen . Marwadis have inherited
business acumen in blood . A son of a doctor is a doctor . Stereotyping is
particularly destructive when negative traits or characteristics are
imposed on all members of a cultural group .
( 3 ) Ritualistic Behaviour : A ritual is a set procedure for performing a
task . Every culture has its own ways to perform a task . It might happen
that different people may do same things differently . For example we can
see that management style of U.S.A differs from Indian management
style , this happens just because of rituals taught to Indians by their
family members and the society . For example Saraswathi or Laxmi Pooja
at offices shows the corporate family ritual .
( 4 ) Language Barriers : Language provides the tools ( words ) that allow
people to express their thoughts and feelings . Thus , language barriers
present a grave threat to trans - cultural communication among different
individuals . When there is a language barrier , you will need to work
closely with an interpreter .
( 5 ) Conflicting Perceptions and Expectations : When people from
different cultures try to communicate , their best efforts may be thwarted
by misunderstandings and even serious conflicts . Misunderstandings
due to cultural differences commonly arise in situations involving food
and drink . To prevent conflicts and misunderstandings , make sure that
the message you send is the same message that the receiver receives .
4.2.5 Overcoming perception barrier to trans - cultural values :

( 1 ) Fear : Each person perceives the other person as different and ,

therefore , dangerous . Usually as people become better acquainted with
each other , the fear gradually dissipates , only to be replaced by dislike .
( 2 ) Dislike : Group members have a tendency to dislike people who
behave or communicate differently from what is considered " the norm "
in that culture or group . For example , in Mumbai offices the common
dialogue by fighting staff expresses the barrier as to dislike . " Yeh
Madrasi log ... idli dosa khanewale " , " Kanjus Marwadi ... " the list
goes .... My . next generation HR manager , Please don't laugh .... just
think ... try to overcome dislike if you have any ...
( 3 ) Distrust : People from different cultures are often suspicious of each
other's actions and motives because they lack information . Unfortunately
, unless there is pressure to change their attitudes , some people never do
progress beyond fear , dislike , and distrust to the next stage of
acceptance.
( 4 ) Acceptance : Usually if two people from different cultures share
enough good experiences over a period of time , they will begin to accept
each other rather than resent each other .
( 5 ) Respect : If individuals from diverse cultures are open minded , they
would allow themselves to see and admire qualities in one another .
( 6 ) Trust : Once people from diverse cultures have spent enough quality
time together , they usually are able to trust each other .
( 7 ) Like : For people to like each other , they must share many things in
common . To reach this final stage , individuals from diverse cultures
must be able to concentrate on the human qualities that bind people
together , rather than the differences that pull people apart Racism . ( a )
Individual racism : Individuals are discriminated against because of their
visible biological characteristics ; for example , black skin or the
epicanthic fold of the eyelid in Asians . ( b ) Cultural racism : An
individual or institution claims that its cultural heritage is superior to
that of other individuals or institutions . ( c ) Institutional racism :
Institutions ( universities , businesses , hospitals ) manipulate or tolerate
policies that unfairly restrict the opportunities of certain races , cultures ,
or groups . One of the flaws in the profession is an unwillingness to
recognize that racism is endemic . This unwillingness results in a lack of
discussion about racism and leads to responses that exacerbate the
problem .
4.2.6 Trans - Cultural Human Values in Management Education:

Multicultural education has following viewpoints :

( 1 ) Assimilation or melting pot : In this , small cultural people should
give their original culture , identities , language , values , behaviour and
communication styles and merge into the predominant bigger culture .
( 2 ) Global perspective : It promotes trans - cultural human values and
equity amongst all cultural groups in the society . It allows people to
respect and appreciate all existing cultural groups .
( 3 ) Trans-cultural competence is the process in which a person adopts
multiple ways of perceiving , evaluating , believing and solving problems
to understand and learn to negotiate cultural diversity among nations .
( 4 ) Equity pedagogy : It aims at achieving fair and equal educational
opportunities for all the students .
( 5 ) Curriculum reform : It should include curriculum theory and
historical inquiry so that bias in textbooks , media and other educational
materials can be easily detected .
( 6 ) Teaching for social justice : It develops understanding of the evidence
of the individual i.e. what exactly an individual is .

4.3 SPIRITUAL AND SECULAR VALUES :

4.3.1 Spiritual values:

Spiritual means religious one or the people who believe in religion.

Human values are based on spiritualism. They act as " base for thoughts,
actions, skills and behaviour and will mould character.
Human happiness is one of the ultimate objectives for which industrial
enterprise exist - spiritual values. Self - development is much richer
notion. Management has to reply not only on intellect, but also on the
development of soul.
Spiritualism shows the goal and materialism supplies tools . Spirituality
involves a belief in a relationship with some higher power , divine being or
infinite source of energy . Derived from Latin word " SPIRITUS " which
refers to " breath " or " wind " .
4.3.1.1 Main features :

( 1 ) Divine qualities : such as respect for elders , belief in giving than

taking , satisfaction etc.
( 2 ) Work is worship : one should work with more confidence , loyalty ,
dedication , responsibility and motivation .
( 3 ) Self - disciplined : helps in proper usage of our time , energy and
other resources . ( 4 ) Belief in religion : spiritual people believe in
religion .
4.3.1.2 Spiritual Needs :
( 1 ) Love ( 2 ) Hope ( 3 ) Trust ( 4 ) Forgiveness ( 5 Being Respected and
Valued ( 6 ) Dignity ( 7 ) Fullness of Life Values ( 8 ) Creativity ( 9 )
Belonging to a Community ( 10 ) connecting with Higher Power
4.3.1.3 Characteristics of spiritual wellbeing :
( 1 ) Seeking to surpass their ego ( i.e. their own self - interests).
2 ) Awareness and acceptance of their interconnectedness with others ,
creation and their Ultimate Concern . ( 3 ) Understanding the higher
significance of their actions . ( 4 ) Believing in something beyond the
material universe which ultimately gives value to all else Sense of inner
peace . ( 5 ) Compassion for others and Gratitude . ( 6 ) Appreciation for
unity and diversity . ( 7 ) Humour . ( 8 ) Wisdom . ( 9 ) Generosity and
Capacity for unconditional love . < 4.3.1.4 Role of Management in
Spirituality : ( 1 ) Having an organizational vision / mission that helps
individuals make a difference in the world they could not otherwise
make . ( 2 ) Leading and managing by using values that drive fear and
abuse out of the workplace and engage the hearts and minds of people .
( 3 ) Allowing for decision - making responsibility through self managed ,
empowered teams . ( 4 ) Trusting people and letting them be who they are
to use and develop their gifts and skills offering . ( 5 ) Collective forms of
reward and recognition . ( 6 ) Providing a way for employees to fulfil their
family and other social
4.3.1.5 Spiritual Distress :
Spiritual distress is a disruption in one's beliefs or value system . It
affects a person's entire being . It shakes the of one's life . very belief ( 1 )
Signs and Symptoms of Spiritual Distress : ( a ) Questions the meaning of
life ; ( b ) Afraid to fall asleep at night or other fears ; ( c ) Anger at God /
higher power Questions own belief system ; ( d ) Feels a sense of
emptiness ; ( e ) Loss of direction Talk about feelings of abandonment.
2 ) Factors leading to spiritual distress : ( a ) Physiological problems : Loss
of a body part or function . ( b ) Situational factors : Death / illness of a
significant person . ( c ) Inability to practice one's spiritual rituals . ( d )
Feeling of embarrassment when practicing them . ( e ) Treatment related
factors : Abortion , Surgery Dietary restrictions etc. ( f ) Isolation .
4.3.2 Secularism :
Secularism is the doctrine that morality should be based solely with
regard to the well - being of mankind in the present life to the exclusion of
all consideration drawn from belief in God . ( 1 ) Secularism means non -
religious . ( 2 ) The secular values are based on facts and science . ( 3 )
Secularism is a professional value which completely ignores the difference
of caste , colour , religion , culture etc. ( 4 ) Secularism means being
materialism and task oriented for managers .
4.3.2.1 Fundamental principle of Secularism :

The fundamental principle of Secularism is that in his whole conduct ,

man should be guided exclusively by considerations derived from the
present life itself . Anything that is above or beyond the present life
should be entirely overlooked . Whether God exists or not , whether the
soul is immortal or not , is questions which at best cannot be answered ,
so they should be ignored .
4.3.2.2 Features of Secularism :
( 1 ) Primary emphasis on the material and cultural improvement of
Human beings . ( 2 ) Respect for and search for all truth which can be
tested in reality to observe whether it leads to human betterment . ( 3 ) An
independent rational morality , which does not base itself on faith in
divine commandments . ( 4 ) Concern for current age or world and its
improvement . ( 5 ) Responsibility towards society : One should take
maximum efforts for the well - being of society.(6 ) Professionalism :
Decision should not be on the basis of religion , caste , colour etc. ( 7 )
Secular values lay emphasis on brother hood of man and unity of the
world . 4.3.2.3 Arguments against secularism : ( 1 ) Opponents argue that
an organisation with secular work ethics creates more problems than a
religious one . ( 2 ) Labour management conflict is out of control . ( 3 )
Workers are demoralized . ( 4 ) Nature is exploited ruthlessly . ( 5 )
Human welfare is neglected . 4.3.3 Secular v / s Spiritual Values in
Management : ( 1 ) Secular refers to the worldly thoughts and
philosophies as reproduced by management Gurus . It Find its way from
Maslow's need hierarchy and culminate till most modern thoughts on
management . On the other hand Spiritual refers to the insights thrown
on management by Vedas and Upanishad or by spiritual Gurus . It finds
its base from Vedas and Upanishads with special reference to Gita . ( 2 )
Secular treat management values as a science . Spiritual Treat
management values as a philosophy . ( 3 ) Secular Treat management
values as an evolutionary concept . Spiritual manager Believe sources like
Bhagwad Gita , as a ready reckoner of value based management . ( 4 )
Secular manager Views on values are not generally ethical by nature .
Spiritual manager views Ethical or moral in its true sense .
Secular manager thinks Contribution of Indian thoughts are
comparatively poor . Spiritual manager thinks Contribution of Indian
thoughts has magnificent theories.

UNIT 3 STRESS MANAGEMENT

5.1 STRESS MANAGEMENT:

5.1.1 Meaning of Stress:

The dictionary meaning of stress is "pressure or tension exerted on a

material object" or "a state of mental or emotional strain or tension
resulting circumstances". Stress is a disturbance in equilibrium
experienced by mental and/or physical body due to the pressure or
tension resulting from difficult or challenging circumstances. If not
handled appropriately, could lead to severe mental and health
complications in the long run. The word stress was derived from, the
Latin word 'stringer which means to draw tight. Stress is body's reaction
to adverse situations which are perceived as a threat to its well-being. As
a reaction to the threat, the body shifts to fight-flight mode from normal
mode. During this switch-over, one's breathing quickens, heart beat
increases, eyes dilate, muscles tightens, blood pressure increases, so that
body can face the threat to safe guard itself. The person is thereby able to
fight the threat or fly away i.e. run away from adverse or demanding from
the threat. Though stress is considered to be an unhealthy thing but not
all stress is bad. Some stress is necessary for our well-being. Like if there
is an attack of a wild animal or there is fire around or other threatening
situations, the stress allows us to react quickly and thereby saves our life.
Moreover it is also stress that helps us to work daily and take care of
ourselves and our life. But stress becomes harmful when it is in excess
and starts to ruin our mental peace. When a person fails to manage
her/his stress effectively, that's when it takes a toll on their mental,
emotional and physical body.
5.1.2 Characteristics of stress:

(a) Situational: Stress is used to refer to a situation that causes people to

react in particular way. The situation may be: (i) Biological (ii) Social (iii)
Environmental.
b) Negative: Stress is generally considered in negative spirits.
(C) Imbalances: When an imbalance is created between a person's skills
and abilities and demands of the Job. Stress is developed.
(d) Worry: It reveals that when a person feels that he cannot handle the
problem or a situation in a proper way. He starts worrying about it.
(e) Relaxation and tension: If by putting some extra efforts problem is
solved he relaxes, but if the problem continues he feels helpless and
tension is increased. Ethical immunization thoughts: One that restrains
the force of both anger and joy, and never loses composure under
pressure, easily obtains prosperity. (ViduraNiti-73)
5.1.3 Types of stress as per Scripture:

According to the Hindu spiritual scriptures one feels stress due to wrong
understanding of life.(The supreme aim of life is self- realization. Our
spiritual scriptures say that we are spirit souls and not material bodies.
When any person completely ignores this and treats him as a material
body and act to fulfil the desires of body,
he suffers from stress. Hence, it is necessary to develop true
understanding of life. Our ancient scriptures have mentioned three types
of stresses namely:
(1) Spiritual (adhyatmik): Personal stress can further be divided into two
types, namely physiological and psychological (or mental). Physiological
stresses are born out of imbalances between three fundamentals
physiological constituents, namely vata, pittä and kapha. Psychological
stresses are caused by emotional states of lust, hatred, greed, fear,
jealously and depression. Due to the six foes of the soul (shadripu)
namely, desire (kam), anger (kr odh), greed (lobh), vanity (mada),
attachment (moha) and jealousy (matsar). These defects too are
dependent on the three humours vata, pitta and kapha.
(2) Situational or Physical (adhibhotik): The happiness or unhappiness
experienced from the various objects created from the five great cosmic
elements (panchmahabhuta) are termed as physical (adibhautik).
Situational stresses are usually caused by unwholesome interpersonal
transactions, which may include conflicts, competitiveness, aggression
etc.
(3) Environmental or Divine (adhidaivik): The third type of stresses
namely environmental stress is occasioned by natural calamities like
storms, earthquake and flood. In short, the happiness and unhappiness
arising from the grace of the deities or their rage, those from ghosts,
spirits etc., unhappiness experienced after death are included in this
category. Ethical immunization thoughts: Good health, woundless body,
freedom from debt, sinlessness, independence, lack of worry and
unassailable belief in God if these are present, it is Heaven itself.
(Nityneeti- 157) Having a philosophical or spiritual bend of mind helps
one to view the activities of everyday life in a wider perspective. It is
necessary that one try to rise above narrow thoughts attached to the self,
and try to see things in totality. It would give one a proper perspective of
the thing one see rather than what one perceive when one see everything
through the eyes of our own survival instinct.
5.1.4 Signs and Symptoms of stress:

Stress is the root cause of many of physical and mental disorders. The
link between stress and anxiety disorders, depression, post-traumatic
stress disorders (PTSD), heart disease, intestinal problems, erectile
dysfunction, diabetes, blood pressure and even cancer is alarming. Stress
also is a major reason behind growing suicidal rates. According to WHO,
most suicides in India are by people below the age of 44 years. A study by
industry association ASSOCHAM states that Delhi has the highest
number of employees suffering from anxiety, followed by Bangalore,
Mumbai, Ahmedabad, Chandigarh, Hyderabad and Pune.

The signs and symptoms of stress can be categorized into Physical,

Emotional, Cognitive and Behavioural.
(1) Physical symptoms (1) Aches, pains, and tense muscles. (2) Chest
pain and rapid heartbeat. (3) Clenched jaw and grinding teeth. (4)
Dizziness. (5) Dry mouth and difficulty swallowing. (6) Frequent colds and
infections. (7) Headaches. (8) Insomnia (9) Loss of sexual desire and/or
ability. sleep (10) Low energy. (11) Nervousness and shaking, ringing in
the ear, cold or sweaty hands and feet. (12) Upset constipation, and
nausea. stomach, including diarrhoea,
(2) Emotional (1) Avoiding others. (2) Becoming easily agitated,
frustrated, and moody. (3) Feeling bad about yourself (low self-esteem),
lonely, worthless, and depressed. (4) Feeling overwhelmed, like you are
losing control or need to take control. symptoms (5) Having difficulty
relaxing and quieting your mind.
(3) Cognitive symptoms (1) Being pessimistic or focusing only on the
negative side. (2) Constant worrying. (3) Excess thoughts. (4)
Forgetfulness and disorganization. (5) Inability to focus. (6) Poor
judgment.
(4) Behavioural (1) Changes in appetite either not eating or eating
symptoms too much. (2) Exhibiting more nervous behaviours, such as
nail biting, fidgeting, and pacing. 3) Increased use of alcohol, drugs, or
cigarettes (4) Procrastinating. (5) Avoiding responsibilities.
5.1.5 Consequences of Stress:

What Are the Consequences of Long-Term Stress? A littlea stress every

now and then is not something to be concerned about Ongoing, chronic
stress, however, can cause or exacerbate serious health problems,
including:
(1) Cardiovascular disease, including heart disease, high blood many
pressure, abnormal heart rhythms, heart attacks, and stroke.
(2) Gastrointestinal problems, such as gastritis, ulcerative colitis. and
irritable colon.
(3) Menstrual problems.
(4) Mental health problems, such as depression, anxiety, and personality
disorders.
(5) Obesity and other eating disorders.
(6) Sexual dysfunction, such as impotence and premature ejaculation in
men and loss of sexual desire in both men and women.
(7) Skin and hair problems, such as acne, psoriasis, and eczema, and
permanent hair loss.
There are consequences to individuals and to the organisation when
stress starts to become a real issue.
Some of these are:
To individual:
(a) demotivation
b) difficulty in concentration
c) suffered relationships
d) communication problems.
e) health problems decision making problems aggravated depression
To organisation:
a) staff turnover increases and productivity and efficiency suffer
b) pressure on team members because of staff shortage or new comers
learning
c) faulty judgement occur
d) quality of work goes down and errors increase
e) communication deteriorates
f) commitment levels go down
g) customer service and response gets worse
h) lessening of team work
i) morale suffers absenteeism increases

5.1.6 Causes of work-related stress:

Two recent studies reveal that nearly half of India's private sector
employees suffer from depression, anxiety and stress. Demanding work
schedules, high pressure for achieving objectives, and the "always-on"
mobile phone syndrome are the top three culprits. Management toxicity"
is affecting more and more Indians just as we see it in Americans and
others around the world. Of 8 lakh suicides across the world annually,
about 1 lakh are Indians.
India is the world capital for diabetics; and cardio ailments are affecting
people in their 30s and early 40s. We wonder whether annual lists of
"great/best places to work" have any sanctity, given that many employees
from such listed companies frequently complain of toxicity in
management. We question the ethical and serious bias of the agencies
that do such ratings, because they try to sell their products and services
to the companies they are listing. We suggested health-related data as an
added criterion, and a shift in orientation of the rating agencies to "non-
profit" for removing serious bias. Some of the factors that commonly
cause work-related stress include:
(1) Boring work: If the employees feel bored about the work offered or
they feel the work is quite uninteresting, then too they might feel
stressed. Employees spend most of their waking hours in work, so if the
work is not competent enough then that can trigger boredom,
dissatisfaction and thereby can cause stress.
(2) Changes within the organization: Sometimes when the management
changes and the new team aren't as friendly and understanding as the
old team, then that could also lead to stress in employees. Better changes
may be motivating but laying-off of colleagues, transfer of supportive
boss, change i shifts, etc. could cause stress. workplace
(3) Crisis incidents, such as an armed hold-up or death: Anything
leading to injury or death of fello employees could be very shocking,
disheartening and de motivating to the other employees. It could suck up
thei. happiness and can create a lot of fear as well as stress.
(4) Discrimination: If the boss encourages only a certain set of employees
due to favouritism or nepotism, etc. then it coula create a very hostile
atmosphere at office. The diserimination amongst employees could be a
big reason for stress.
(5) Few promotional opportunities: If the employee feels that the
promotional opportunities in the office are quite few, then they don't have
the drive to work hard. It could also lead to anxiety related to future and
thereby leading to stress.
(6) Harassment: Harassment could be either emotional or physical. In
both the cases, it creates a lot of emotional turmoil for the person
undergoing it. Often harassment leads to lot of shock, agony, anger, guilt,
victimized feeling and thereby creating too much of a stress and at times
even depression.
(7) Heavy workload: When the workload is too heavy for anyone to fulfil
then it is like a bucket with a hole in it. No matter how much you fill it
up, the water gets drained anyhow. It is highly de-motivating and
stressful to work on something which is not an achievable target.
(8) Inadequate working environment: The work environment should be
employee-friendly i.e. the employee should be comfortable working there.
All the required infrastructure like proper ventilation, water supply,
hygiene and sanitation, seating place, proper leave, medical facilities, etc.
should be properly available. An office where the employees aren't getting
the adequate facilities could lead to emotional disturbance and stress in
employees.
(9) Insufficient skills for the job: If an appointed employe doesn't have
sufficient skills to perform the job and isn't given adequate training then
it causes him/her to be stressed
all along. They fear that they would commit some serious mistakes and
may end up losing the job.
(10) Job insecurity: An employee has to have security of job. If there is a
constant fear of insecurity of job then the employee won't be able to
perform his/her efficiently. Time would be lost only in stressful thinking
and anxiety filled thoughts about the future.
(11) Over-supervision: There has to be trust and freedom in the boss-
subordinate relationship. If the boss is very dominating and demanding,
then it could not be relationship. Moreover if he/she is over nosy of
someone who is over demanding then the subordinate may not be able to
work in such an unhealthy work atmosphere.
(12) Poor relationships with colleagues or bosses: People join people
and not organizations. If the subordinates are happy with the colleagues
or bosses then they work efficiently and productively. But if the working
atmosphere is very unfriendly and unsupportive then the employees
become stressed and are most likely to quit the job and join elsewhere.
5.1.7 Eliminating job stress:

Following are the steps that can aid an organisation to prevent and
eliminate job stress:
(1) Arrest workplace discrimination based on race, gender, national
origin , religion or language.
(2) Bring in an objective outsider such as a consultant to suggest a fresh
approach to persistent problems. (3) Clearly define workers' roles and
responsibilities.
(4) Design jobs to provide meaning, stimulation opportunities for workers
to exploit their skills.
(5) Ensure hiring is in accord with affirmative action guidelines.
(6) Ensure that the workload is in line with workers' capabilities and
resources.
(7) Establish work schedules that are compatible with demand and
responsibilities outside the job. (8) Give workers the opportunities to
participate in discussions voice their decisions regarding the thoughts or
actione affecting their jobs.
(9) Improve communication-communication decrease uncertainity about
career developmentand future employment prospects.
(10) Introduce participative and collective leadership techniques that
involve as many subordinates as possible to resolve stress-producing
problems.
(11) Provide opportunities for social interaction among workers.
5.1.8 Types of Stress at Work:

These are some types of stress that people experience at work:

(1) Stress related to job search: The whole process of searching a job,
applying for it, attending interviews, waiting for the selection
confirmation, etc. creates stressful atmosphere for person who is actively
looking out for a new job. Many people also experience shortness of
breath, profuse sweating, drying up of lips, throat irritation, panics, etc.
while attending interviews. The best way to handle this stress is to accept
that these are normal reactions which everyone goes through and to bring
focus on visualizing positive outcome rather than fearing failure.
Practicing for mock interviews with a loved one or friend could also help
in boosting confidence.
(2) New job stress: The pressure to keep up with the expectations of new
job could be very stressful for the newly joined employees. They might be
probably going through a bit of anxiety related to making friends with new
people, getting adjusted with the new work environment as well as
creating positive impression on the new boss and so on. The best solution
is to give oneself time to get adjusted to the new job and taking initiative
to get to know new colleagues.
(3) Workplace conflict stress: Unfriendly colleagues, bullying, mocking,
jealousy, gossips, etc. can make relations at the workplace go sour. If the
employee doesn't get along well with his/her colleagues then he/she lacks
the motivation to positively contribute to the work environment. The
stress could also be passed on to others by similar cold treatment by this
employee towards others. To work out a solution, one could approach
boss or a human resource manager to sort out things rather than
becoming very tensed or upset about it.
(4) Stress related to deadlines: Many projects have deadlines and the
team of employees are supposed to deliver the project within the date. It is
very common to see that people who work on deadlines do have a lot of
work related stress. A study by industry association ASSOCHAM,
surveyed employees from 17 broad sectors, with maximum share of stress
related anxiety coming from IT/ITES and BPO sector at 17 percent. The
organisations should have in-house counsellors/psychologists to help the
employees relieve their stress especially when working on targets and
deadlines.
(5) Stress related to Lack of appreciation: Constant fault finding, heaps
of criticism, putting down the employees, etc. may create stress for
employees thereby leading to decreased productivity, disinterest and lack
of team spirit in them. The management is responsible for keeping its
employees happy and interested. That could happen by acknowledging
and appreciating the hard work put in by the employees.
(6) Toxic boss stress: A toxic boss is someone who repels the employees.
He constantly gives importance to his demands rather than
understanding the state of mind or situation of the employees. There is a
negative environment of fear, distrust, anger, dislike, blame-shifting
attitude, etc. under the leadership of a toxic boss and everyone working
under such a boss tends to be stressed always. A boss is someone who ha
to be a good guide whom the employees can approach wih work related
guidance and support whenever need arises good boss has to be
considerate and supportive towards the employees. This helps in building
a highly productive and successful team for the organization.
(7) Overwork stress: Being overworked could be because o various
reasons: a demanding boss, deadlines approachino workaholic tendency
of the employee, procrastination leading to overwork at the end, etc. It is
important for the employees to understand what is creating the overwork
that is causine the stress. Time management is one of the vital factors in
coping with the stress of overwork. If time could be efficiently managed
then work can be divided in such a way during the day that overwork
could be avoided or at least managed to a large extent.
5.1.9 Curbing stress:
Stress can be curbed by different techniques. The best way is to create
opportunities in our daily life for de-stressing. For solving stress problems
following step should be taken into account (1) Identification of the
problem area. (2) Collecting the information. (3) Careful analysis of
problem. (4) Developing various solutions to solve the problem. (5)
Evaluating solutions (6) Selecting proper solution to reduce stress. (7)
Preparing, self mentally and physically to deal with stress. (8) Creating
supportive networks. There are many techniques to curb stress:
(1) Square Breathing Technique:
(i) Sit comfortably on a chair (this step is not totall) necessary as you can
use square breathing anytime).
(ii) Take a slow breath in through your nose while countue slowly 1 to 4.
(iii) Hold the breath in for another slow count of 4. (iv) Exhale through
your mouth for a slow count of 4. (v) Hold again for a slow count of 4. (vi)
Continue 1-5 minutes or until you begin to feel calm.

(2) Breath-Mind Control Technique: Breath in rhythms from 1 to 10

counts. With every inhalation think positive. With every exhalation think
negative energy and thoughts coming out. Do 25 rounds of this
technique.
(3) Pencil Technique: Use pencil in the mouth technique to help release
endorphins-the happy chemicals. When you hold pencil between your
teeth for a couple of minutes or more, the facial muscles form a smiling
expression. Thereby sending signals to brain that you are happy. Brain
releases endorphins which helps you to feel happy and reduce anxiety.
Especially try this technique while learning something very tough or
boring.
5.1.10 Ancient Indian practices to curb stress:

In ancient India, the practices included some of the following:

(1) Deep Breathing (Pranayama): Deep breathing is an easy and a very
effective method of relaxation. Besides being a vital element in stress
reduction, deep breathing is also a helpful approach. It is a vital element
not only for reducing stress but also helpful approach to calm down
someoney Deep breathing, in combination with other relaxation
techniques such as progressive muscular relaxation (PMR) and
meditation, assists in reducing Stress. This technique involves taking
number of deep breaths and relax your body further with each breath.
The longer our breath is, the longer we live! That is the law of nature.
Thoughts and breathing are directly proportional. Deeper the breathing,
lesser number of thoughts we would have and faster the breathing, more
anxious thoughts we would have. There are many different breathing
techniques that our ancestors used to practice to only stay away from
stress but also to live a healthy life.
(2) Meditation: meditation is useful techniques to reduce stress as it
enables a person to relax totally and to regulate his/her mind. Meditation
increases a person's concentration and prevents him/her from getting
distracted by the surroundings or situations. Meditation has proved to
have both physical as well as psychological benefits. Moreover, meditation
helps to establish a balance between the mind and body.
(3) Yoga: yoga as a form of relaxation techniques benefits to reduce stress
and promote good health. Yoga has gained importance universally and is
practiced worldwide. In conjunction with breathing techniques, yoga
helps in reduces stress and increases fitness. Besides, yoga has also been
credited with tackling chronic health problems. According to Ayurveda if a
person follows certain principles in his daily life, health problems can be
controlled. For mental health Ayurveda tells yoga and some brain tonics
(Medhya Rasayana) which reduces our depression etc. without causing
any side effect to the body. Some of them mental tension anxiety, brahmi.
shankpushpi. jatamansi. are ashvagandha etc. These Ayurvedic
medicines along with yoga give best result without any side effect.
(4) Learning any art: (a) Indian art forms include: Dance forms like
Bharatnatyam, Kathak, Kuchipudi, Odissi, Manipuri, Mohini attam,
Katakali, etc. (b) Music forms like Carnatic, Hindustani, Sufi music,
Bhajans, etc. (c) Weapon art Lathikhela (staff-play), Khadgavisya
(swordsmanship), Gadayuddha (Mace-fighting), etc. (d) Musical
instruments like Veena, Mridungam, Sitar, Santoor, Tabla, Shenai,
Nadaswaram, etc. forms like Dhanurvidya (archery), Nowadays,
Psychologists say that taking up a hobby can reduce stress. In India,
people used to learn some or the other art form for the same reason of
keeping one's mood cheerful always.
(5) Going on a pilgrimage: Change of place can also create a lot of
difference in managing stress. Going for a pilgrimage was a big stress
reliever too. Most of the India are located on high altitude places like
Vaishnavdevi, Badrinath, Kedarnath, Tirupathi, Mecca-Medina, Vatican
city, Velankanni, Gaya, etc. or near huge water bodies like Somnath,
Rameshwaram, Puri Jagannath, etc. surrounded by scenic beauties. The
location itself gives a lot of calming effect on the minds of the people.
6) Celebrating festivals: India has the most number celebrated festivals
in this world. One thing common about most of the festivals is to visit
temples, wear nice clothes meet relatives and friends, feast or sometimes
even fast together. But all this celebrations brings good feelings, happy
thoughts and memories thereby helps in de-stressing.
(7) Stress-relieving food: Dahi is consumed widely by Indians in the way
of chaas, lassi, tayir, etc. as well as fermented foods like idli, dosa,
dhokla, rabdi, etc. are full of gut-bacterias. Nowadays it is scientifically
proven that gut bacterias help in reducing stress. In many Indian houses,
they still have the practice of giving Dahi-Shakkar (Curd and sugar)
before going to exam or interview. This helps in reducing stress.
(8) Achieving Emotional equilibrium: it is very necessary that one must
retain ones emotional equilibrium, one as to make one self emotionally
strong. So that one remains incurred to external disturbances and does
not get emotionally disturbed. Following are some the techniques through
which we can give proper direction to our emotions. (1) By increasing self-
esteem. (2) By engaging our mind in creative activities. (3) By engaging in
social service. (4) By developing positive thinking attitude. (5) By pursuing
hobbies. (6) By taking small holidays and simply going out to make a
complete change from daily routine. (7) By listening to music. (8) By
properly communicating our problems to others.
5.1.11 Need for Stress Management:

Stress management a way that it no longer creates hindrance in our day

to day functioning as well as ensures that we live a happy and healthy life
irrespectively. There can't be a zero-stress state throughout one's life.
Stress is an obvious reaction to many demanding and adverse situations.
So stress cannot be totally avoided. But the art of managing stress helps
one to manage challenges very efficiently and also improves the
awareness as to why and how to let-go of unhealthy emotions! Stress
management has become need of the day. Only material progress of any
nation won't be sufficient if people of the nation aren't happy and healthy.
The real wealth is the overall happiness and health of the people and not
merely material progress. That's the very reason why all the developed
nations are investing millions of dollars on research on mental health and
factors to deal with stress.
5.2 FACTORS INFLUENCING STRESS MANAGEMENT:

As we have already seern that how too much of stress can affect our
health badly, it is necessary for us to draw a line for it. It is not an easy
task to just limit the stress in our life. Thus, we should understand when
and where to draw the line for it. One should be also to tolerate stress, as
much as possible, so that things don't turn bad. However, the tolerance
level depends on certain factors. Let's have a look at those factors which
will help you to tolerate as to the maximum.
(1) Sense of control: Every person's sense of control varies. It is
necessary for you to analyse your sense of control and act accordingly. It
is necessary that you analyse your strength and avoid troubles.
(2) Support network: every human being has a support network. This
network is none other than their family and friends. Your support
network is important as they help you to release stress and show you way
out from troubles. Thus, the moment you start feeling stressed, reach out
to your support network and look for a solution.
3) Attitude and outlook: Your way of looking at life and things matters a
lot. Generally, one should be optimistic towards life. This feeling will
strengthen your emotion and will allow you to accept the life as it comes
and face all challenges in your life. This could also be your powerhouse.
Ethical immunization thoughts Knowledge of one's own limitations, ability
to grasp another's over selfishness, pleasant disposition and intentions,
control harmonious attitude, these together
(4) Ability to deal with emotions: Emotions play a vital role in shaping
our behaviour. The way you are able to deal with your emotions, the
better life you can lead. Whenever you feel a mood swings, look for an
anchor for your emotions. Try to soothe yourself by things that you like.
Bring down the frustration and all negative thoughts of your mind. If
anger, you would be able to do this, then certainly you'll be able to deal
with stress.
(5) Preparation and knowledge: It is necessary that you're prepared for
the stressful situation. You should know how long will this situation last
and how can you deal with it. The knowledge and preparation about the
same holding righteous conduct can help you tackle the situation
properly. If you re not prepared for it then surely you will end up in a
more stressful situation; that will ultimately cause your health problem.
5.3 INDIAN AND WESTERN PERSPECTIVE OF STRESS
MANAGEMENT:

(According to the American Psychological Association, the five effective

techniques to manage stress includes: (1) Take a break from the stressor
(2) Exercise (3) Smile and laugh (4) Get social support (5) Meditate. These
definitely go hand in hand with our Indian thoughts to manage life. But
the key distinction is as under:
(1) Indian philosophy or thought believes in 'simple living and high
thinking'. In contrast, western thoughts lay emphasis on materialistic
civilization. They believe "success" as the goal of human life and aim at
attaining high standard of living.
(2) Western society has been rightly designated by Prof. W. W. Rostow as
high mass consumption society'. But Indian thoughts indicate towards
Path of Welfare. According to Bhartriharinishatakam 25 the paths of
welfares are explained. To abstain from taking life, to refrain from
covering the wealth of others, to be truthful in speech, to give charities
from time to time within one's means, to avoid talking about other
women, to eschew the rise of avarice, to show humility before the elders
and to be kind to all, are the paths of welfare generally mentioned in all
the scriptures, and these do not contravene any discipline.
(Bhartriharinitishatakam-25).
(3) For resolution of stress problems, the western thought resorts to
brainstorming by managers to solve difficult problems.
(4) To the western management, the worker is all; a human being has No
distinct existence. The worker or labour is treated like a hired commodity,
which is paid for and rewarded as long as it is serviceable. The moment
he ceases to be such, he is promptly replaced. On the contrary, Indian
philosophy lays

emphasis on moral development and refinement of human values. The

human being is of supreme importance and needs to be held in high
esteem with respect to his moral values per Indian thought. (5) Indian
thoughts are based on spiritualism and western thoughts based on
materialisms. To conclude, we can say rationalism of the west leads to
material success while spiritualism of the east leads to perfection on
earth.
5.4 INDIAN THOUGHTS TO STRESS FREE LIFE:

Stress is nothing but the physical response to certain events which makes
you upset your balance of life or even threatens. According to the
Panchakosha (5 sheaths) method, stress can lead to:
(a) Body: eczema, rashes, wrinkles, premature greying of hair, dry lips.
(b) Prana: headache, more toxins, indigestion, involuntary bowel
movement, chest pains, palpitations, stroke, heart attack.
(c) Emotions: moodiness, irritable, agitated, depression.
(d) Knowledge: irrational, loss of memory.
(e) Happiness: happiness has disappeared.
The Indian ways of managing stress are self-introspection, brain stilling
and Meditation. We have to embark self-analysis and self-criticism to
locate areas of friction, tension and disharmony. Constant practice or
'sadhana' helps us to discard unwanted traits and cultivate Good values
to purify our mind and heart, Indian philosophy also advocates brain
stilling. It believes that for taking a rational decision, silent mind is an
effective catalyst because it aids in a sound and lasting solution to all the
management problems. It is the most reliable method to invent solutions
to Difficulties and problems, which cannot be tackled by arguments and
reasons. Lastly, dynamic meditation is meditation that transforms lower
consciousness into higher consciousness. It opens the third eye' of
wisdom through insight. Meditation helps in solving many complex
managerial problems that demand higher consciousness. Ethical
immunization thoughts: That which everybody likes to know, by doing
which no one is ashamed, and by which the mind is contented and
happy, that only is good. That is the true character of purity. Purity is the
basis for stress free life. (Manusmruti- 12/37) In ancient India, stress had
been widely discussed about in various scriptures. The Sanskrit word for
stress is 'Adhi'. If not handled well, it becomes 'Vyadhi' meaning
illness/disease. Inner Peace contributes to the performance of an Indian
manager in a stressful corporate life. Indian scriptures offer solutions to
distressful life which we need to understand and adapt in our life.
(1) Composure: Good people never lose their composure even in the worst
distress. Even while burning camphor emanates fragrance.
(Drushtantakalikasatakam - 37). Suffering from pangs of hunger,
emaciated by aging, weary, living in distressful condition, having lost all
its majesty and breathing its last will even such a lion ever eat dry grass
the one that is foremost among the venerated and the one which aspires
to devour flesh by tearing to pieces the temples of a rogue tusker?
(Bhartriharinitishatakam-28)
(2) Dharmic Learning: What is Dharma? Compassion towards all beings.
What is happiness? Health. What is friendship? Fellow-feeling. What is
learning? That which brings liberation. (Subhashitam-17-/769)
(3) Good Company: The companionship of good people removes the
inertia of one's mind, nurtures truth in the speech, enhances prestige,
expiates the sins, comforts the conscience, spreads the name and fame in
all directions. Say! What good is there which the company of devout bring
to a man (Bhartriharinitishatakam-22). Some were ruined by ignorance.
Some were destroyed by carelessness. Some were ruined by the pride of
their supposed knowledge and scholarship; yet others were ruined by
these ruined peoples (Subhashitam-153/14).
(4) Happiness path: Knowledge brings modesty; from modesty comes
worthiness; worthiness would bring wealth; from wealth flows charity.
This is the path to happiness (Nityaneet -167). Knowledge is certainly a
man's greatest beauty. It is a safe and hidden treasure. It provides
prosperity, fame and happiness. Knowledge is the guru of all gurus. It
acts as one's friend in a foreign country. Knowledge is the Supreme God.
J is the knowledge, not wealth, which is adorned by kings remains
animal. knowledge (Bhartriharinitishatakam-19). Without one
(5) Laugh: Thiruvalluvar, a Tamil poet who lived somewhere in between
4th century BCE and 7th Century BCE, has written Thirukkural, which
consists of 1330 couplets or kurals. dealing with everyday virtues of an
individual. Thirukkural mentions the following lines about stress
management "If troubles come, laugh: there is nothing like that, to press
upon and drive away sorrow.
(6) Necessity of life: If one is possessed by cupidity, then he may have no
other vices ; if one is in the habit of back-biting, then there is no need for
committing sins. Austerity is not required for him who is truthful. He
need not go on pilgrimages who has a clear conscience. If one has a gentle
disposition, then he needs no other strength. One who possesses dignity,
for him there is no use of any ornaments. If one has acquired good
knowledge, riches are not necessary for him, and if one has begotten ill-
repute, then death is not necessary for him. (Bhartriharinitishatakam-
54).
(7) Prayer for: Pray for good conduct, not good looks. Pray for cultured
behaviour, not high birth. Pray for achievement, not mere education. Pray
for contentment and happiness, not mere wealth . (Subhashitam-
167/645).
(8) Pride management: However scholarl y a person, he should not
speak slightly of others in an assembly. Though sometimes true, if it
causes distress, it should not be spoken (Neetiswishashtika-4). Knowledge
is one's own secret treasure. It is imperceptible to a thief; it provides one
enduring happiness; it grows ceaselessly while being imparted to
soliciting disciples, and it is not destroyed, even with passing of an era.
Therefore, with those who possess such unrivalled fortune, 0 kings! Shun
your pride. (Bhartriharinitishatakam-15).
(9) Truthfulness: Those enlightened men who are deeply attached to
truthfulness, are ready to relinquish happiness and life, but they do not
renounce their pledge of adhering to truth that gives birth to modesty and
other virtues. That vow is like a simple hearted and ever amiable mother
to them. (Bhartriharinitishatakam-110).
5.5 STRATEGIES TO MANAGE STRESS:

We have seen that there can be various reasons for stress. It is important
to identify the source. Until otherwise you do so you cannot manage it.
Identifying could be tough part. It is quiet natural that you may overlook
the source of your stress, which may include feeling, thoughts, and
behaviour. In order to identify the exact source of your stress, you have to
closely observe your attitudes, habits and excuses. Let's have a look how
we can achieve it.
(1) Are you so busy in your life that you can't remember the last time you
took a breath?
(2) Do think that stress is a part of your work or life? you
(3) Do believe that it is a part of your personality? you
(4) Do you blame that others are the source of your stress?
Your stress level will automatically can be controlled, the moment you will
accept your responsibility of the role you play

5.5.1 Avoid stress strategy:

You might be surprised that how come the first strategy is to avoid stress.
It is necessary that one learns to avoid the unnecessary stress. At time
you would notice that one gets into problematic situation just because
they can't say no.
(1) Learn to say No: Learning to say 'no' to things that are beyond your
work limit is the best way to avoid unwanted stress. But learn to say NO
without spoiling relationship and convincingly.
(2) Analyse before saying YES: Just because we say 'yes' to those things
which can't be managed by us, we land ourselves in stressful situation. It
is always better to analyse your capabilities and then say 'yes' or 'no'
things. Ethical immunization thoughts: An evil person, though learned
should be avoided. Though a serpent is adorned by a jewel does it not
strike terror? (Hitopadesa 1/82)
5.5.2 Situation alert strategy:

At times, you can't avoid the stressful situation, so it is better that you
create an alert for it. When you alert the situation, you certainly can avoid
yourself from getting stressed out. It is always better to express what you
feel about a particular thing rather than bottling them stressed. up. This
way, you can avoid yourself from getting
(1) Learn to take stand for self: You don't have to take things as it
comes. Sometimes, you need to take a stand for yourselt. The moment
you will start taking stands for yourself, you would realize that there
various problems which are solved.
(2) Be responsible for yourself: It is necessary that you move away from
the back seat, and start taking responsibilities your own life.
(3) Time Management: You would notice that at times, the improper use
of time creates stress in life. It is necessary that you start manage your
time. The moment you will do that, you will notice that you've enough
time and thus things can be handled easily, without any stress. A proper
management of time will allow you time your work and also for yourself.
5.5.3 Stress adapter strategy:

There are several situations which can't be change. In those situations,

you should be able to change yourself. This would help you to control the
situation and thus allow you to take control of things.
(1) Change perspective: Change in our perspective towards the problem
will help us to regain the confidence and thus we can face stress.
(2) Refining standards: Our high standards become the problem of our
stress. It is vital that one reduces the standard, as and when necessary,
and take things as it comes.
(3) Understand perfection need: Being perfect is important but then
perfection is subjective. One just can't do things beyond control to make
things perfect.
(4) Retain Positive Energy in Life: Lack of positive energy creates
problem in life. One just overlooks the possibilities simply because they're
not positive enough. The positive energy in life is necessary if you wish to
achieve things in life.
5.5.4 Acceptance strategy:
Many of us often fail to accept the fact that many situations are beyond
our control and it's our mistake that we always want things to be in our
control. We should understand that there a are various things which are
uncontrollable and we can't do in those situations. Our attempt to control
that, can lead u anything stress.
(1) Distinguish problems and challenges: At times, there are no
problems but challenges. We mistake challenges as o problems and
surrender ourselves. Instead, we should tak them as challenges and try to
achieve good out of it. The moment we will take that as à challenge, our
problem will be solved.
(2) Shared views: Sharing really helps. At many times, we are stressed as
we simply don't share what we feel. Thus, it is necessary that one should
be able to share the feelings, easily, and avoid the stressful situations.
Also, many a time, we just keep things with us.
(3) Learn to forgive: We need to learn to forgive if we want to live a
peaceful life. Forgiving things help you to get rid of the problem and thus
you're free from all the negative feelings attached to it.
5.5.5 Learn to enjoy strategy:

One should set aside time for relaxation and enjoyment in the day-today
hassle. The moment you're out from the worries, your mind gets
relaxation, you feel fresh. It is necessary that you take out time for what
you love to do. Without it, you would simply turn into a machine.
(1) Humans are a social animal and thus they need to meet and socialize.
By isolating yourself from everyone, you would not feel good.
(2) Everyone has a hobby. One simply needs to follow those hobbies in
free time. Hobbies provide you refreshments. You reenergize yourself or
else you would not feel like working at all.
(3) Develop your sense of humour: Yes, you need to develop your sense of
humour. It is vital as it would help you to change your perspective
towards life.

5.5.6 Healthy lifestyle strategy:

A healthy lifestyle helps a person in various ways. It not only keeps them
fit but also improves them mentally. Thus, one needs to give attention to
the health as well, in order to keep stress away from the life.
(1) Daily exercise: To live a healthy lifestyle, one should exercise daily.
This improves your ability to fight back the stress. Plus, you would also
feel healthy and fit.
(2) Healthy Diet: Along with exercise, one should also opt for healthy
diet. channelizing your energy flow. The good food will help you feel
positive and otherwise. Your diet plays an important role in
(3) Proper sleep: It is being said that one should have at least 8 hours of
sleep. Thus, it is necessary that you get that much of sleep. The body
needs to rest after working hard. Without proper rest, it will lead to
various health problems, and will reduce your capability to fight back
stress.
(4) Avoiding stress chargers: Apart from what can be eaten, one should
also pay attention to what should not be taken. One should avoid caffeine
and sugar. This would affect your mood and thus may add up to the
stressful situations. Also, alcohol and other similar substance should be
avoided as they weaken your body.
6.1 MEDITATION:

6.1.1 Meaning of Meditation:

Meditation is an ancient yet effective practice where train your mind to

relax by shifting the focus from outside wo to the world on the inside. It is
a technique to bring attention towards yourself, your thoughts and to be
in you can peace with your own existence. Meditation or Dhyana has
been widely practiced by all the major Indian religions like Hinduism,
Buddhism, Jainism, etc Though it has been practiced to many major
religious gurus and teachers, meditation is not only confined only to
religious practitioners and rather can be practiced by one and irrespective
of their religious beliefs or disbeliefs. Meditation, in simple terms is just
spending time with oneself with the intention of knowing oneself. It is a
technique to clear all the unwanted thoughts and to calm the mind. Once
you start to meditate, you would realize for yourself the benefits of
meditation by way of reduced stress, relaxed mind, happier self, increased
self-love, patience, clarity, etc.

6.1.2 Controlling the flow of thoughts during meditation:

Many complaints that, they just can't meditate. It becomes really difficult
to hold the emotions and thought. There are many Simple steps for
controlling the flow of thoughts during meditation to be followed. Mind is
bound to play tricks. So the secret to controlling mind are as follows: (1)
Allow any unwanted thoughts to pass without getting frustrated. (2) Don't
follow the thoughts and create more thoughts. (3) Concentrate on
breathing and remind your mind again the purpose of meditation. By
doing the above steps, one can definitely have a successful meditation.
6.1.3 Types of Meditation Techniques:

There are many types of meditation like:

(1) Meditating on Breath: In this type of meditation the concentration is
on breathing alone. All types of pranayam or breathing techniques fall
under this category.
(2) Chanting meditations or Japa: This is a meditation where one
meditates by chanting mantras like Om, Gayatri Mantra, Om Mani Padme
Hum, Navkar Mantra or Verses from Quran, Bible proverbs, etc. e.g. any
chanting meditation or chakra meditation falls in this category.
(3) Visualisation Meditations: In this type of meditation, one meditates
by bringing in different visualisations about colours, symbols, images of
Gods or nature or about beautiful nature or even successful future.
Visualisation meditations are about channelizing the mind through
visualisation.
(4) Affirmation Meditations: This is a modern version of Japa meditation
where one repeats certain positive, present tense sentences to re-
programme the subconscious mind for a successful life. For e.g. I am a
confident person. I am a very focussed, optimistic and successful leader.
etc.
(5) Tratak Meditation: This meditation is a very unique meditation. It
improves concentration and also improves mind power. Here one focuses
by staring on a point or an object and brings the concentration totally
into it. Tratak Meditation is the practice of staring or gazing at an external
object. Some of the Trataks are:
(1) Bindu Tratak: focusing on a single black dot.
(2) Murti Tratak: focusing on an idol.
(3) Vartul Tratak: focusing on a circle.
(4) Valay Tratak: focusing on a spiral ring.
(5) Jyoti Tratak: focusing on a flame of a candle/lamp.
(6) Surya Tratak: focusing on early sunrise or before sunset.
(7) Trinetra Tratak: focusing on your own Third (centre of the forehead).
eye chakra
(6) No thought meditation: This is an advanced meditation where one
strives to reach no thought stage of meditation.
The state of mind where one thinks about nothing and continues to be in
that state.
(7) Insight Meditation: Insight meditation, also known as Vipassana, is a
method handed down by Gautam Buddha himself to his followers. Insight
meditation focuses on maintaining thoughts, feelings and bodily
sensations, without judgment.
6.1.4 Advantages of Meditation:

Although meditation has existed for over 3,500 years, the scientific
community has only been studying meditation for over 50 years (Thomas
and Cohen, 2013). In one mind-defying example, Buddhist monks have
been recorded controlling their body temperatures through a "g-tummo".
In controlled scientific tests, experienced monks were able to dry cold and
moist sheets (Koshevnikov et al. 2013). These sheets were placed around
each monk's body, and were dried within an hour. This meditation
process was made possible through body heat produced by the monks
while in their meditative state of 'g-tummo'. Some witnesses of similar
experiments report seeing steam emerge from the sheets while they dried
(Kozhevnikov et al. 2013). Researchers also measured the monks' body
temperatures, which rose by as much as 17 degrees Celsius. Like the
above case studies, there are hundreds of things which meditation helps
achieve. You might be thinking, "Isn't meditation just for monks and
saints?" Well, actually more people meditate than you might think.
Mahatma Gandhiji used to meditate daily. Dr. APJ Kalam used to
meditate regularly and always inspire youngster saying that meditation
would make a person righteous. Not just Indians but foreigners also
known to regularly practice meditation, including Hollywood celebrities
Oprah Winfrey, Julia Roberts, Katy Perry, Sheryl Crow, Hugh Jackman,
to name just a few. Let us discuss a few advantages of meditation which
could be useful to us for normal day to day life: meditative practice called
(1) Improves concentration: The study by Italian neuroscientist
Giuseppe Pagnoni, found that meditation has a great cognitive effect on
the regular practitioners of meditation. which includes improvement in
concentration. "The regular practice of meditation may enhance the
capacity to limit the influence of distracting thoughts," Pagnoni said.
(2) Sense of Calm: When in meditation, our body's oxygen requirement
goes down by 10 to 20 percent, which otherwise goes down by only 8
percent during sleeping. A lower oxygen requirement is an indication of a
heightened sense of calm, which gives our body its much-needed rest. A
calm mind can think more clearly than a restless mind because it is not
scattered all over the place.
(3) Treats depression: Some meditation techniques can be very beneficial
in treating depression. Mindfulness is one of them. This Buddhist
meditation technique has been researched a few times on depression and
there has been evidence of significant difference in the mind and moods of
depression patients. They were reported to be happier and better
equipped to cope up with their depression. Two studies of mindfulness
meditation found decreased depression in over 4,600 adults. On study
followed 16 volunteers as they practiced meditation over three years. The
study found that participants experienced long-term decreases in
depression.
(4) Helps in stress management: With regular practice of meditation,
our body and mind are able to reach a state of deep relaxation in which
our breathing, pulse rate, blood pressure get decreased. This helps in
reducing stress, enhancing mood, improved digestion, etc.
(5) Increases Productivity: Meditation helps in increasing productivity
by helping the brain to function better. If you are completely relaxed and
stress-free, then your mind will also work more effectively. One can create
newer ideas, produce designs and techniques to boost business.
(6) Helps in controlling BP, Blood sugar: Research studies suggest that
practicing meditation regularly helps people reduce their bodies'
responses by lowering blood slowing heart rate, reducing oxygen intake
and changing the brain waves to a more relaxed state. Moderating the
stress response is also likely to lower blood glucose levels.
(7) Increases happiness: Meditation increases the levels of happy
chemicals like endorphins and serotonin. So even a few minutes of
meditation practice can increase happiness in our lives
(8) Relieves Insomnia: There is an abundance of evidence that mediation
relieves insomnia Our nervous system is overly aroused by day to day
tensions and stress. This affects sleep pattern. Many become dependent
on sleeping pills the extent that it becomes an addiction. Meditation is a
safe therapy that is free from side-effects. It helps in relaxing nerves,
relieving stress and thereby relieving insomnia.
(9) Helps in pain management: Mindfulness meditation is shown to have
reduced chronic pain by 57 percent in clinical trials. The more
accomplished meditation practitioners could reduce it by over 90 percent.
Imaging studies have shown that meditation soothes the brain patterns
underlying pain, over time by altering the structure of the brain itself, to
the extent that the patients no longer feel the pain.
(10) Controls anxiety: Meditation helps in controlling anxiety by
reversing the damage caused by anxiety. Researchers from John Hopkins
University sifted through over 18,000 mindfulness meditation studies to
determine its most effective uses. They concluded that the number one
use for meditation was anxiety relief. Meditation decreases the tendency
to worry and reduces the clouding of thoughts.
6.1.5 Meditation and Managerial Decision-making:

According to a new research from researchers at INSTEAD and The

Wharton School, one 15-minute focused-breathing meditation may help
people make smarter choices. Many Companies are including Meditation
sessions for their Management as well as other employees as they are
getting numerous benefits out of it. It improves team work because people
are more sensitive to each other. Google has an internal course called
"Search Inside Yourself" to teach employees to breathe mindfully, listen
more to their co-workers and enhance their emotional intelligence. Even
McKinsey is embracing meditation to keep employees healthy and happy.
Meditation helps the Managerial decision making in the following ways:
meditation relieves insomnia. Our nervous system
(1) Bringing unity of thoughts: Managerial decisions are many a time
about duality, about two competing ideas. Meditation helps in bringing
unity of your decision making process. Through meditation, a sense of
clarity emerges.
2) Cognitive detachment: Meditation helps achieve cognitive detachment.
It is an effective technique to shift focus from the trouble to something
completely unrelated. Meditation is the ideal tool for cognitive
disengagement. 15 minutes of meditation done in the morning and
evening has found to give great results by way of cognitive disengagement.
It has been reported by many successful managers that, they are able to
make better decisions by daily practice of meditation.
(3) Creates space: Managers have to arrive at a decision after lot of
thinking and analysis. Often with so much to think and consider, it so
happens that they get lost in a particular pattern of thinking. It minds is
crammed and crowded with so many thoughts that it becomes difficult to
clear them out. Meditation allows them to create space in their own mind
to channelize the thoughts properly. This mind space is required to think
clearly.

(4) Creative Problem Solving: Meditation helps in developing greater

emotional intelligence, observation, being in the present, stress reduction
and positivity. All these are essential in Creative Problem solving.
Meditation helps the manager in all these aspects and thereby the
managerial decisions made are creative and solution oriented.
(5) Self-Management: Meditation helps the managers to better manage
themselves not just to improve their performances but also to lead a
healthy life. The managers who are better at self-management are able to
make better managerial decisions. In the words of Peter Drucker, the
leadership author, "The 21st century is shaping up to be the era of Self-
Management."
6.1.6 Stress Management through meditation: Meditation is useful
techniques to reduce stress as it enables a person to relax totally and to
regulate his/her mind. Meditation increases a person's concentration and
prevents him/her from getting distracted by the surroundings or
situations. Meditation has proved to have both physical as well as
psychological benefits. Moreover, meditation helps to establish a balance
between the mind and body. Meditation had immense benefite but the
benefits of stress reduction go far beyond simply feeling fresh, relaxed and
peaceful. There have been many evidences meditation's positive effect on
the body and its health as well. decreasing heart and respiration rates,
lowering oxygen consumption and blood lactate levels, and decreasing
other physiological results of stress, meditation can assist in better
overall health.
6.1.6.1. Universal happiness meditation: Let us conclude this topic with
learning Universal Happiness meditation. Universal happiness meditation
(mantra meditation) Mantra: Lokah Samastah Sukhino Bhavantu.
Translation: May all beings everywhere be happy and free, and may the
thoughts, words, and actions of my own life contribute in some way to
that happiness and to that freedom for all. This mantra encourages
cooperation, compassion and living in harmony with the environment,
animals and our fellow human beings. How to do this Meditation?
(1) Sit comfortably. Close your eyes. Erect the spine. Keep open palm
madras. Breath normally. Count 1 to 10. With each count, take deeper
breath.
(2) Now slowly chant the mantra: Lokah samastah sukhino bhavantu.
(3) Now chant this mantra slowly for 20-30 times.
(4) With each chant of mantra visualise that all your family, friends are
happy and healthy.
(5) Slowly visualise the entire world to be happy, healthy and full of love.
Visualise a happy, positive and blessed world.
(6) Whenever you feel completely happy within, then smile and slowly
open your eyes.
YOGA: 6.2
6.2.1. Meaning of Yoga: Yoga is one of the many popular techniques for
achieving relaxation. Yoga has its origin in ancient India. Its original form
consisted of spiritual, moral and physical practices. The different
relaxation techniques often lead to specific psychological and
physiological changes termed as relaxation response. The word Yoga
means union. There are six branches in yoga namely Raja voga
(meditation and contemplation to fully realize the self), Bhakti yoga
(devotional love for and surrender to God), Jnana Yoga (path of wisdom
and knowledge), Karma Yoga (path of selfless action) , Mantra yoga (yoga
of sound), Hatha yoga (practice of asanas). However, by Yoga one widely
refers only to Hatha yoga. 6.2.2. Significance of Yoga: The founder of
Hatha Yoga, Patanjali said, "Sthiram sukham asanam." Meaning: A
posture that seems firm and comfortable is your asana. Shree Samarth
Ramdas, was a noted saint and spiritual-poet of 17th Century. He lived in
Maharashtra and was also the spiritual guru of Emperor Shivaji. He
stressed the importance of both strength and knowledge. He used to do
108 Surya-namaskars daily to be fit and all his disciples were equally
encouraged to do the same. Unlike the conventional belief that Yoga is all
about asanas, it is more about creating a perfect harmony and union
between mind, body and spirit. The renowned Yogi, Sadhguru Jaggi
Vasudev called yoga, "an expression of life." He had said, "Yoga essentially
means finding the keys to the nature of the existence."
6.2.3. Benefits of Yoga:
(1) Attention to detail: A practitioner of yoga tends to become quite
attentive to details. It starts with coordinating the breath and movement,
but slowly passes on to other areas of life as well. The brain gets trained
in a certain pattern and it proves to be beneficial in other areas of life as
well.
(2) Builds Muscular Strength: Yoga asanas like Bhujangasan,
Sarvangansana, etc. helps in building muscular strength. The overall
stamina of muscles improves with regular practice yoga.
(3) Builds self-esteem: Yoga brings about a lot of self-awarene and love for
not only the body but also for the inner-self improves our relationship
with oneself and builds the co esteem. Regular practice of yoga improves
self-confidence.
(4) Improvement in Gastrointestinal Health: Studies have shown that with
regular practice of yoga, the digestive system is activated and digestive
problems like indigestion flatulence, bloating and stomach related
diseases are eliminated. Overall, the gastrointestinal health improves.
(5) Improves bone health: In an unpublished study conducted at
California State University, yoga practice increased bone density in the
vertebrae. Yoga's ability to lower levels of the stress hormone cortical may
help keep calcium in the bones.
(6) Improves flexibility: All Yoga asanas help in improving flexibility of the
body. The routine 12 rounds of Surya namaskar is proven to not only
improve flexibility but als tones up muscles.
(7) Increases blood flow: Yoga boosts the haemoglobin levels and red blood
cells which are the important carriers of oxygen to tissues. This way it is
able to provide more oxygen to body cells which results in improved
energy.
(8) Relaxes your system: Yoga encourages slow movement as well as slow
breathing. This helps to focus on the present moment thereby shifting the
balance from the sympathetic nervous system (or fight or flight response)
to the parasympathetic nervous system which in turns makes one feel
calm and relaxed.
6.2.4. Impact of Yoga on life: Yoga has a great positive impact on day to
day life. It helps development in all the areas of life including physical,
mental emotional and spiritual life. It improves the self-love in the
practitioners and also brings about universal love. Yoga enriches our lives
and makes us to enjoy happiness on a daily basis ever without any
reason. That's the biggest wealth of all to be happ) even with any reason,
whatsoever.
6.2.5. Yoga and human mind: Yoga now no longer remains confined to
remote Ashramas in the Himalayas. Many people practice it to remain fit
and stress free. The system of yoga was enunciated by Maharishi
Patanjali according to him, yoga means full control over mind stuff He
described four mind, which are intellectual, emotional, active and
meditative. He suggested four yogas for different type of person:
(1) Jnan yoga for intellectual persons. types yoga related to the four types
of human
(2) Bhakti yoga for emotional persons.
(3) Karma yoga for active persons specially those who takes interest in
their work.
(4) Raja yoga for meditative persons.
6.2.5.1.Jnan yoga for intellectual persons: Inana' is a Sanskrit word
which means knowledge. The yoga of wisdom or knowledge is more
suitable for intellectual people. The philosophy of Vedanta teaches
analytical self-enquiry into one's own true nature, with the goal of
recognizing the Supreme Self in oneself and in all beings. The process
involves self- questioning, thinking, reflection and awareness to see the
reality as it is, free from personal biases and prejudices. Bhagavad Gita
mentions Jnana Yoga as a path to self-realization. It discusses the
difficulty of the path because it has to deal with a formless reality that
could be taxing and therefore only preferred by those who are
intellectually oriented. The four pillars of knowledge, otherwise called
'Sadhana Chatushtaya' are stepping stones towards achieving the goal of
Jnana Yoga. They are as follows:
(1) Viveka (discernment, discrimination).
(2) Vairagya (dispassion, detachment).
(3) Shad-Sampati (six virtues).
(4) Mumukshutva (longing, yearning).
6.2.5.2. Bhakti yoga for emotional persons: For quite a long time, only
high IQ was getting all the attention and credit. The progress in various
fields like science, medicine, technology was considered to be dependent
on a high IQ, and emotions were seen as a hindrance for growth. Bhakti
yoga is for people who have very high EQ. Swami Sivananda had given
very good explanation of bhakti yoga sadhana. Read, understand and
then adapt!
(1) One focus! Focus on love of God: To get you should give! As such Love
of God cannot be constricted or restrained within the limiting leash of
wordings and concepts. All religion teaches love and trust. Differences
exist only in the flickering minds of persons unable to fathom the light of
love.
(2) Two Kinds of Bhakti: Bhakti or devotion is supreme Love directed
towards God. There are two kinds of Bhakti
(1) Kamya: For fulfilment of wish,
(2) Nishkamya: Without any material desire with only spiritual focus.
(3) Three thorns in the path of Bhakti: (1) Pride of Position, Beauty and
Youth, (2) Caste, (3) Learning!
(4) Four Kinds of Bhaktas: As per Bhagwad Gita (VII-16) there is Four
kinds of Bhaktas: (1) Aarta (the sufferers as Draupadi and Gajendra etc.)
(2) Jijnasu (the seeker as Uddhava). (3) Artharthi (he who has the desire
to obtain some object. Dhruva is an example). (4) Jnani (the Wise as
Sukdeva etc.)
(5) Five kinds of Bhakti Bhavas: (1) Santa (peaceful, self- controlled and
serene as Bhishma); (2) Dasya (servant and master Bhava, as Hanuman);
(3) Sakhya (friendship as Arjuna); (4) Vatsalya (parental affection as
Kausalya, Yasoda) and (5) Madhurya (wife and husband, or lover and
beloved, like Gopis, Gauranga). Some of the noted Bhakti Yoga
practitioners were Mirabai, Namdev, Tukaram, Jarabai, Tulsidas,
Kabirdas, Thygaraja swami, Purandara *das, Ramakrishna Paramahansa,
etc.
(6) Six means of developing Bhakti: (1) Service of Bhagavatas, Sadhus,
Sannyasins etc.; (2) Repetition of God's Name, Japa, Smarana etc.; (3)
Satsanga; (4) Hari Kirtan (Loud repetition of Lord's Name); (5) Study of
religious books as the Gita, the Ramayana, the Bhagavata etc., and (6)
Pilgrimage and stay in Holy Places like Brindavan, Ayodhya, Pandarpur,
Chitrakuta, etc.
(7) Seven qualifications of a Bhakta: ( 1) Humble as a blade of grass, (2)
Forbearance like a tree, (3) Not to desire praise or respect for himself but
to praise and respect others, (4) Always repeating Lord's Name. (5) He is
called bhakta who sees God everywhere. (6) A bhakta is never afraid of
anybody except GOD. (7) Bhakta has the quality as to kind hearted, pride
less, tolerating, pleased, self-controlled and strongly determined.
(8) Eight signs of Bhakti: (1) Asrupaata (tears), (2) Pulaka (horripilation),
(3) Kampana (tremor), (4) Rodana (crying or weeping), (5) Haasya
(laughing), (6) Sveda (perspiration or sweating), (7) Murchha (fainting) and
(8) Svarabhanga (inability to speak). In the Sufi tradition t0o, Bhakti finds
its strong dominance. Classical Sufi Scholars have defined Sufism as "a
science whose objective is the reparation of the heart and turning it away
from all else but God."
(9) Nine modes of Bhakti (Bhagavatam: 7-5-23): (1) Sravanam (hearing of
Lord's Lilas, Kathas etc.); (2) Kirtanam (musical chanting of his name and
Lilas, Kathas etc.); (3) Smaranam (remembrance of the Lord); (4)
Padasevanam (service of His feet and service of Guru, parents, country
and humanity); (5) Archanam (offering of flowers, sacred leaves etc.); (6)
Vandanam (prostrations before Lord and mental prostrations to every
being); (7) Dasyam (servant and Master Bhava); (8) Sakhyam (friendship-
attitude) and (9) Atma- Nivedanam (self-surrender, literally offering
oneself up).
6.2.5.3. Karma yoga for active persons: Karma Yoga means the yoga of
desire less actions as well as the active state (yoga) of being engaged in
selfless actions. Even the basic bodily activities like eating, bathing, and
maintaining proper health require work. These obligatory actions are
called nitya karma. To neglect these basic maintenance activities is not a
sign of progress, but an indication of slothfulness, leading to emaciation
and weakness of both body and mind. On the other hand, a cared for and
nourished body is a positive adjunct on the road to spirituality. Thus, the
state of inertia does not lend itself either to material or spiritual
achievement. For the progress of our own soul, we should embrace the
duties that help elevate and purify our mind and intellect.
6.2.5.4. Raja yoga for meditative persons: Raj-Yoga as it is termed in the
ancient text of sage Patanjali is part of the same sage's treatise by the
name of Ashtanga Yoga' or the eight limbed yoga. The meditative
individuals follow Raia yoga involving eight components: Yama, Niyama,
Asana. Pranayama, Pratyahara, Dharna. Dhyana and Samadhi. Yama
relates to mental control, niyama relate to physical regulation and mental
training asana relates to posture, pranayama relates to control of breath,
prathyahara, relates to withdrawal of mind from sense objects, dharna
relates to concentration, dhyana relates to meditation, samadhi relates to
superconscious. This Yoga is the best technique of self-development
based on the king (Raja) of all Yogas viz. Dhyana (meditation) yoga. Raja
Yoga is the science of controlling body and mind. The asanas (body
postures) and pranayamas (breathing exercises) from Hatha yoga are an
integral part of this yoga path. The main practice of Raja yoga is silent
meditation, where bodily and mental energies are gradually transformed
into spiritual energy. Raja Yoga meditation is a form of meditation that's
mentioned in Bhagavad Gita and subsequently popularized in the 19th
century by Swami Vivekananda. It is named 'raja' since it aims to instill
king-like qualities of independence. Let us now discuss How to practice
Raja Yoga Meditation: a the awareness, confidence and (1) Find Calm
Place: The calm place could be anywhere in your house or also some
garden. Wherever there is no noise and is suitable to you for meditation
would do.
(2) Sit Comfortably: You can sit on floor or on chair or bench. Keep your
body loose, shoulders relaxed arnd back straight. Place your palms on
your thighs or knees.
(3) Be in the present moment: Raja yoga unlike other meditations is
practiced with open eyes. Look around you, focus either on any object or
any point e.g. tips of flame or on your natural breathing.
(4) Concentrate on a Peaceful thought: There would be many thoughts
rushing your mind. Once the negative thoughts subside, then think of a
peaceful thought to focus on throughout the meditation.

5) Maintain the peace: As the peaceful thought is being held in the mind,
a sense of calmness, peace and tranquillity descends. Holding on to the
inner peace while meditating and carrying it forward throughout the day
while doing all other activities is what this meditation's very purpose is!
This process makes the whole day fruitful. 6.2.6. Yoga as relaxation
technique: Yoga as a form of relaxation techniques benefits to reduce
stress and promote good health. Yoga has gained importance universally
and is practised worldwide. In conjunction with breathing techniques,
yoga helps in reduces stress and increases fitness. Besides, yoga has also
been credited with tackling chronic health problems by tuning into the
mind-body. There are two levels of human consciousness: (1) Lower
consciousness operating through our five senses in contact with the
external world. This is also called the lower mind. (2) Higher
consciousness or higher mind which is the door to get the vision of the
spirit or pure consciousness. This is also called the inner mind. We are in
touch with this inner mind only in silence: It can commune with the
divine within us. It can hear the small voice in the form of inspiration, or
intuitive purified mind.
Traditional methods of purification of mind/heart are: karma yoga, bhakti
yoga, jnan yoga, raja yoga which we discussed in detail in previous
section of this chapter. Methods of heart/mind purification, the four
traditional methods of mind purification are (1) Jnan yoga-path of
knowledge; (2) Raja yoga- path of mind control; (3) Bhakti yoga- path of
devotion; (4) Karma yoga path of action. All these help to develop a pure
mind. Pure mind is the origin of all values. Values emerge only from a
purified mind from the inner mind or higher consciousness. This is a key
factor for managerial effectiveness.

Stress due to Yogasana suggested

Sleeplessness Sheershasana,Sarvangasana,
Halasana, shetkari and sheetali
Pranayama
High Blood Pressure Vajrasana, Shashankasana and
Pawanmuktasana
Mental tension Sarvangasana, Garbasana,
Shashankasana, Ilalasana,
Shalbasana and Sheershasana
Nervous tension Shavasana and Kurmasana
Nervous weakness Paschimottanasana,
Shalashankasana, Garbhasana,
Shalbhasana, Sheershasana,
Halasana, Chakrasana and
Vajrasana.
Anaemia Sheershashsana, BhLijangasana,
Sarvangasana, Shaibhasana,
Halasana, Paschimotanasan,
Matsyasana
Fatigue Matsyasana, Shavasana,
Pretasana, Dandasana, Mental
retardation, Sheershashsana and
Sarvangasana

6.3 MENTAL HEALTH AND ITS IMPORTANCE IN MANAGEMENT: Good

mental health is needed for good management and vice versa. People
struggling with mental health have difficulty in managing over-all health
too. Someone who is not mentally fit won't be able to do even the day-to-
day activities at ease. They might struggle at doing routine things. The
role of a Manager is to ensure that the workplace is a place that promotes
friendliness, happiness and peace. A healthy workplace is where mental
and emotional well-being is given adequate importance. The Indian
insight into in Indian ethos on management thoughts indicates that
"mind" is the master of total excellence of performance in any field of
activity. So the one who can control his senses and still his mind would
be able to look beyond the worldly illusions and keep focus on his aim
and goals directing his/her actions towards the achievements of such
aims. In Indian philosophy, He would be no longer a slave of his thoughts
and prejudices and would act more appropriately. The actions of one
initiate the thoughts in other minds and breeds thoughts in other minds
and thereby shaping their actions and in- turn the relationships and the
whole environment. Perception, ideology, decisions and in a way these
thoughts start shaping the circumstances. In fact Total quality of mind
determines the quality of thought, attitude and action that control total
quality of product and services provided by any organization. Indian ethos
believes that the mind drives the actions and these actions would result
into customer satisfaction or de-satisfaction. Mind is energy source of all
the people in the organization to realize mission. These thoughts guide
our actions. The mind is said to have indefinite capacity and power to
influence and can be interpreted as expression of infinity and diversity
breeds new ideas It is said that mind breeds thoughts. One needs to put
one's heart and soul in his/her performance of action/work and this is
possible only by self-motivation and self-management. Quality of
Manpower is basically the quality of collective minds, behaviours.
Thoughts occur again and again we become aware of them.

6.4 BRAIN STORMING: According to Business Dictionary, Brain storming

is the process for generating creative ideas and solutions through
intensive and freewheeling group discussion. Every participant is
encouraged to think aloud and suggest as many ideas as possible, no
matter seemingly how outlandish or bizarre. Analysis, discussion, or
criticism of the aired ideas is allowed only when the brainstorming
session is over and evaluation session begins.
6.4.1. Basic principles and rules of brain storming: Brain Storming as we
know was created by advertising executive Alex F. Osborn. He began
developing methods for creative problem-solving in 1939. The objective
was established with intention to (1) Increase overall creativity of the
group (2) Reduce social inhibitions among group members and (3)
Stimulate idea generation. He claimed that two principles contribute to
"ideative efficacy", these being Defer judgment and Reach for quantity.
Following these two principles were his four general rules of
brainstorming, (1) Go for quantity (2) Withhold criticism (3) Welcome wild
ideas and (4) Combine and improve ideas. Osborn (1979) credited the
origin of the process to Hindu teachers in India, who have used the
method of Parai (outside yourself) Prashana (question) for over 400 years.
During such a session, there is no discussion or criticism; evaluation of
ideas. takes place at later meetings of the same group.
6.4.2. Benefits of brainstorming: Brainstorming with your team brings
benefits such as: (1) A closer team. (2) Increased communication skills. (3)
More energy in the office, as many of these activities involve interaction
and movement. (4) Boost in productivity, as you'll be super-charged to
work on your new ideas. (5) A break from routine mixing up your day-to-
day as you implement new projects keeps things exciting at the office.
6.4.3. Brainstorming techniques in business management: (1) Brain
writing: The general principle of this technique is to separate idea
generation from discussion. The team leader shares the topic with the
team, and team members individually write down their ideas. This helps
eliminate the anchoring bias and encourages everyone on the team to
share their own ideas. There is many situation of this technique in
Rámayana. Rama being a participative leader knew how to tackle
situations with a cool-headed attitude and listen to others to encourage
frank and open discussion on every aspect. Rama gives a patient hearing
to advice from his allies while preparing for war against Ravana and thus,
managed to extract valuable clues of Sita's whereabouts. Many situations:
(1) Rama sits and discuss with team how to cross sea and as per team
brain writing constructs bridge.
(2) Rama hears to Jambavan during brain writing to save Laxman and
sends hanuman to bring Mrithasanjeevanai and rescues Laxman.
(3) Rama listen to Vibhishan in such brain writing session to aim at
Manipurachkra to kill Ravan. Finally the Raam-baan (arrow) was directed
to Ravan's navel and it was a fatal hit. It is evident in Ramayana that Lord
Rama inspired his army to fight an epic battle and be jubilant!
(2) Figuring storming: Ever consider how someone else might handle the
situation? Or what they might say about a particular topic? Putting
yourself in new shoes can give the team different perspective, helping
them a see the possibilities from fresh ideas. Even if the kings were
having sufficient decision making ability used to always put the question
before the learned in the sabha and get maximum quantity of suggestions
and decide accordingly.
(3) Brain-netting: Virtual teams are becoming more and more common
across all industries. Now-a-days business gets online suggestions from
even customers.
(4) Rapid Ideation: Sometimes, time limitations can help generate ideas
quickly, because you don't have time to filter or over think each one.
There is many examples in our epics. For example in Ramayana
Jamabavan suggests to bring Mrithasanjeevani was best example. All
accepts immediately and the result was Laxman comes back alive!
(5) Round Robin Brain storming: Teams form a circle to kick off this
method. Once the topic is shared, go around the circle one-by-one and
have each person offer an idea until everyone has had a turn.
(6) Star bursting: This form of brainstorming focuses on forming
questions rather than answers. Star bursting challenges the team to come
up with as many questions as they can about your topic. The best
example is from Mahabharat. The Yaksha Prashna, also known as the
Dharma Baka Upakhyan or the Ashkardhama, is the story of a riddle
contest between Yudhishthira and a yaksha in the Hindu epic
Mahabharata.
(7) Stepladder techniques: Developed in 1992, this style of brainstorming
encourages every member in the team to contribute individually before
being influenced by everyone else. There is best example in Mahabharata.
When after winning war Yudhishtira down and depressed decided to go to
forest. Yudhistira is so upset about the destruction and Joss of life during
the war that he is unwilling to be crowned king All the alive elders left in
the family, other kings and Krishna. uses this technique and counsels
Yudhishtira. Dharma is not about winning. It is about empathy and
growth. Yudhishtira knows the pain of losing a child. He can empathize
with his enemy rather than gloat on their defeat. In empathy, there is
wisdom.
6.4.4. Brainstorming in ancient India: Brain storming technique in Vedic
stage was known as "Parai- Prashna". Parai means outsider and prashna
means problem. There has been many episodes of brainstorming in
ancient Indian texts without naming it as a particular strategy. (1) Go for
quantity: Get maximum ideas were always the focus of kings before
taking any decisions. The reward systems very much prevalent in ancient
India. In were Devimahapuran there is situation of one deva suggests to
do tapas to call devi to resolve the issues and readily Brahma- Vishnu-
Shiva accepts. The energy of all the devas form into devi and all the devas
gives the weapons to devi. (2) Withhold criticism: In brainstorming,
criticism of ideas generated should be put 'on hold'. Instead, participants
should focus on extending or adding to ideas, reserving criticism for a
later 'eritical stage" of the process. Churning of conflicting ideas is always
challenging. Samudra Manthan is one of the best-known episodes in the
Hindu mythology narrated in the Bhagavata Purana, in the Mahabharata
and in the Vishnu Purana. When it was discussed to churn samudra all
kept the criticism to self so that the idea got activated. One of the epochal
events of Indian mythology is the Samudra Manthan, or the churning of
the ocean of milk in search of nectar. The Gods and Demons line up on
either side, using Mandara a piece of the legendary mountain Meru, as
the churning rod, and Vasuki the cosmic snake as rope, to try and extract
the ultimate prize. Interestingly , as they are doing this
several by-products also emerge, including Halahal which is poison.
Definitely Lord Vishnu has to become Koorma to support the mountain
which was sinking in sea and Lord Shiva to drink the "halahala Visha",
these shows that always the leaders to suffer most to save team. Many
good and valuable things did come out. It is only in the end that nectar
surfaces. This is an absolutely wonderful metaphor for the creative
process itself. Often great ideas emerge when two conflicting, strongly
polarized points of view are allowed to grapple. This abrasion of two
concepts inevitably gets innovative sparks to fly. Sometimes 'win-win'
solutions emerge. For instance the battle between power and looks on one
side, and mileage on the other, when it comes to motorcycles in our
country, has now seen several brands which seem to straddle both the
extremes. An intriguing corollary to this tale is that like in the churning of
the ocean, even in any creative brainstorming process it is important not
to jump at the first few ideas which emerge. As we have seen these could
sometimes be toxic.
(3) Welcome wild ideas: Lionizing the obstacles like Narasimha: The fourth
avatar of Lord Vishnu is Narasimha. This taken to vanquish the
Hiranyakashipu, who has a cluster of 'impossible to defeat' boons. He
cannot be killed by a man or animal, in the day or night, in the sky or on
the ground, inside the house or outside and so on. The story of
Narasimha dwells on how the Lord creates something, which circumvents
all these restrictions to achieve victory. And that should give us heart
whenever someone tells us 'the market conditions are against us'. They
are, but only for the unimaginative. If one actively looks for loopholes,
opportunities can always be found. And that is the attitude everyone
connected to the business of innovation must develop, else many
challenges have the potential of leaving us stumped. These are but a few
lateral explorations of our rich repository of ancient scriptures. There
could be several more. The wisdom they contain might be age old, but its
application still remains absolutely state of the art. Perhaps it is time
Indian innovative adventures journeyed into an epic past, to borrow
invaluable inspiration for a dazzling future.
(4) Combine and improve ideas: There is this story in Ramayana about
Sundara Khanda. Let us discuss this story in relation to brain storming.
As soon as Sampati, Jatayu's older brother with his sharp vision spotted
Sita from the coastal tip of southern India, he informed the team of
Vanaras (monkeys). The vanaras on knowing about Sita's presence under
the Ashoka tree in Lanka, decided to start for Lanka immediately. Now
the problem was, who will go to Lanka? Here there was a brainstorming
session. One Vanara said it can jump 20 feet. The other Vanara said it
could jump 30 feet. All the Vanaras one by one told how far they could
reach. But the distance between Indian tip and Lanka was very huge. So
it was impossible for any Vanara to reach there. That's when Angad, the
Vanara prince, son of Vali, said he has the strength and stamina to reach
Lanka but was unsure whether he would have the stamina to return back
after meeting Sita. Jambavan (the king of bears) said that if he were still
young, he could have done it himself. He was the one who was supposed
to have circled earth, seven times. Suddenly Jambavan realized that only
Hanuman, the son of Vayu-the wind God, had the capacity to fly across
the ocean and return back too. So all the vanaras together agreed and
were happy with the choice that Hanuman would be the one to fly to
Lanka to ensure that Sita was safe. Hanuman due to a curse which he
received as a young boy, had forgotten his strength. Jambavan by telling
all about his strength, motivated him. Hanuman realized his tremendous
strength and potential and thereby readily agreed and flew to Lanka.

6.5 BRAIN STILLING: Brain stilling is about arriving at a perfect calmness

of body, mind and heart. It is used to become peaceful and silent
preferably in a 'room of silence'. The practitioner does this to arrive at a
rational and productive decision. The person practicing Brain Stilling
retires to a room in silence to invoke peace and calmness. He/she
concentrates on the problem, calming the mind to think about the
solution and looks for inner guidance to arrive at the right solution for the
problem. This practice used to be known as Maun Vrat' vow of silence in
ancient India. Maun Vrat is intentional silence to still the brain. Ethical
immunization thoughts: One who has a disorganized mind, one who has
no comprehension of true dharma and who has a butterfly-mind will not
achieve wisdom. (Dharmapadam - 3/6) Brain-stilling, at its simplest, can
be accomplished by first practicing 12-15 rounds of alternate nostril,
deep, mindful breathing. This interiorizes the wandering mind and
equilibrates the agitated nervous system. Thereafter, while breathing
normally and gently, one's awareness may be lifted up into the space
within the head. Becoming conscious of the brain space as it were, one
may then silently but persuasively suggest I-e-t g-o, 1-e-t g-o. No
straining, no concentration. Instead, a serene and calm void begins to be
felt inside the head.
6.5.1. Brain stilling techniques:
(1) Ways to brain stilling: The ways to brain stilling are Meditation and
Breathing techniques and mind exercise. (a) The object of all meditation is
to still the mind or more correctly. The result of meditation is a powerful
control of the mind and thus the ability to still it. (b) Breathing techniques
are other powerful tool to still one's mind. Some use breathing
techniques. (c) One can also practice the virtual vacation technique See
yourself at your favourite vacation spot and Focus upon this vacation
spot as you gently and deeply breathe. Many of such practices are very
personal and based on one's cultural traditions. Notice the details of the
space in whatever manner works for you and you feel working.
(2) Develop inner consciousness: Once we enter into inner consciousness.
It indicates absence of any unnecessary and undesirable thought flow in
the mind. Preferably manager should have a small room of silence
attached to his office where he may retire from busy life to meditate in
silence over the burning problems in case of need.
(3) Develop peacefulness: This is a method to solve problems by remaining
quiet and calling on the inner consciousness for getting an answer.
Peacefulness is the only way out here to solve all problems.
(4) Develop calmness: A perfect calmness is necessary. We know what
true behaviour would be. Silent mind is much more effective medium to
get sound and lasting solution to all management problems.
(5) Focus on continuous improvement: It recognizes that involving
everybody in maintaining and improving quality is a lot more efficient
than paying a staff of quality control inspectors. A management
philosophy committed to a focus on continuous improvements of product
and services with the involvement of the entire workforce known as TQM.
Total Quality Management is the management philosophy dedicating the
entire organization to a relentless quality centred effort.
6.5.2. Benefits of brain stilling:
(1) For sattwic personality managers must practise creativity, brain-
stilling.
(2) It is in the relative and increasing calmness and thoughtlessness of
the over cerebrated brain that the right hemisphere of the brain can get a
chance to breathe again and come alive.
(3) Increased creativity and intuition which helps in problem solving.
(4) Mid illuminates which helps in decision making. As decisions are
made with guidance of higher consciousness.
(5) The art of silent contemplation for true relaxation would then become
more natural and attractive.
(6) Even in the material sphere, mindless creativity for short- term
benefits would gradually reduce and long-term destruction of natural and
mental ecology by agitated rajasic creativity would decline.
6.5.3. Brain Stilling in ancient India: When we meditate, we still the
breath, the body, and the thoughts that constantly run through our
minds, giving ourselves a chance to commune with our soul, and our
spirit, and know "That I Am God" also, that there is only one of us, one
Being, that Being under the illusion of being separate, is One. When they
asked God who he was he said "I am that I am", it is the same I am that
echoes in each one of us when we say I am. God is equally present in
everything, God Is...All that Is. That is why we are to jove our brothers as
ourselves, because they are. You will not learn this through your mind,
you learn this through your heart. It is not about power...seeking God to
have power, it's not what it is about, it is about knowing our
Mother/Father God, and communing directly without source, a thing that
most people believe we are unworthy of doing, talking to our own Creator.
I hope this helps you understand, you must find your own truth, I would
like to show you a way. Be still in body, mind and spirit. Rest your weary
head and be mindful of all that you do. How can we know that God is
within when we are rushing around in all we do? If we allow ourselves to
let go and let God then we will know the "be still, and know that I am
God". Stilling the mind will not stupefy the person it will actually give the
person peace and clarity. It is said that Lord Mahaveera, after
renunciation practiced Maun Tapasya for 12 2 years to achieve Kevalgyan'
Supreme knowledge. Sri Aurobindo is said to have observed silence for 17
years. Mahatma Gandhi used to practice silence every Monday. Ramana
Maharishi very often inspired those desirous of self- knowledge to search
after "Who am I?" in a state of silence. Silence is abandonment of speech,
conversation, etc. with a right knowledge and spiritual advancement in
view. Silence is resorted for enhancement to meditate on doctrines heard
from great preceptors or received from study of scriptures. Brain Stilling
or Maun helps to calm the mind, improves concentration, brings clarity of
thoughts, controls anger and speech, improves self-determination and
confidence, helps in getting solutions to problems, etc.
6.5.4. Inner peace and managerial performance: Inner Peace contributes
to the performance of an Indian manager in a stressful corporate life. As
stated in the Bhagwa Gita, the ultimate goal of life is not earningg money
and building up properties but to attain the state of ananda or bliss. To
achie this state, one has to have peace within is heart, mind and soul
Peace is the most covetable possession on the earth. It is the greatest
treasure in the universe. Peace is the most important and indispensable
factor for all growth and development. Peace is a state of quiet. It is
freedom from disturbance, anxiety, agitation, riot or violence. It is
harmony silence, response, rest. Peace is the natural state of mind. It is
his birthright.
In today's world people has literally everything: a sweet home car,
sufficient money to survive, luxuries to fulfil their desire but still they do
not have peace. Truly speaking, real, deeper peace is independent of
external conditions. Money can't give you peace. You can purchase many
things, but you cannot purchase peace. You can buy soft beds but you
cannot buy sleep. You can buy good food, but cannot buy good appetite.
You can buy good tonics but you cannot buy good health. You can buy
good books, but you cannot buy wisdom.
Six qualifications needed for CEO as per dharma saastra are Uddhyamam
Saahasam Dhairyam Bhuddhi Sakti Paraakramam Shadethey Yathra
Varthanthey Daivam Thathra Prakaasayeth: where the six qualifications
of entrepreneurship, facing any challenges, courage, wisdom, power,
capacity to thrash out the obstacles exist, the blessings of the divine
power will automatically be there. (dharma sastra)
Through inner peace, a manager can have a healthy relation with his
customers and suppliers since every person likes to interact with a happy
go lucky person rather than a person who is mentally disturbed, the best
and efficient decisions are made only when someone is at mental peace
since such a person can analyse all the alternatives in effective manner. A
manager can easily motivate his employees and workers as he will be
loved by everyone through his peaceful nature and he can very well teach
them the concept of karma yoga, which states "yogah karmeshu
kaushalam samatvam yogah udyate" i.e. He who works with calm and
even mind achieves the most. Thus he can bring out higher productivity
with effective use of resources. He would have good relations with his
boss and colleagues. Most importantly, he would have great relations with
his wife and other family members. He would have a good health since the
basic root of all diseases is worry or tension.
If a person inculcates daivi sampati or divine qualities such as
fearlessness, courage, purity of mind and heart, integration of thought,
action and behaviour, straight forwardness, generosity, spirit of sacrifice
for the sake of common good ,inspired ideas, vision, creativity, empathy,
love and affection, patience, forbearance, faith, friendship with all
calmness, control of mind and restraint senses and passions, non-
violence, non- on greediness, firm but fair, charity, steadfastness in
devotion to knowledge, uprightness, harmlessness, modesty, humility,
gentleness, truthfulness, loyalty, integrity, fortitude, vigour, cheerfulness,
simplicity and regular practice of mediator would definitely help him to
achieve inner peace.

LEADERSHIP AND MOTIVATION

7.1 LEADERSHIP: (Leadership is the ability to articulate a vision, embrace

the values of the vision and nurture an environment where everyone can
reach the organizations goal and their own personal needs. Leadership is
an indescribable ability based on concrete principles and a tool that
anyone can learn that helps guides an organization or group of people in
a beneficial direction or to a valuable destination. 7.1.1 Meaning and
definition of Leadership: (Leadership is the ability of a leader to influence
an individual or a group of individuals towards achieving a collective
goal/ motive. According to Keith Davis, "Leadership is the ability to
persuade other to seek defined objectives enthusiastically. It is the
human factor which binds a group together and motivates it towards
goals." According to Peter Drucker, "Leadership is lifting a person's vision
to high sights, the raising of a person's performance to a higher standard,
the building of a personality beyond its normal limitation s."
7.1.2 Who is a leader: A leader is someone who:
(a) Has the vision.
(b) Has the confidence and courage to make it happen.
(c) Handles multitude of challenges along and integrity. the way with
grace
(d) Motivates and inspires others to be better leaders and team players.
(e) Shares the credit of success and hard work with his/her team. Leaders
are after all basically human being who can manage himself with the aim
of reaching the perception the human spirit is capable proof value based
leaders can easily purify hearts and minds of themselves decisions taken
by such people would be unbiased one. Leaders effectiveness at work is
tied to exercisino intrinsic human values. These human values support
established business values such as service, communication, excellence.
creditability, innovation, creativity and co-ordination.

7.1.3 Types of leaders: <-M" Different types of leadership are Autocratic,

Consultative, and Democratic. Keeping in mind the different situations
and people that one has to manage in the corporate world, the Vedas
described four different leadership styles as per Sam, Daam, Dand, Bhed
Philosophy, which we will discuss in detail in this chapter later:
Saam: the policy of getting work done through brotherhood.
Daam: the policy of getting work done through money. Dand: the policy of
getting work done through punishment.
Bhed: the policy of getting work done through creating differences.
Born leaders are the ones who have inborn qualities of a leader. Whereas,
in case of made leader, it is often a mentor who shapes a leader .
E.g.: Born Leader: Dhirubhai Ambani, JRD Tata, Bal Thackeray, Dalai
Lama, Shivaji Maharaj, Indira Gandhi, Gandhiji, Alexander, Shree Ram.
Made Leader: KM Birla, IK Gujral, the great Narayan Murthy, Swami
Vivekanand.
7.1.4 Importance of values in leadership: Leadership is an indescribable
ability based on concrete principles and a tool that anyone can learn that
helps one guides an organization or group of people in a beneficial
direction or to a valuable destination. A value is something considered
worthy in and of itself by a person or a group. It can be a one-word
standard of conduct or a policy everyone in a company adheres to and
believes in. it helps people to understand what is desirable behaviour and
what isn't. They are more powerful than rules.
Values play a very important role in everyone's life and also in leadership.
A leader is someone who has followers. Thus he has to follow a pattern of
ethics and values. Our nation needs ethical and imaginative leaders at
every level. The future of the society depends on leaders who are capable
of providing strong leadership, who understand that leadership means
service, and who believe that their very citizenship carries the obligation
to lead when circumstances require. The study of ethical leadership is a
critical component of any leader, and he must incorporate it along with
the traditional emphasis on policy analysis and formulation.
The long-term success of an organization, community or society depends
on good leadership, not just on technical proficiency and skilful
management. Good leadership must be grounded in ethical values. There
are tensions between personal values and goals, on the one hand, and
organizational, community, or societal values and goals on the other.
Ethical leadership involves recognizing and reconciling those tensions.
Human harmony and happiness are the main objectives of any enterprise
to justify its survival and progress. Human values would honour the core
humanness and bring about harmony and balance between values as
means and values as ends. So we can conclude that "Men make history
and not the other way around. In periods where there is no leadership,
society stands still Progress occurs when courageous, skilful leaders
seize the opportunity to change things for the better."
7.1.5 Dharmic leadership: Dharmic leadership combines ethical decision-
making and ethical behaviour, and it occurs in both an individual and an
organizations' context. Dharmic leadership emphasizes perfection of the
self through planned self-development as a whole human being man in
the manager first and then blending work ethics. A dharmic leader is
someone who "supposedly tells the people the difference between right
and wrong". A major responsibility of a dharmic leader is to make ethical
decision and behave in ethical ways and to see that others understand
and practice the ethical code. The Indian Ethos of Management contains
principles to guide one's life. These principles are described in the
Upanishads and Geeta.
One may not expect such a change in the organizational culture to be
immediate and sudden but to foster spirituality at work place an
organization needs change agent s to follow these principles based on
semi-permanent and permanent truth. These change agents are leaders
having group of followers to adopt as per the leader's work behaviour. If
the values discussed above are to be developed among followers, the
leader has to demonstrate the same and therefore only these leaders who
have such values can inspire others to follow them. Therefore this set of
values based on semi-permanent truth or permanent truth becomes
imperative for inspirational leaders. The success factor of such
individuals would interest others in the organization to follow the same
principles. Thus developing spirituality at work place would require a
group of individuals to practice the management functions based on
established principles and values for success and motivate others to
adopt the same route. The following is the qualities for developing
inspirational leadership as per Indian ethos.

Open Perennial learner

Integrated outlook
Global outlook
Transport
Ethical Principle
Honest
Conscientious
Righteous
Empathetic Responsive
10)considered
11) sympathetic
12) perceptive
 Sincere 13) Result oriented
14) Disciplined
15) Perceptive
16) Accountable
17) Responsible
Inspiring 18) Self stater
19) Motivator
20) positive thinking team
21) spirit
Smart 22) Proactive
23) Innovative
24) Effective
25) Speedy

7.1.6 Contemporary Approaches to Leadership: Ethical immunization

thoughts:
7.1.6.1. Transformational Leadership Approach: Transformational
leadership approach is about transforming the teams and organizations
by creating a vision for the organization and inspiring the people to work
on achieving the vision by proper 'communication, motivation, modelling
and commitment. In this leadership, the leader inspires and encourages
the followers to go beyond the limits of their self- interests for the
betterment of the organization.
The transformational leader motivates its team to be effective and
efficient. Communication is the base for goal achievement focusing the
group on the final desired outcome attainment. This leader is highly
visible and uses chain of command to get the job done. Transformational
leaders focus on the big picture, needing to be surrounded by people who
take care of the details. The leader is always looking for ideas that move
the or goal organization to reach the company's vision. The key directional
ideas of transformation leadership are:
(a) Chaos: This idea points to the sheer magnitude of interconnections,
relationships, and dependencies that defy categorization and
manipulation. It is also about the natural order inherent in seemingly
chaotic events that can be harnessed as source of creativity, innovation,
and a inspiration.
(b) Defiance: This is about standing in the face of opportunity, at the edge
of what is possible, and doing everything humanly possible (ethically and
morally correct) to achieve goals that drive the mission and fulfil the
vision of the organization.
(c) Open Systems: This idea is about recognizing the interconnections and
inter-relationships between just about everything. It's about creating
synergies between people, process, and technology. It's about influence
vs. control.
(d) Willingness: is about influence, confluence, and synergy vs.
domination, control of wilfulness. To be willing is to attract and allow
things (people, process, technology, opportunity) to self-organize vs.
imposing order and "making things happen". The four stages of
Transformational Leadership includes:
(a) Build commitment to the vision: The transformational leadership
should ensure that communicating and modelling the vision is increasing
commitment of the employees towards the vision. Commitment to the
vision is increased through employee involvement in shaping the shared
vision.
(b) Communicate the vision: The leader has to communicate every change
or new process recommended to be followed by the team including their
role in the change and the final impact of it. This helps the team to
understand the importance of the new change or task.
(c) Create a strategic vision: The strategic vision has to be depicted about
the attractive future of the organization. The Transformational leader has
his vision very clear and he is very clear about the way the organization
would be shaping and the path to achieving progress.
(d) Model the vision: The modelling of vision could be done by
demonstrating the vision through actual behaviour. In the sense, the
leader should walk the talk. When the leader ensures that he leads by
example, then it helps in building employee trust towards the leader. All
the employees follow a unity of direction in achieving the goal.
Transformational leadership has four components:
(a) Idealized influence: having a clear vision and sense of purpose. Such
leaders are able to win the trust and respect of followers.
(b) Individual consideration: paying attention to the needs and potential
for development of their followers, delegating, coaching and giving
direction and constructive feedback.
(c) Intellectual stimulation: actively soliciting new ideas and new ways of
doing things.
(d) Inspiration: Motivating people, generating enthusiasm, setting an
example, being keen to share the load.
7.1.6.2. Transactional Leadership Approach: Transactional leadership
approach is about guiding and motivating the subordinates in the
direction of established goals by clarifying role and task requirements. It
could be also stated that the Transactional Leadership Approach is about
efficiently managing and accomplishing the current objectives of the
team/organization. The Transactional Leader has to ensure that the
employees have sufficient infrastructure and resources to accomplish any
given task. Though the employees might be efficient, hardworking and
talented, but if they aren't getting the sufficient resources needed to
achieve certain task, then it is not possible to stay motivated or work
consistently. Transactional leadership has the reward-penalty system of
dealing with the subordinates. It is essential to reward the employees
wherever possible. The leader chooses different reward and
encouragement system for the employees. This includes giving perks and
benefits to the best performer of the team in order to manage a healthy
competition.
7.1.6.3. Charismatic Leadership Approach: The word "Charisma" is rooted
in the ancient Greek word "Kharisma," meaning "favour or divine gift."
Charismatic authority is a concept about leadership that was developed
by the German sociologist Max Weber. The charismatic leadership
approach is about the interaction of a charismatic leader, the group that
is being led, their connection to their leader and their commitment
towards a cause/goal. The charismatic leadership is based on the ability
to motivate and persuade the followers to commit and take action towards
achieving a goal. A charismatic leader is a person who is self-confident,
persuasive, dominant, and uses his eloquent communication in
encouraging particular behaviours in others. He is someone who is
convinced of the moral righteousness of his beliefs and is able to arouse a
sense of excitement and adventure in followers. Generally, the followers of
the charismatic leader are quite committed and exhibit willingness to take
reasonable risks or sacrifice their own comfort in order to achieve the
goal. Some prominent features of a charismatic leader are: Vision, Speech
and High Principles. Krishna also comes across as an outstanding
charismatic-transformational leader. He was the brain behind many of
the strategies implemented by Pandavas. He motivated them for increased
responsibility so they could work towards their common goal. The
characteristic of a Charismatic leader includes:
(1) Communication: Charismatic leaders are known for their distinct and
persuasive communication. They proactively listen to their team members
and communicate in a way that everyone is quite clear as to what is
expected of them.
2) Confidence: Charismatic leader executes lots of confidence and faith in
their own skills, goals and vision, They know that they have the talent
and ability to lead a team to achieve the goals. Their confidence speaks
for themselves and attracts more and more followers. (3) Creativity:
Charismatic leaders generally exhibit a higher degree of creativity and
have many new ideas and suggestions. They are generally ready with
many options and plans and if one plan doesn't work, they are never
short of ideas and are always ready with a plan B. Their creativity makes
them versatile. (4) Focus: Charismatic leaders never allow distractions to
take root or steer them off course. They are immensely focused on their
goals and prioritize their time, efforts and resources efficiently. (5)
Inspiration: The charismatic leaders are always inspirational. The
followers are inspired by the personality, confidence and the
communicational skills of the charismatic leader. (6) Vision: Charismatic
leaders have clear vision about the Organizational progress. They know
where the efforts would take the organization in the days to come and
how to reach the goals. They use their charisma and inspire the followers
to achieve the goals and help them build a strong organization.
7.1.6.4. Level - 5 Leadership Approach: "You can accomplish anything in
life, provided that you do not mind who gets the credit", these were the
words of Harry S. Truman. These words reflect the Level-5 Leadership
approach. Level 5 leadership was created by business consultant, Jim
Collins. The Level-5 leaders believe in the concept of "Credit you take,
Debit I take" i.e. they share credit for success, and they're the first to
accept blame for mistakes. The Level 5 leadership is an effective
leadership approach where the leaders possess these four leadership
traits: (i) Individual competency. (ii) Team skills. (iii) Managerial
competence.
iv) Ability to stimulate others to high performance. The Level 5 leadership
can be classified into:
(1) Level 1: The Highly Capable Individual: Highly capable individuals are
the employees who are knowledgeable, talented and skilled people. They
effectively contribute to the workplace. Their contributions add quality to
the work.
(2) Level 2: The Contributing Team Member: At Level 2, the contributing
team members use their knowledge and skills to help their team succeed.
They are good at working with others contribute effectively, productively
and and successfully. They are really good at also helping other people in
the group to reach objectives.
(3) Level 3: Competent Manager: The competent manager is the person
who is able to identify the correct resource for the team and/or
recommend the individual for different teams based on skill set. The
competent manager is the one who able to organize a group effectively to
achieve specific goals and objectives. He/She helps the team members in
achieving predetermined goals.
(4) Level 4: Effective Leader: Effective leader is the one who is able to keep
their organization functioning at a high performance level. The senior
position leaders of the organization fall in this category. The effective
leaders are able to stimulate the various departments in an organization
to meet performance objectives and achieve a vision.
(5) Level 5: Great Leader/The Executive: The Executives or the Great
leaders are the ones who have all of the abilities needed for the other four
levels and an additional unique combination of professional will and
personal humility. This paradoxical capability is used by them to develop
a company's greatness.
7.1.7 Leadership in family business: In family-managed traditional
organisations, the prevalent style is autocratic. Sons and grandsons of the
entrepreneurs consideration to efficiency or overall suitability. Thus, there
is management by inheritance or management by chromosomes with the
result that these organisations are highly centralised in their
organisational structure and are authoritarian in their approach.
(1) In many such organisations, a paternalistic attitude prevails. The
proprietary character of business and large-scale participation of family
members in it have made the attitude of the head of the business, who is
also the head of the family, highly paternalistic. The same paternalistic
attitude extends to the employees and has developed a set of values in an
employer vis-à-vis his employees.
(2) At the initial stage, authoritarian style is more suitable which these
organisations have followed. However, such style has also been inherited
by successors without any appreciable change or modification.
(3) There are many organisations in the private sector owned by Indians
or by multinationals who have appreciable degree of participation or
democratic leadership.
(4) The third category of organisations is in public sector. Here,
bureaucratic style is more prevalent owing to the work culture inherited
by public sector managers. What is a right leadership style for Indian
managers is a difficult question to be answered. One often comes across a
futile search for a style appropriate for Indian managers. There are
numerous variables which affect the leadership style. Thus, what may
appear to be an effective leadership style for a manager may not be
equally appropriate to others? The important variables in this context are
superiors, subordinates, and the situation under which a particular style
is followed. The analysis of these variables may throw some light upon the
adoption of appropriate style.
7.1.8 Joint Hindu Family Business:
Joint Hindu family business is a business found in India. Here under the
leadership of the head of the family, the other members of the undivided
Hindu family run the business together. The head of the HUF is called the
Karta. The other members of the family are called as 'co-parceners'.
Previously the Karta always used to be a male member but after the
landmark Delhi High Court judgement in Mrs. Sujatha Sharma Vs. Shri
Manu Gupta case, Hindu Success Act, 1956 was amended in 2005 to
provide equality of women in Hindu Undivided Family. The Karta has full
authority and control over financial aspects of business. His liability is
unlimited whereas the liability of the co-parceners is limited. Being in
Hindu Undivided Family business has its own advantages, the work gets
shared. The business is generally kept open throughout the year as the
Karta and co-parceners work in a way that if someone is temporarily not
around still the other member tries to compensate their absence by
sharing the load. There is no fuss over holidays as they adjust work and
schedule with proper prior planning. 7.1.9 Leadership Qualities of Karta:
The position of the Karta is of an authoritarian leader, who has full
control on the family business and its property. He takes care of all the
members of the family and everyone is bound by his decisions. He is the
main representative of the whole family and business. The leadership
qualities of Karta are discussed as under: (1) Commitment: The whole of
HUF looks up to Karta, he will have to be very commitment drive. If the
coparceners see the Karta showing a lot of commitment, they will also give
their best shot. (2) Creative Thinking: In order to get ahead in today's fast-
paced world, the Karta must be a creative thinker and should be open to
newer ideas and innovation. Creative thinking and constant innovation is
that which would make the business stand out from the crowd... (3)
Delegation and Empowerment: The Karta cannot do everything by himself
so it is essential for him to empower the coparceners so that they
smoothly carry on the business even in his absence. It is important that
the Karta focuses only on highly important tasks and delegate the lesser
important jobs to the coparceners
(4) Good Communicator: Words have the power to motivate the people
and help them to achieve the impossible. When the vision is clearly
communicated, then the coparceners are focused on achieving them.
(5) Inspirational: Karta should be the one who can inspire the entire team.
The Kartas who are motivated, inspired, energetic and enthusiastic, tend
to pass on the same energy, attitude to the coparceners as well. So the
future Karta and team also grow up to be inspirational.
(6) Lead from the front: Karta should be someone who stands for his
name "Karta" which means the "doer." The karta should be leading from
the front in the sense actively participating in working, planning, taking
decisions and implementing them. He being the main person should be
actively involved in the business.
(7) Transparency: Though the karta has the extreme authority and power,
he should be transparent as far as possible. Transparency is about being
open to giving and receiving feedback.
(8) Trust-worthy: The Karta should be trust-worthy. He should be able to
gain trust through his speech and actions. A Karta should equally create
an atmosphere of trust and mutual- respect amongst the coparceners.
 7.1.10 Leadership styles of a family managed Indian business
organizations and MNCS in India: Family business is same like any other
organization because essentially it is a venture for profit like any other
MNCS. But the difference stems up because of the fact that family
business is a fusion of business system and the family system this fusion
is absent in other forms of organizations. This difference manifests itself
in the style of leadership of an organization, which is given in detail
below:

Criteria Family managed Indian Multinational corporations in india

Business organization
Born vs made More often than not, made leader. More of born leader.
Role of a leader M any a times deviates from policy formation, planning etc. and Involved more in business issues and concentrates
role is reduced to conflict manager engage in solving clashes andin formulating long term business plans. Keeps
reduces the role of leader to merely a mediator away from day to day operations.
Finding a strategy Conservative equity funding. believe in 'participative funding'. Capital has no colour or quality. It has only cost
Domestic, local currency preferred (mostly family friends or and applicability. Hence, live and let live' policy
relatives). Does not funds are financers with global capital is welcome, with hedging
arrangements.
Partnerships and strategic alliances Family-relationships important were more than 'high value high Do not bother for close Growth linkages. welcome,
return partnerships with outsiders'. from whatever is sources available.
Recruitment and remuneration policy Low wages, high job security employees. to the Trusted are Higher profit-sharing wages with but job security.
generally persons preferred to others who may be better qualified. Recruitment is based on pure merits.
Profitability and empowerment As empowerment was limited, employees were (at the most) Extreme of empowerment is possible i.e. an
responsible for volumes and costs. of business Sharing results was employee may be as a 'profit 'Responsibility is
missing. treated centre'. Accounting' predominantly used.
Strategic financial planning Inward-looking, conservative financial strategies are used for Long term strategic plans are well-designed with
business growth. greater clarity.
Decision making process Control is tight and is achieved by posting relatives of owners or Decentralized decision making. There is more
members of their community in decision- making process. delegation of authority.
Leader member relationship More of emotions based. Leader holds sympathy for others because Relationship very professional and has empathy
they family are his own members. towards other.
No one style can be said to be the best. Each style has its own advantages
and disadvantages. One cannot deny that, we need phase of multinational
leadership style and grace of Indian family business style.
7.2 MOTIVATION: According to the Business Dictionary, Motivation
results from the interaction of both conscious and unconscious factors
such as the (1) intensity of desire or need, (2) incentive or reward value of
the goal, and (3) expectations of the individual and of his or her peers.
These factors are the reasons one has for behaving a certain way. An
example is a student that spends extra time studying for a test because
he or she wants a better grade in the class.
7.2.1 Meaning and Definition of Motivation: Motivation is the word
derived from the word 'motive' which means needs, desires, wants or
drives within the individuals. It is the process of stimulating people to
actions to accomplish the goals. According to Stephen P. Robbins
"Motivation is the willingness to exert high levels of effort high levels of
efforts toward organisational goals conditioned by the effort ability to
satisfy some individual need".
7.2.2 Factors stimulating motivation: In the work goal context the
psychological factors stimulating the people's behaviour can be: desire for
money. success. recognition. job-satisfaction. team work, etc.
7.2.3 Process of motivation: One of the most important functions of
management is to create willingness amongst the employees to perform in
the best of their abilities. Therefore the role of a leader is to arouse
interest in performance of employees in their jobs. The process of
motivation consists of three stages: (1) A felt need or drive. (2) A stimulus
in which needs have to be aroused. (3) When needs satisfied, the
satisfaction are or accomplishment of goals. Therefore, we can say that
Motivation is a psychological phenomenon which means needs and wants
of the individuals have to be tackled by framing an incentive plan.

7.2.4 Self-motivation: Motivating oneself to do that is self-motivation. Self-

motivation could be said to be the heart which produces the energy/drive
or push to produce, develop or achieve ones goals and dreams. It has also
been described as that characteristic which allows one to continue to take
action, inspite of failures. There are a few golden rules that can be
followed to bring one back onto the path of being self-motivated: It is the
inner desire to want something that keeps one motivated and not an
external factor. One must set goals that are pleasurable, rather than
those set in fear. Creatively visualize the goal. Reinforce the set goal with
positive thought and action. Make the achievement of the goal a high
priority task.
7.2.5 Indian Approach to Motivation: Considering motivations as internal
every human being has the same divine atman with immense
potentialities within Vedanta brings infinite expansion of mind, breaks
down all the barriers and brings out the God in man. Motivation is to be
internal and not external. Such motivation involves the inner beauty and
does not promote any greed in an individual to have more and more in
return of his work. In Indian philosophy, motivation is not something
external. It is rather internal. In fact, Bhagwad Gita is a story of
motivation. Arjuna was motivated from the very beginning but he lost his
motivation due to some obstacles, hurdles and confusion in his mind. All
that was required was to remove these obstacles only. Thus, removing
obstacles during the performance of a job is motivation in Indian
philosophy. Similarly, every soul is divine, having immense potentialities.
Management has only to bring out that potentiality by removing the
obstacles and hurdles which restrict him to perform. Such motivation
involves the inner beauty and does not promote any greed in an
individual to have more and more in return of his work. As work itself is
viewed in a unique way in Indian Philosophy. In Indian philosophy,
Motivation plays a very important role. There are enough examples of
Motivation like Rama motivating Bharata to rule Ayodhya, Krishna
motivating Arjuna to clear away confusions or hurdles in his mind,
Buddha motivating Angulimala to leave his bad and cruel patterns.
Motivation can be seen in all the ancient scriptures of India. But one of
the biggest sources of motivation is also Self-Motivation, which has been
always encouraged. The likes of Prahalada being confident about finding
God, Dhruva aiming to become a star, Ekalvya learning the art of archery,
Emperor Ashoka leaving the old path of war and blood-shed and
surrendering to Buddhism, everywhere one could see self-motivation.

7.2.6 Pattern of motivational approach in ancient India: Indian approach

to motivation followed a particular pattern which includes:
(1) Appreciation/Rewards management always believes in appreciating
the efforts of the person who achieves his goals. Rewarding or giving
boons by Gods were also common achieving goals: on Indian on
accomplishing some great targets. The bigger and unachievable the
target, the bigger was the reward.
(2) Arriving at a Goal plan: Together to keep up with the motivation, the
leader and follower arrive at a goal plan taking into consideration the
situation, all the strengths and weaknesses of the follower. The goal plan
is made in such a way that it would motivate the follower further to
achieve them. The bigger goals are split into small achievable goals.
(3) Identifying the problem: After listening patiently, the leader tries to
identify the real problem. In a series of problems shared by the follower,
the leader tries to bring the focus of the follower on the problem which
needs immediate attention.
(4) Listening Patiently: Motivation comes at a later stage. But the first step
is to listen patiently to the follower. This is unbiased listening without
cutting short the topic or ridiculing the speaker or passing
some.judgments. The leader is an effective listener who listens and
understands the grievances of the follower and then only adopts a certain
technique of motivation.
(5) Providing an insight: Once the problem is identified, the leader used to
provide insight on the ways to handle the problems, the talents and
hidden qualities of the follower which the he had probably overlooked or
not given importance too. The leader motivates the follower about his
capacity and plus points. The weaknesses of the follower are considered
and way to handle them is also discussed. On understanding the strength
of himself, the follower is motivated to look at the problem with an open
mind and to arrive at a solution. He is ready to face the situation and
work on the problem.
(6) Regular Follow-ups: The follower is in constant touch with the leader
and regular follow-up sessions are taken to keep the motivation element
constant. The leader analyses the achievements of the follower and
constantly encourages him to try to be better or to put more efforts.
Motivation was always an ongoing process in the Indian management.
(7) Taking action: The follower is now motivated to work on the goal plan
and to take action for solving the problem.
7.2.7 Indian v/s Western approach to motivation: Thinkers of the
Western world define motivation in different ways. Williams G Scot
defines it as a process of stimulating people shared by the follower, the
leader tries to bring the focus of the follower on the problem which needs
immediate attention.
(4) Listening Patiently: Motivation comes at a later stage. But the first step
is to listen patiently to the follower. This is unbiased listening without
cutting short the topic or ridiculing the speaker or passing
some.judgments. The leader is an effective listener who listens and
understands the grievances of the follower and then only adopts a certain
technique of motivation.
(5) Providing an insight: Once the problem is identified, the leader used to
provide insight on the ways to handle the problems, the talents and
hidden qualities of the follower which the he had probably overlooked or
not given importance too. The leader motivates the follower about his
capacity and plus points. The weaknesses of the follower are considered
and way to handle them is also discussed. On understanding the strength
of himself, the follower is motivated to look at the problem with an open
mind and to arrive at a solution. He is ready to face the situation and
work on the problem.
(6) Regular Follow-ups: The follower is in constant touch with the leader
and regular follow-up sessions are taken to keep the motivation element
constant. The leader analyses the achievements of the follower and
constantly encourages him to try to be better or to put more efforts.
Motivation was always an ongoing process in the Indian management.
(7) Taking action: The follower is now motivated to work on the goal plan
and to take action for solving the problem.
7.2.7 Indian v/s Western approach to motivation: Thinkers of the Western
world define motivation in different ways. Williams G Scot defines it as a
process of stimulating people to action to accomplish desired goals. The
basic objective of motivation is considered to influence the way in which
the work is performed by the employee by changing the attitude towards
work, by improving the quality of work, by directing his efforts to desired
direction and by helping him in satisfying his desires. Maslow's,
McClelland's, F. W. Taylor's and all other western theories are of the
opinion that man is a needy animal and he can be motivated by fat
salaries, perks etc. Thus motivation for them is basically external and
they use materialistic ways to motivate their employees. Whereas the
Indian philosophy believes that motivation is internal. It considers men as
children of immortal bliss and full of immense potentialities. Fat salaries,
and perks can motivate people to some extent but ultimately they can be
motivated only when they are recognized and given respect as human
beings, and helped in developing and manifesting their inner divinity and
potentialities. Therefore we can say that the western approach focuses
more on materialistic and external benefits whereas the Indian philosophy
considers motivation as an internal concept. Man, according to the Indian
philosophy can be motivated more based on their ethical values, their
beliefs, their emotions and belief in spirituality. In Indian philosophy,
motivation is not something external. It is rather internal. In fact,
Bhagwad Gita is a story of motivation. Arjuna was motivated from the
very beginning but he lost his motivation due to some obstacles, hurdles
and confusion in his mind. All that was required was to remove these
obstacles only. Thus, removing obstacles during the performance of a job
is motivation in Indian philosophy. Similarly, every soul is divine, having
immense potentialities. Management has only to bring out that
potentiality by removing the obstacles and hurdles which restrict him to
perform. Such motivation involves the inner beauty and does not promote
any greed in an individual to have more and more in return of his work-
As work itself is viewed in a unique way in Indian Philosophy. William G.
Scott defines motivation as a process of stimulating people to action to
accomplish desired Motivating refers to the way in which urges, drives,
desires,
aspirations and striving for goals needs direct control of behaviour of
human beings according to D. E. McFarland. Thus to motivate is to
induce people to act in a desired manner.
7.3 ANCIENT INDIAN MODELS OF MOTIVATION: MY 7.3.1 Bhagwad Gita
Model: The Gita shows the five clear stages of motivation. Thus. Bhagwad
Gita teaches how to motivate the individual from within. (1) Patient
Listening: When Lord Krishna did not interrupt Arjuna and gave patient
listening when Arjuna put forth his problems. (2) Stressing Goodness:
Putting Stress on good points/ strength while removing Arjun's doubts.
(3) Discussing on intellectual level: Showing the essence of Karma/Duty.
(4) Action Plan: Showing the action plan to achieve the goal. (5)
Consequences: Discussing the consequences of proposed actual plan.
7.3.2 Vedanta Philosophical model: According to Vedanta Philosophy,
needs fall into 3 categories: (1) Desire/Need for Existence (SAT): This
desire/need includes physiological, safety and security needs given by
Maslow. Vedanta describes this need in its unique way. There is very
strong desire in man to perpetuate his existence. But at the same time
everybody knows that he or she will die one day. There is a feeling in
every one of us that if the body does not remain, let my name remain.
This desire represents the love for life or immortality or existence in
Indian Philosophy. The man works for satisfying this desire. Hence
management is required to provide for all the basic necessities of life,
safety and security which are described as existence need/desire in
Vedanta philosophy to motive the employees for desired action. (2) Desire
for Knowledge (CHIT): We do want to know about everything that is
happening in the world. Nobody can stand ignorance. This love for
knowledge in all of us is also Natural Desire. Thus after existence,
knowledge is another thing that a man is seeking. The manner in which a
man pursues knowledge differs from person to person but the desire is
very strong in everybody. The Nachiketa Yam Dialogue from of
Kathopanishad is worth mentioning here. A young boy, Nachiketa, is
given 3 boons by Yama (the Lord of Death) when it is time for him to die.
For the 3rd boon, he asks for knowledge of the self in the face of death.
Yama tries to entice him away from this demand by offering him every
material boon, such as sons, grandsons, elephants, gold, land, beautiful
women, and so on. However, the youthful Nachiketa rejects them all, and
firmly declares 'Navittena tarpaniyo manushyo', i.e. Wealth etc. can never
satisfy man. (3) Desire for Happiness (ANANDA): The third pursuit in life
is to gain happiness. According to Vedanta Philosophy, man's basic desire
is to attain happiness and avoid unhappiness. The desire for happiness is
implied even in desire for existence and knowledge. By continuing his
existence longer and by getting knowledge, the man wants to be happy.
7.3.3 Arthashastra model: Arthashastra written by
Kautilya/Chanakya/Vishnugupta (different names of the same person) in
the third century B.C. has described Techniques of Motivation. According
to this Chanakya theory technique, there are four methods of motivation,
viz., SAAM (Association), DAAM (Reward), DAND (Punishment) and BHED
(Difference).
(1) SAAM: The basic approach to motivation is by listening to the team
and thereafter providing them with insight, discussing on common goals
and putting them into action. This stage of association includes
explaining the done, creating awareness amongst the team members
about the goals of the organization and motivating them to achieve those
goals. Effective communication is the base of the SAAM stage.
(2) DAAM: Employees of the organization can be motivated through
rewards and recognition. Chanakya suggested rewarding employees
sufficiently to achieve the desired results. Rewards should be such so as
to satisfy the unfulfilled needs of an individual. These can be in terms of
money or way work is recognition, or both. Certain examples of DAAM
could include perks, car, target based incentives, sales commission, etc.
Even awards like Employee of the month, Achiever of the year, Best Team
player, etc. are also some examples of DAAM kind of motivation.
(3) DAND: Sometimes when even after rewards and incentives, if people
are not performing their jobs, the fear of punishment or losing a thing,
may motivate a person to do a job. DAND doesn't mean some violent
punishment or crime, but it is to create a situation of fear where the
employees feel compelled to achieve the determined goals and targets.
When even after the round table conferences and many discussions, India
was not given freedom by the British, Mahatma Gandhi resorted to Civil
Disobedience Movement. In this movement, not only salt-tax was
challenged but even mass boycott of British goods took place. By
boycotting British Goods, we were punishing them by cutting off their
revenue from India. That added pressure on them and they started to
think about what is to be done with India's freedom struggle.
(4) BHED: This technique believes in the method of 'DIVIDE AND RULE'.
Man is a social animal and has his own emotions and attachments. If
even after following the above 3 motivational procedures, a particular
team doesn't give results then reshuffling the members of the team into
different projects or giving transfer to some of the unproductive employees
to different place, can create a motivation for the team members to take
their work seriously.
Sometimes BHED is also when Groups are created in the company and
competition is set between them. This competition motivates the
individuals in the groups. Like whether morning shift workers have the
maximum production or the evening shift workers. Such direct
competition also increases productivity.
 UNIT 4 - INDIAN SYSTEM OF LEARNING

8.1 INDIAN PERSPECTIVE TO LEARNING:

Learning is a change of behaviour that takes place through practice or

experience. It is relatively permanent. It is associated with accumulation
of information, knowledge and its application regulating in wisdom. As
per Indian ethos a man should learn from his past Karmas and hence
must concentrate on his correct dharma. What is Dharma? Compassion
towards all beings. What is happiness? Health. What is friendship?
Fellow-feeling. What is learning? That which brings liberation.
(Subhashitam-17 1769). The Bhagwad Gita provides us of the virtue
learning its importance. Thus learning is not confined to cognitive
knowledge, but includes values and character as well./

Ethical immunization thoughts:

Idleness, arrogance, confusion, restlessness and gathering for killing time,

haughtiness, impertinence, and abandonment of self-interest these seven
constitute, it is said, the faults of students in the pursuit of learning.
(Viduraniiti - 227)

Learning is a permanent change of behaviour. The Pandavas and the

Kauravas were learning from their Acharya. On the first day the teacher
taught them only two sentences: (1) 'Always speak the truth and (2) never
get angry.' Next day Acharya asked the students: Have you learnt? All of
them except Yudhishthira said 'yes'. Yudhishthira said: I could learn only
the first lesson, for I always speak the truth. But I could not learn the
second lesson because there are certain things in life which do make me
angry. The Acharya got so angry to hear Yudhishthira's reply that he said,
'A small lesson I gave and you are not able to master that lesson!' So, you
see, the Acharya himself was not having learning to control anger always.
This is just a story, to tell you that all are having requirement to learn
life-long. Learning should change our character. It should change our
mind. It should make us broader than what we are now. That is the
preliminary education.

8.1.1 Characteristic of Ancient Indian learning:

(1) Learning is an opportunity of behaviour change that takes place

through practice or experience. Sanskar from previous birth provide
major input towards learning tendencies,
192

Vipul'sTM Indian Ethos in Management (BMS) (CHI)

direction of learning etc. Swaadhyaayaan maa pramadaa: never deviate

from learning.

(2) It is relatively permanent. Learning is associated with stimulus-

response-change-process. Maturation is the process of development and
growth. Mother father siblings provide the major foundations where
learning takes place spontaneously and effortlessly. We prayed to lead all
of us from bad to good "asatho maa sath gamayaa".

(3) Learning can be selective. We also learn by association, assimilation,

exploration, and selection of correct responses. Family
business/trade/occupation have the capability of injecting the young men
directly to the family business. we accept all types of diversified thoughts
and practices "aa no bhadraa: krathavo yanthu viswatha"

(4) Students build up certain habits. Habits along with values build up
character. Just as the water filled into the human skull, and fire in a
funeral pyre lose their sanctity, the abundant knowledge of a
characterless man is unworthy. (Subhashitasudhanidhi-26) Srutham me
maa atheethena ahoraatraan sandhadhaami: let us remember/recollect
what all heard/learned throughout the days and nights

(5) Learning can be pleasant or painful depending on the inquisitiveness

and motivation and desire to learn. In the process of learning gurukul
systems prepared he young men's in total personality development at an
Ashram guided by nature and Guru (Rishi). We are the people who
preached let us not have hatred towards anyone "maa vidvishaa vahai."

(6) Learning is associated with accumulation of information, knowledge

and its application resulting in wisdom. Atma Manthan is a great of
learning from within. Dhyan opens up access a unlimited knowledge
within. Major human values including respect to elders were emphasized.
We prayed for leading from darkness to light "thamaso maa
jyothirgamaya."

8.1.2 Holistic Learning:

Education with a holistic perspective is concerned with the development

of every person's intellectual, emotional, social, physical, artistic, creative
and spiritual potentials. It seeks to engage students in the teaching-
learning process and encourages personal and collective responsibility.
The purpose of holistic education is to prepare students to meet the
challenges of living as well as academics. Holistic learning is a relatively
new movement, which began taking form as an identifiable area of study
and practice in the mid-1980s in North America. It is nothing new to
India as you know by now that our ancient learning was nothing but
holistic learning.

(1) Aim: Holistic education would be one where intellectual inputs are
supported by emotional intelligence, further reinforced by social and
spiritual consciousness.

(2) Base Theories: The most important theories behind holistic education
are learning about oneself, developing health relationships and positive
social behaviours, social and emotional development, resilience, and the
ability to view beauty, experience transcendence, and truth.
(3) Basis: Holistic Learning is a philosophy of education based on the
premise that each person find identity, meaning, and purpose in life
through connections to the community, to the natural world, and to
humanitarian values such as compassion and peace.

(4) Key Focus: The holistic learning is strongly rooted in accepting 'Life as
Sacred' and that life in its entire dimension can be perceived by
understanding different levels of existence like body, senses, mind,
intellect and the self and how each one interrelates with one another as
well as with the external world.

(5) Mental development: The biggest benefit of a holistic approach isn't

just about mental development, but it encompasses psychological, social
and emotional growth.

(6) Mutual benefit: The key advantage of holistic learning is that it doesn't
just benefit employees by providing them with the opportunity to build
valuable skills, but it also helps organizations by bringing in fresh,
innovative ideas, creating an engaged employee base, and establishing a
culture of focus and accountability.

(7) Need: Holistic education notes that children need to not only develop
academically, but develop the ability to survive in the modern world. They
need to be able to rise and meet challenges presented to them in the
future and contribute to the world in which they live.

(8) Pattern: Spiritual paradigm of value based education has the key to
the problems the society faces today all over the globe. Today, science and
technology have reached the pinnacle of glory, yet widening the gap
between poverty and affluence; leading to a state of despair and cynicism
in the mass psyche.

(9) Process of learning: They prescribe physical, mental and spiritual

disciplines which will free one from mental and physical diseases. These
processes have been proven correct through the ages in accomplishing
the purpose of life. In yoga sastras the 'Right living' is based on yama and
niyama, very simple ethical disciplines of restraints practiced externally
and internally.
(10) Self-development: Holistic learning tells us the growth of each level of
existence is depended on the development of the self: "The working senses
are superior to dull matter, mind is higher than the senses, intelligence is
still higher than the mind, and he (the soul) is even higher than the
intelligence." B.G. 3.42 therefore our ancient ethos strongly promotes an
education and suitable lifestyle to understand the self and its growth so
that it can bring harmony between all the levels of existence giving rise to
healthy mind and body. For example in the Bhagavad Gita different yoga
systems are delineated systematically for self-development and ultimately
reach the

Absolute Truth.

(11) Ultimate aim of learning: Vidya means to make a student a

gentleman. Education has to develop the intelligence of the student, so
that he is protected from committing mistake and it serves as a useful
tool to solve the problems of life. It is high time our Indian education
system make a critically study of modern education's lopsided growth,
and compare with traditional knowledge systems more specifically the
Vedic education meant for complete personality growth.

(12) Value addition to student's life: The very purpose of education is to

improve the quality of life, not based on knowledge alone but the value-
based education and spirituality with a sense of purity and purpose. This
doctrine surely helps the students to mould their attitudes, humane in @
temperament, refined in approach and divine in spirit.

(13) Vedic aspects to holistic learning: The Vedic education guided and
trained the students to organize one's life based on sreyas (ultimately
beneficial) and not preyas (immediately beneficial), so that the
complexities of life do not bewilder the student in his/her forward
journey.

The education system which fail to cater to both internal and external
literacy will be synonymous, with "High on Show, but low on Substance"
and not with "Wisdom" as was propagated by ancient seer and sages.
8.2 GURUKUL SYSTEM OF LEARNING:

The Gurukul system is backed on the concept that the learning from the
teacher is not limited to the classroom sessions, but is continuous from
his behaviour throughout the day and night. The teacher is a role model.
It is also expected that the student will think about what he is learning
and debate the issue and that in the process, the teacher also may learn.
Joint exploration is the process. The student is not expected to accept
what the teacher conveys, but is expected to apply his mind and validate
the lessons before accepting them.

Gurukul system prepared the young ones in total personality

Development at an ashram guided by Nature and Guru (rishi), where
common codes are encouraged, equal and appropriate opportunities are
given to all shishyas. Major human values including respect to elders are
also emphasized. The prayer in gurukul systems was: "Asato ma
sadgamaya, Tamaso ma jyotirgamaya, Mrutyorma amrutam Gamaya." O
Lord, lead me from the unreal to the ultimate reality, from the darkness
(ignorance) to the light (knowledge) and from the death i.e., from the body
(which is subject to death) lead me to the immortality (Atma- Brahma -
which is reality).

8.2.1 Features:
(1) This is the basis of ancient education system.

(2) The traditional wisdom provided direction for every action - based on
preyas (immediate beneficial, that brings transient pleasure) and sreyas
(ultimate beneficial that leads to self realization).

(3) Overall the complete education was a roadmap towards fulfilment of

life's purpose while taking care of economic necessities and happiness
quotient.

(4) As it was life oriented it naturally instilled dignity and respe for life in
the learner as well as teacher..

(5) There was individual responsibility undertaken to pursue teaching

profession within one's full capacity as a selfless act of service.

(6) Alongside the pupil would receive knowledge submissively based on

respect for teachers, simultaneously developing
excellent character by nurturing mental and intellectual

faculty. (7) The quality of education was very high.

Recurrent stress before examinations, depression after declaration of

result or any type of persistent psychosomatic lifestyle disorders were
unheard of either among students or teachers community in the
education system based on traditional knowledge.

8.2.2 Objective of Gurukul education:

The Gurukul system is backed on the concept that the learning

from the teacher is not limited to the classroom sessions, but is

continuous from his behaviour throughout the day and night. The teacher
is a role model. It is also expected that the student will think about what
he is learning and debate the issue and that in the process, the teacher
also may learn. Joint exploration is the process. The student is not
expected to accept what the teacher conveys, but is expected to apply his
mind and validate the lessons before accepting them. In Gurukul system
common codes are encouraged, equal and appropriate opportunities are
given to all shishyas. Major human values including respect to elders are
also emphasized. Real objective of learning is exposure to the existing
knowledge plus Development of Talent, Analytical skills, Team work,
Leadership, Creativity, Innovation, Envisioning, Conceptualization,
Values, Acumen, Sensitivity, Ethics/Ethos, Consciousness, Mind-set,
Spiritual Wisdom etc.

Any education system which cannot address the aforesaid dimensions of

personality is not complete in itself. Spiritual literacy is a basic literacy for
all people that enable the reading and use of the deeper meaning and
connection in all aspects of life.

8.2.3 Advantages of Gurukul education:

As it was the only system of learning known in India at the time, most of
the shishyas gained their education through this medium. It was the only
form of education known then.

(1) Harmonized living: Children from all classes of society lived under the
Gurukul roof as brothers.

(2) Inclusive learning: The Gurukul was a comprehensive learning centre.

They were also taught skills like singing, dancing, arching, fighting etc.

(3) Knowledge gain: The shishyas received knowledge in all subjects and
learned its practical aspects too.

(4) Life Skills: They got a practical and in depth look into life.

Along with practical knowledge they also received

knowledge on various aspects of life. (5) Life style: The children were
taught to live with meagre material things and no fancy, pretentious
object.

(6) Nature friendly learning: They were taught in open air i.e. mainly in
jungles, fields or in the shade below a spreading tree. They were learning
in a non-polluted atmosphere as a result of which the children remained
fresh and grasped everything more easily.

(7) Value addition: They are taught impeccable manners and values that
life is based on. They were mainly taught respect for elders, mother,
father and mainly teacher.

8.2.4 Disadvantages of Gurukul learning:

(a) Reality Gap: The children had to stay away from home for long periods
of time, i.e. for more than 12 years. Hence when the children returned the
felt lost in the real world.

(b) Family Holon gap: They were kept away from their parents and family.

(c) Social Holon Gap: They led a sheltered life at the gurukul. They did not
face the harsh realities of everyday life at the gurukul.

(d) Rigid standards: They had to blindly follow the guru in all

aspects whether he was right or wrong. It's an outdated system of

learning that is way too behind for today's fastest life.

8.3 MODERN SYSTEM OF LEARNING:

Ancient Indian advised to learn even spirituality using science for

removing the bad effects of superstitions. "jnaanam vijnaana sahitham
yath jnaathwaa mokshyase asubhath". Until the 17th century, India was
considered one of the richest countries in the world. However, due to the
arrival of the foreign colonizers and the wrong policies of the then rulers,
India lost almost all its richness wealth wise as well as knowledge wise.
Originally, Lord Thomas Babington Macaulay brought the modern school
system to India, including the English language, in the 1830s. The
educational program was restricted to the so-called modern subjects such
as science and mathematics, and subjects like metaphysics and
philosophy were considered unnecessary. The teaching was confined only
to classrooms and the link with nature and the close relationship between
the teacher and the student was broken.
Education in India has always been regarded as one of the basic inputs in
human resource development. The present system of education is
formulated by the government appointed educationists committee and the
education ministers, the students attend school or college and stay at
home the rest of the time.

8.3.1 Meanings of modern Indian education:

An ideal modern day education is an environment free of caste

restrictions, conventional examinations and textbooks, fostering discipline
and self-reliance. It offers an atmosphere of serenity and intellectual
growth in which a student's questioning nature is never satisfied. A
respect for nature and the environment, patriotism, and the value of
simple living are just some of the values instilled. It is worth to mention
here that we Indian are the only people advocated for integrating science
and spirituality "avidyayaa mruthyum theertwaa vidyayaa amrutha
masnuthe".

8.3.2 Objective of modern Indian education:

The main focus of Gandhiji's Basic Education Scheme was to develop all
round development of human beings through craft centred education. The
broad aims of education according to the Education Commission are

(1) Increasing national productivity.

(2) Achieving social and national integration.

(3) Accelerating social and nation integration.

(4) Cultivating social, moral and spiritual values.. The objective of higher
education is to foster equalization of educational opportunity. Universities
should try to foster technical education at the highest level to bring in
national development and economic progress. "Mere continuity without
change results in sluggishness and stagnation. Mere change without
continuity means restlessness and anarchy". Hence, higher education
should strike a balance between the new pulls and forces and the old
pulls and forces. Ultimately, the aim of higher education is to initiate the
learners into a New Life.

There is nothing like a sacrifice for education hence at times it is not

taken in all its seriousness, though there are some boarding schools still
prevalent. According to the grade that they are in as per their age they are
taught the fixed curriculum it is not imparted as per his calibre instead
he is supposed to have the calibre as per his age to grasp the fixed
curriculum. Also they are taught in classrooms and only sometimes taken
into nature for picnics or tours.

8.3.3 Features of modern Indian education:

(1) Obligatory education: A system of obligatory education to all or any

children up to the year of fourteen. Under this age, all children must be
given education in any government or private school.

(2) Child labour restriction by law: If any child is forced to do any other
job excluding from being educated the person concerned in such activities
will be treated as per law.

(3) Primary and secondary education: After gaining the primary

education, a child can be given secondary education. Presently there are
chiefly two boards with the exception of the state boards conveying
education until higher secondary, that is, ICSE and CBSE.

(4) Government regulations and administrations: For providing this level

of education each, the central and state governments are involved
through their boards, which are created for this purpose. There are also
private boards who conduct high school or intermediate exams.

(5) Higher education: After their 10+2 (secondary schooling), a person can
pursue bachelor, master and an alternative specialization degree in
several fields of their selection.
8.3.4 Advantages of modern Indian education:

(1) With the advancement of education, India has seen an excellent

development within the field of economy.
 (2) People are less unemployed and some of them are even freelancing or
rather self-employed. (3) One of the best positive things is that the child
labour has gone down to an excellent extent.

(4) There are also reservation systems available for the socially
underprivileged people.

(5) Inclusive growth in education.

8.3.5 Disadvantages of modern Indian education:

(1) The major downside of the prevailing system of education is that it is

not easily affordable. Nowadays in India, more than 37% people are living
below poverty level. Therefore, they cannot afford education even at
primary level.
cient Education System in India Present system of education
 Gurudakshina and Education Fees Today all go to schools open for common publi
there are no more many existent kings.... Leavi
Kings sent their Princes to Gurus for out a few exceptional schools and families. Tod
ning. At the end of their training, the its pay for education. Fees are collected by
ciples thanked their Gurus with a gift in institutions or schools or colleges... out of whic
form of gurudakshina which literally salaries are paid to the teachers. The holiness
ans "offering to the Guru". the whole meaning of gurudakshina is gone.
Syllabus:

re was no fixed syllabus. The main

pose of this learning was to preserve the Today for each grade there is a fixed syllabus.
as and guard them from non-Brahmins. Mostly concerning on material studies and
ides religious texts, in the ancient encompassing mathematics, medicine, geograp
versities learnt about (Mathematics), history, economics, arts and crafts and langua
hashatra (Political Science), Jyotisha and literature... which is all introduced to the
trology, Vykarna (Grammar), Shilpasana student in school and then left on to the stude
ya (Art and Crafts), and Adyatma Vidya to decide his own line of interest and pursue it
ilosophy). further. Further studies are based on his grade
and aptitude.
urveda (Medicine), Ganita

Objective:

main objective of education is the

elopment of personality of an individual,
lding his outlook/ character to help him
The main objective is to prepare the student to
pare to face the challenges of the life ahead
him. face the world in any circumstances and make
Interaction mode: living.

ect contact with teachers of noble yet

ple character creates fruitful impressionsDirect contact to teachers possible only for a fe
on the students mind during his stay in thehours after class. Except for what the teacher
rukul. teaches in class there are no other times when
teacher can leave any other kind of impression
Study-life balancing:
the students mind.
tranquil atmosphere in the Gurukul
tainly creates a beneficial effect on the In modern times much time is
nds of the young students. Also ancient diverted in watching TV, parties and other such
ditions and culture can be well preserved activities. Also actual learning happens by the
mparting such education in the Gurukul.students only in class or when he actually sits
down, with his books to reach before his exams
In Gurukul the student devotes all his time an
energy to studies and
other beneficial activities.

Admission policies:

rukul was never open to the majority of

sses. About 85 to 90 percent of population
Admissions are open to all. They sometimes
s outside the pale of Gurukul. Only the 15
happen based on certain score in some entranc
cent population was being catered by
exams or on previously passed examination
rukul. Only the boys were admitted and
grades, personal aptitude of student and family
the girls. There were no criteria for
backgrounds judged through interviews. Thoug
mission apart from the caste and whims
there still exist only girls and only boys schools
d fancies of the teacher. Examples of denial
dmission to very meritorious candidates
the basis of caste are seen.

Selection of teachers:

pagations of Gurukul system seem to be Selection of the teachers in each of the present
y sure that teachers selected were of higheducation institutes is done based on their
bre in knowledge and character. Each and qualifications and no caste discrimination is
ry person by virtue of being born as a involved. Only in certain institutions teachers
hmin had an inherent right to be a reside in the campus or else only the principal
cher. How could open an ashram and take lives on campus all others live outside.
pils as and when he likes. And he could
e certificate of completion of studies as and
en he chooses. Most of the Gurukul were
gle teacher residential ones free from any
al or academic control.
 (2) Another reason for poor quality of education is that the poor quality of
teachers in government schools. The level of education that government
schools are not as expected and they do not possess an honest image
among people.

(3) The ensuing possibility is the private institutions, which provides

degrees from private to postgraduate. However, they are very costly an
also the admission procedure is too complicated for common person to
access.

(4) Students are not trained as to life skills. Increased suicides and
depression of students is very common which is definitely the weakness of
education system.
8.4 INDIAN ETHOS ON EDUCATION AND LEARNING:

Education is synonymous with wisdom to see Truth, character building

and complete personality growth among almost all eastern traditions of
the world most of which originated in India. We will consider the influence
of our ethos in current age:

8.4.1 Buddhist view:

According to Buddhist beliefs, the cultivation and purification of the mind

is the source of all good deeds. Thus, if we properly bring up children at
the earliest, they will become good citizens and good human beings in the
future. Their knowledge will be applied to save the world. The monks play
crucial roles in the moral education of the public. Bhikkhu Bodhi
believes, "Education is the principal tool of human growth, essential for
transforming the unlettered child into a mature and responsible adult. An
educational policy as per Buddhist principles must be directed, not
merely toward developing social and commercial skills, but toward
nurturing in the students the seeds of spiritual nobility. As wisdom was
accepted by Buddha as an important tool in meeting life's challenges and
for final liberation, it is considered as the pinnacle of the entire system of
Buddhist education. 8.4.2 Jainism view:

Self-study is significant in Jainism, "Just as a threaded needle is secured

from being lost, in the same way, a person given to self study cannot be
lost." (Mahavira Uttaradhyayana, 29/59). Jainism believes this education
enables students to realize their inherent potential and to mould them
into competent, self-reliant and socially responsible citizens. The purpose
of education is thus aimed towards human perfection.
8.4.3 Vedic views:

The primary aim of education' was to attain completeness of life, by

bringing out perfection' in human which is inherent quality of self. And
nurturing divine qualities is intrinsic to the path of attaining perfection,
thereby leading to complete personality transformation. The three
essential aspects associated with Vedic education are:
(1) The education recognizes two kinds of knowledge, para and apara as
complimentary to one another. Para vidya is spiritual science and Apara
vidya is material science. Spiritual science includes the science of the self
and the science of God. Without this link, the apara vidya has no value.

(2) Central to education is the relation between teacher or guru and

student or disciple. Unlike today's education where a student registers in
a school by paying tuition fees, in Vedic education, a ceremony called
initiation or upanayana was conducted to formally establish the relation
between guru and his student. After this ceremony, the student begins
his student life. This relationship is the foundation for the teacher to
impart knowledge. Indians are the only people in the world who prayed
for the happiness of everyone in the world "lokaa: samasthaa: sukhino
Bhavanthu". A strong bond based on awe and respect is established
between guru and student. In this regard, the student receives necessary
disciplinary training, character building as part of student life in the
gurukul.

(2) To facilitate the above two aspects, a suitable atmosphere called

gurukul was provided. We prayed that none should suffer from pain "maa
kaschith dukha bhag bhaveth". It was insulated from the buzz and chaos
of town and cities and was close to nature. The education was not
mechanical; hence there was no need for technological aids to impart
knowledge. Purity of mind, sense control, calmness and serene space,
pollution free air, harmony with nature and revered bond with teacher, all
these contributed to grasp the essence of para vidya and directing apara
vidya towards apara vidya.
8.4.4 Vedantic views:

Vedanta has got three types of texts as its authority. We call them
prasthànatrayathe Upanishads, the Gità and the Brahmasutras of Vyàsa.
The Brahmasutras do not give us any new idea. It is only a systematic
arrangement of the different Upanishadic text. The Upanishadic
education may be divided into two parts the preliminary or preparatory
education, and the final or higher education. The aim of the preparatory
education is to make a student fit for higher education, while aim of
higher education is knowledge or wisdom, perfection (purnatva). The
preparatory education is best described in the 'shikshàvalli' of the
Taittiriya Upanishad, and also in the first five chapters of the Chàndogya
Upanishad. The 'sikshàvalli' is particularly wonderful. The word antevàsi
used here at once reveals to us that the Vedantic education is essentially
guru griha vàsa. So the student is not called a disciple. He is called
antevàsione who stays with the teacher. This is all about learning in
Vedanta.

8.4.5 Neo Vedantic views:

Swami Vivekananda says nicely in his small essay 'Hinduism and Shri
Ramakrishna' (The Complete Works, Vol. VI, pp. 181 186) that the
knowledge gained, or perceived through our five external senses and the
inference built upon that knowledge is called science. And that knowledge
which is cognizable by the subtle, super sensuous power of yoga is called
the Vedas.

According to Sri. Aurobindo, real education provides a free and creative

environment to a child to grow him mentally, morally, aesthetically, and
help to enhance his inner interest and creativity and finally leads to the
development of his spiritual power.

Gandhiji said, "Education should draw out and stimulate the spiritual
aspects of child as much as intellectual and physical aspects. Hence the
growth of self cannot be ignored in education. A sound mind exists in a
sound body. The teacher is an example by his or her attitudes and values.
The teacher should help the pupil to distinguish between truth and false,
good and bad. The teacher should possess the qualities he wishes to
inculcate in the pupils. Essentials of all religions should be taught to
pupils. Implement the morals of all religions in your daily life."
8.4.6 Modern view on education by Sri Sri Thakur Anukul Chandra:

Sri Sri Thakur Anukul Chandra, who comes close on the heels of the Sri
Rama, Sri Krishna, Lord Buddha, Lord Jesus, Prophet Muhammed, Sri
Chaitanya and Sri Ramakrishna in the chronological order, has fulfilled
the predecessors in the best possible ways upon which neither an
individual nor a State can improve. The evolutionary splendour of
consciousness has been perfectly revealed and proclaimed the massage of
consummation of human faculties and possibilities. Sree Sree Thakur
Anukul Chandra, a spiritual guide of our times combined great insight
and love while showing the path of existence and growth to millions of
human beings on this earth. He touched all aspects human life including
education, science, literature, marriage, eugenics, business,
administration, politics and so on through his life-changing philosophy.

(1) Purpose: He proclaimed that the main purpose of education is to lead

man towards life, growth and self-realization, by awakening and unfolding
his inherent latent potentialities and adapting them to fulfilling the needs
of society.

(2) Duty consciousness: Everyone is entitled to manifest oneself at one's

best. And it is the duty of the environment (teacher, parent, government
and society) to provide an individual with opportunity, stimulus and
encouragement in order that he/she may grow to a higher degree of
consciousness and a superior becoming.

(3) Aim of education system: Education, Thakur Anukul Chandra holds,

to be productive and effective should aim at formation of right types of
concentric habit and behaviour, unfoldment of distinctive traits and
faculties, disciplining of intellect and powers of reasoning, broadening and
deepening of feeling, sympathy, sentiment and interest, cultivation of
inquisitiveness and a creative research-spirit, unfurlment of efficiency,
active skill and constructive ability, inculcation of a genuine desire for
perfect conception and thorough execution, improvement of knowledge
and wisdom, fostering of self-control, self-denial and selfless service and
development of a consistent character and an integrated, complete
personality.

(4) Relevance of Discipline in education: "The word discipline has come

from the word disciple. If you want to make the students truly disciplined,
you must first make them disciples. Without being a disciple, no one can
ever become disciplined." "Disciple to the living acharya or teacher."
"Adherence to the teacher or acharya is the foundation of a strong moral
character. A strong moral character is the cornerstone of discipline and
adjusted behaviour. Alas, where are the ideal teachers and the ideal
students today? Unfortunately, there is a lack of true disciples and true
acharyas in our Universities and educational institutions today. This has
left a void difficult to fill."

(5) Evolutionary education: An egoist or a selfish man, however brilliant

and mighty, just scratches the surface of his calibre and faculties and
wastes the huge possibility. The entire life is a process of education, a
never-ending process of evolution.

(6) Esteem Building: In the words of Sri Sri Thakur, "Education is a

crusade against inferiority complex." (Alochana Prasange Vol. 11th, page
164). Education helps us mould in the process of our becoming. It is the
ultimate object of education and the bounden duty of the environment to
unfurl the inherent and hereditary instincts, unlock the hidden energy,
bloom the bud into a beautiful flower.

(7) Dignified duty structure: Sri Sri Thakur reinforces that one vital
function of education is to awaken man's deep sense of dignity ingrained
in one's normal duty. If we neglect and despise agriculture, where from
shall we get food for our stomach? Varna system is the scheme of the
divine, a providential arrangement, of different groups of specialized
instincts and occupations. All the groups carry importance and they are
indispensable to one another. Adherence to Rishis and Varna system
upholds the integration of the society and maintains balance between
material and spiritual development.
 Chapter 9
Karma and Self Management
9.1 KARMA:

(1) The concept of Karma basically builds on the notion that if you do
good, good things will happen to you. Karma is the set of actions done
which would lead to future consequences.

(2) The origin of the concept of Karma is from the Vedic period which used
to give importance to performing rituals and good deeds so as to enter
heaven after death. The one who performs bad deeds was supposed to go
to hell.

(3) Theistic schools of Hinduism such as vedanta thus disagree with the
Buddhist and Jain views and other Hindu views that karma is merely a
law of cause and Effect; they believe karma is also dependent on the will
of a personal supreme god., Examples of a personal supreme god include
Shiva in Shaivism or Vishnu in Vaishnavism.

(4) A good summary of this theistic view of karma is expressed by the

following: "god does not make one suffer for no reason nor does he make
one happy for no reason. God is very fair and gives you exactly what you
deserve." karma is not punishment or retribution but simply an extended
expression or consequence of natural acts. Cause and effect

(5) Karma means "deed" or "act" and more broadly names the universal
principle of cause and effect, action and reaction that governs all life. The
effects experienced can be mitigated by actions and are not necessarily
fated.

(6) That is to say, a particular action now is not binding to some

particular, pre-determined future experience or reaction; it is not a
simple, one-to-one correspondence of reward or punishment.

Ethical immunization thoughts:

Manu the preceptor of Dharma declares that non-violence, truth, non-
avarice, purity and self-control together is the Dharma to be followed by
all without any discrimination. (Manusmruti-10/63)

(Though concept of Karma was not initially found in Buddhism but later
on became an integral part of it too. According to Buddhism, inequality
amongst human beings is not only due to heredity, environment, but also
due to karma In other words, it is the result of our own past actions and
our own present doings.
We ourselves are responsible for our own happiness and misery. We
create our own hell. We are the architects of our fate.

Karma is the law of cause and effect, action and reaction. It is very
essential to understand that whatever we think, act and do is going to
have a consequence in the future. In the words of Gautam Buddha,
Watch your thoughts for they become words. Watch your words for they
become actions. Watch your actions for they become habits. Watch your
habits for they become character. Watch your character for it becomes
your destiny." Based on the concept of Karma, Mahatma Gandhi designed
the three monkeys See no evil, hear no evil, say no evil.

In short Karma is about taking care of our thought, words and actions
which would be motivated through what we see and hear. The best thing
is to stay in a positive environment, to read motivational stuffs and to
connect with people who have positive outlook towards life too.

Ethical immunization thoughts:

Wealth is the follower of truth; fame is the follower of sacrifice; knowledge

is the follower of pursuit and wisdom is the follower of Karma.
(Subhashitam- 157/188)

9.1.1 Importance of Karma to Managers:

It is increasingly important for the Managers today to work keeping in

mind the laws of Karma. If the company has to be successful and growing
in the long run then it is important for the managers, to introspect what
seeds they are sowing today? A Manager, who is so focused only on
making profits and neglecting the mental and physical health of the
subordinates, would end up making losses in the long run. According to
this concept, the future of an individual depends upon what he does or
does not do with his life. His actions (Karma) and the consequences of his
actions shape his future. A major facet of karma is the work one does,
and the attitude with which he goes about his duty.

9.1.2 Nishkama Karma:

Nishkama is a Sanskrit word. The literal translation would mean

"Lack/without any desire. So Nishkama Karma means the action done
without any kind of desire, Nishkama karma is the central theme of Sri
Bhagavad Geeta. Lord Krishna suggests that, "We have rights only on the
work or the action, and not on its results, whether it is good or bad. Our
works, our desires should be 'desireless', we should not desire for any
pleasing or unpleasing result."

Detached involvement (nishkama karma) is very aptly explained in Gita,

which says non-attachment to the fruits or results of action performed for
one's own selfish ends. Dedicated work has to mean work for the sake of
work detached involvement advice to work disinterestingly abandoning all
lust for the result. The man who aims at his own aggrandizement
underrates everything else. The best example is Mother Theresa who
distinguished herself from all the real mothers of the world serving to
their own child. She treated the whole mankind as her own child and
dedicated her soul for the benefit without expecting anything from her
acts and deeds.

Working with detached involvement is the surest and the most ending
preventive methods against stress and burn out in the work situation.
Without realizing this, persons selfishly and greedily waiting for the fruits
of working coming their way are designed to be the victims of destructive
stress. Non-attachment is the key to inner poise as well as ethical choice.
We get caught by what we expect. The great secret to success and true
happiness is the man who asks for no returns. Give what you have to
give, it will come back to you, but do not think about of that now.
(Gita says that do your duty without ego and without calculations of gain
or loss. One should believe in nishkama karma i.e. Fruits of work should
not be thought of while performing the duty. The memorable words of
Gita are "to work only you have the right and you have no right to the
fruits of work". However, this does not mean that one should work day
and night and the returns that he gets should be almost negligible. What
the Gita tries to say is that let not the fruits of action motivate you as they
might just divert your attention from work.
When you are doing a job, put your heart and soul in to it. One has no
control over the future hence never waste your present in useless dreams
of future hopes and fears of present actions.

Ethical immunization thoughts:

What is Dharma? Compassion towards all beings. What is happiness?

Health. What is friendship? Fellow-feeling. What is learning? That which
brings liberation. (Subhashitam-17-/769)

(A practitioner of /nishkama karma should possess three important

skills: (i) an ability to deal with situations in a mature way (ii) an ability to
deal with relationships in a humane manner (iii) understanding and
tapping the power of the mind, which is infinitely flexible.

Nishkama Karma is about doing an action without expecting anything in

return not even a "Thank you'. When we do any action expecting
something in return then we gives more strength to our ego. We get
attached with our doer-ship and we elevate our ego by thinking, "See, I
helped him/her. I am go great!" Whenever they don't return our favour
then we start to think, "How mean of them to have forgotten the past
favours!" So we fall a prey of pride, expectation and heartache by
expecting returns for our actions/deeds. The best way to be away from
the stress and strain is to practice Nishkama Karma, to do good to
everyone without expecting anything in return.

According to Swami Vivekananda: "The true Nishkama Karmi

is neither to be like a brute, nor to be inert, nor heartless. He is not
Tamasika but of pure Sattva. His heart is so full of love and sympathy
that he can embrace the whole world with his love."
Jesus Christ had said, "Love your enemies, bless them that curse you, do
good to them that hate you, and pray for them which deceitfully use you
and persecute you."

Nishkama Karma can teach Managers the following things: (1) It allows
one to be free from stress as we are not attaching results to the action.
Concentration is only on actions and not on expectations.

(2) Brings more humanness and kindness in our approach to deal

with subordinates. When there are no expectations for the

action done in good faith, the ego is no longer prevalent. This makes the
manager easily approachable to the subordinates. (3) One learns to
handle all situations in a matured manner. Whether praises or curses
both don't make much of a difference.

(4) One follows the inner compass which guides us about which direction
to go without getting diverted by the obstacles or distractions on the path.

(5) Helps the Manager to get rid of fear, anxiety, criticism, mental agony,
etc. Athan Soal

9.2 LAWS OF KARMA:

The law of karma underpins the process of transmigration of the soul.

Karma literally means "action," but more often refers to the accumulated
reactions to activities. Thus we talk of "good karma" and "bad karma,"
which are stored reactions that gradually unfold to determine our unique
destiny. The self determination and accountability of the individual soul
rests on its capacity for free choice. This is exercised only in the human
form. Whilst in lower species, the atman takes no moral decisions but is
instead bound by instinct. Therefore, although all species of life are
subject to the reactions of past activities, such karma is generated only
while in the human form. Human life alone is a life of responsibility. The
Bhagwad-Gita categorises karma, listing three kinds of human actions:
(1) Karma: those which elevate, (2) Vikarma: those which degrade and
(3) Akarma: those which create neither good nor bad reactions and thus
lead to liberation. Let us discuss the following laws: (1) The Great Law:
the Law of Cause and Effect (2) Law of Creation (3) Law of Humility (4)
Law of Growth (5) Law of Responsibility (6) Law of Connection.

9.2.1 The Great Law: the Law of Cause and Effect:

The Great law is also called "the Law of Cause and Effect. The Great Law
is about what you give is what you receive. If you give out positivity,
encouragement and motivation, it is very likely that you receive positive
reactions like support, (encouragement and appreciation as well. If your
give out negativity, criticism and arrogance, it is highly likely that you get
similar negative responses like hostility, dislike and indifference. Knowing
this law, Managers should try to be supportive and encouraging as
regards to subordinates. He should be a guide, a motivator, a true
support system in the first place. One has to be a true giver of positivity to
attract positive results. In the long run, it is always the happy employees
that make a happy organization.

Inspired by this law, there is a common story in India about the I

woodcutter and the axe. A noble woodcutter's axe falls into a river nearby
while he was cutting wood and he is very sad. The River Goddess appears
in front of him and asks why was he sad? To which he replies that his axe
fell into the river. The River Goddess uses her powers and brings a golden
axe out of the river and offers it to him. He denies it saying that it is not
his. The next time, the Goddess takes out a silver axe from the river and
offers it to him, he denies this again by stating it is not his. So the third
time, the Goddess brings out the woodcutter's very own iron axe, to which
the woodcutter happily acknowledges it to be his. Seeing all this, the
Goddess is very impressed with the woodcutter's sincerity and honesty
and she gifts all the three axes to him. When his greedy neighbour comes
to know about this he goes to the same spot and purposely throws his axe
into the river and appears sad. The river Goddess appears in front of him
and asks as to why he was sad? He tells her the same story and like just
like with the woodcutter, the Goddess first shows him a golden axe. The
neighbour being a greedy person, readily agrees to take the golden axe
claiming it as his own. But the River Goddess gets angry on his
greediness and punishes him by not giving his iron axe too. The
neighbour repents his folly. Such moral stories were to imbibe in our
minds the Great law of Karma.
Ethical immunization thoughts:

The evil person, even when gets a good thought it may bring only misery
to the pious; just as a tiger undertaking a holy fast, only to become more
and more hungry for the cow. (Narabharanam - 46)

The evil once done, cannot be digested like milk. It is like live coal under
the ashes burning the vitals. (Dharmapadam - 4/12)

The mud that is thrown at the sun falls into one's own eyes. If noble
people are insulted boomerangs on oneself. (Abharanasatakam - 42)

9.2.2 Law of Creation:

The Law of creation states that we are the creator of our own Karma. If we
want some result then we are supposed to put some action too. One
cannot sit idle and expect miracles to happen by themselves. For every
result, there has to be some action. So law of creation pushes us to take
responsibility for our lives and to work to achieve the end results, "God
helps those who help themselves. This proverb is very much in lines with
the law of creation. The manager who feels that the subordinates should
take better initiative and take responsibility should also create situations
where such things could be possible. He has to encourage subordinates
in such a way that they are performing to their optimum level. Everything
starts with the active involvement of the manager and not just by
expecting results from subordinates without doing anything about it.

9.2.3 Law of Humility:

Law of humility is about accepting the fact as it is and not clouding our
thoughts with ego, bias or prejudice. Often people are so much in the box
with their own feelings that they don't acknowledge the fact that they
could be wrong. They feel that the person pointing out their mistake is the
person doing wrong. Thereby, non-acceptance of the fact is the barrier in
the path of progress. We need to accept certain facts whether we like it or
not then only we can progress towards getting some solution to any given
problem.
Ethical immunization thoughts:

No harm will come to him who speaks in accordance with the situation,
who acts in accordance with his mental equipment and who gets just as
angry as he can afford to. (Nityaneeti - 234)

That which is considered abusive from an unfriendly source, become good

natured raillery if it comes from a well-wisher. What is thick smoke from
firewood becomes fragrant 'dhupa' from the aguru wood. (Aryasaptasati -
13)

If the managers do not realize that they are being too stern or bossy and
always blame the subordinates for their hostile behaviour then they miss
out on correcting the situation. Similarly the manager should be able to
delegate work according to every subordinate's area of expertise. If the
work delegated is only based on the Manager's ideas without taking into
consideration, the talents and interests of the subordinates then the
outcome may not be remunerative.

9.2.4 Law of Growth:

Law of Growth is about bringing changes in oneself before expecting the

world around us to change. The change in ourselves allows us to grow in
life. Slowly the people around us may change or not, it is their journey
after all. But our own growth map is in our hands.

With regards to the Law of Growth, let us see the story of Bhagwan
Neminath, the 22nd Jain Tirthankar, who was a paternal cousin of Lord
Krishna. During his marriage procession to princess Rajmati (Rajul) of
Junagadh, he saw thousands of animals caged for the royal feast. He
became very sympathetic to the mute appeal of these animals. All he
could have done is talk about non violence and expected people to change
the notion of killing animals. But he didn't do that, he chose to change
himself, he chose to follow the Law of Growth. He took renunciation like a
Digamber-possessionless monk and went to Girnar Mountains for doing
penance. Many people followed his footsteps and accepted the Jain
ideologies and started following non-violence. Later on he attained
salvation and became one amongst the 24 Tirthankars of Jainism. But
that's because he chose to change himself before expecting the world
around to change, In a corporate world, this law would help the managers
to focus on bringing positive changes in self-first before expecting the
subordinates in the organization to change. Law of Growth.

Ethical immunization thoughts:

Purity calls for rejection of forbidden food cultivation of friendship with

the good and involvement in righteous actio (Atrismruti 1-39) Expertise in
insinuation, lack of effort in self-improvement, hatred of meritorious
people these three are unfailing roads to disaster.

(Subhashitasudhanidhi - 180/13)

9.2.5 Law of Responsibility:

The law of responsibility states that we are responsible for what we

experience. We have to take ownership of where we are, where we want to
be and what we will do to get there. We cannot blame the situations or
surroundings and cry foul. It is up to us how to transform a particular
situation no matter how discouraging it is. But everything starts with the
first step of taking responsibility.

Let us learn about Law of Responsibility in relation to this ancient story:

Suryavanshi King Dilipa's son Bhagirath (also one of the forefathers of
Lord Rama) was performing a harsh penance in the Himalayas. He
wanted to bring river Ganga to earth from the heaven because only she
could bestow nirvana to Bhagirath's ancestors who were burnt to ashes
because of sage Kapila's curse. After many years, Bhagirath was able to
please Ganga. He heard the whispers from the heaven above "I am ready
to come to earth as per your wishes but who will be able to stop my
mighty tides and low. I might sweep away the whole planet and end up in
Patal Lok." Bhagirath was perplexed he asked Ganga to provide a
solution. Ganga replied that only Lord Shiva has the ability and valour to
channelize her. If he agrees to keep me on his head, things will work out
in favour of everyone. Hearing this, Bhagirath started praying to Lord
Shiva. Pleased by the penance, Shiva agreed to let Ganga flow from his
hair. So this way Ganga came to earth from the heaven with the help of
Lord Shiva and thereby Bhagirath achieved his goal of bringing peace and
liberation to his ancestors. He could have cried foul: Why am I to do all
these things? I am no way at fault! He could have thought when my father
and grandfather who did a similar penance to please Ganga couldn't
succeed and died in vain, then how could I achieve this? But instead of
thinking all these, he took responsibility of the situation without blaming
attitude and negative thinking and went ahead with the goal anyways!

Ethical immunization thoughts:

Doing something impossible and not doing something possible and

disclosing whatever is going to be done without sufficient thought input.
These are all irresponsible act Viduraneeti

Not suddenly undertaking any responsibility is a characteristic of the

human mind. Seeing that what is undertaken is completed successfully is
another. (Narabharanam - 153)

9.2.6 Law of Connection:

Our past, present and future are all connected. As such, we must put in
the work to change these connections if we desire something different. All
the steps first, intermediate and last are essential in the accomplishment
of a task. Each step leads to the next step. None is more important than
the other.

Emperor Ashoka, of the Maurya Dynasty's life story acts as a perfect

example of Law of Connection. On taking the throne, he became very
power hungry. His greed pushed him into many bloody and destructive
wars. His army killed many thousands of people. At the war against
Kalinga on the east coast, he witnessed a great suffering he had caused.
He changed the very moment when a thirsty dying soldier refused to
drink water from his hands and died nevertheless. He converted to
Buddhism and forsook his wars of conquest and became devoted to the
Buddhist principles of non-violence. He was the one responsible for
sending his twins Mahindra and Sanghamitra to Sri Lanka for spreading
Buddhism. Each part of his story is interconnected. Every phase of life
and decision leads one forward to the other phase. Moreover no matter
how bad the past might have been, we have the power to bring changes in
the present and future.

Ethical immunization thoughts:

Adversity is the only touchstone by which one could estimate true

friendship, true relation and one's own courage and intelligence.
(Subhashitasudhanidhi - 131/7)

Hatred begets only hatred; it is love, only love that can cure hatred,
according to the eternal Dharma. (Dharmapadam - 1/5)

9.3 CORPORATE KARMA:

Karma has set framework for Indian philosophy on organizational action

good corporate karma by the promotion of CSR. In 2014, India became
the first country in the world to mandate companies to spend a fraction of
their revenue on Corporate Social Responsibility (CSR). However, long
before the Companies Act 2013, cultural beliefs in daan and good karma,
have always been a deep-rooted part of India's corporate culture.

Ethical immunization thoughts:

All attributes are but artificial; it is only the purity of character which is
the primeval charm. (Subhashitasudhanidhi-511)

9.3.1. Meaning of corporate karma:

Karma is both collective and individual. Employees and managers of a

company are led by the corporate mission which tells the world what the
company stands for & goals & targets are set up they cannot be attained
individually, but only through group efforts. This is corporate karma.

9.3.2. Methodology of corporate karma:

The essential purpose of this mythical formulation of the doctrine of
karma, therefore, is to maintain that human salvation depends not only
on the actions of individual lives but on the corporate karma of all
humankind. Organizations do acquire their own cultures and
personalities, their corporate Karma in no small measure from their chief
executives. One of the main responsibilities of chief executives may well
be to support the organization growth. Organizations do acquire their own
culture and personalities through corporate karma methodology.

(1) Corporate karma insist that, HR managers are being asked to

become the company's 'moral guardians and to take responsibility for

governing and setting workforce standards. (2) Through corporate karma
HR managers take the lead and demonstrate what 'good' looks like, while
ensuring that staff understand and adhere to the firm's moral code.

(3) Corporate karma nurture and develop the right mind-set within the
organisation.

(4) Corporate karmas good effect creates a culture of good in organization.

Ethical immunization thoughts:

Charity, bravery, meditation, power, truth, dharma, control of the senses,

control of the actions, good character, cleanliness lead one to success and
good fame. (Ramacharitam-24/102)

9.3.3. Spirituality and corporate karma:

Spirituality involves a belief in a relationship with some higher power,

divine being or infinite source of energy. It is derived from the Latin word
SPIRITUS, which refers to "breath" or "wind".

Role of Management in Spirituality are:

(1) Having an organisational vision/mission that helps individuals make a

difference in the world they could not otherwise make.
(2) Leading and managing by using values that drive fear and abuse out
of the workplace and engage the hearts and minds of people.

(3) Allowing for decision-making responsibility through self-managed,

empowered teams.

(4) Trusting people and letting them be who they are to use and
develop their gifts and skills.

(5) Offering collective forms of reward and recognition

(6) Providing a way for employees to fulfil their familial and other social
obligations.

9.3.4. Guidelines for good Corporate Karma:

As to how you can foster good corporate in your own organisation, here
are some recommendations:

(1) Be clear about your organisation's values: Most companies have

mission statements and values that dictate their corporate vision, but
how many truly conduct their business with these at the forefront of their
minds?

(2) Develop strong value code: Research shows that if people are
exposed to a strong value code, can have a profound, subconscious effect
on their behaviour and decision-making. But it is important that an
organisation's values are created in collaboration with staff so that they
become the natural way of doing business.

(3) Make it personal: It is vital that you not only employ 'good' people,
but also people who approach everything that they do with a 'good' mind-
set because they will have a net positive effect on the business and those
around them.

(4) Develop employee attitude: The best way to encourage employees to

adopt this attitude is to help them look at the bigger picture by thinking
about long-term goals and approaching tasks from an enterprise-wide
perspective.

(5) Develop specific objectives: One way to achieve this is to create

objectives for staff that reflect the organisation's values. Too often,
objectives are set without considering the ways in which they will be met.
As a result, it is important to make clear that it is better to act with
integrity than lose sight of what is 'good' to meet short-term goals.

(6) Think about the long-term: To be 'good', individuals have to

understand how their actions contribute to the long-term success of the
business. This means that it is important to communicate your
company's long-term goals and clarify ongoing performance against those
goals.
(7) Shared vision: If staff have a clear understanding of the bigger
picture, they are more likely to comprehend how they can help to meet
these goals through their day-to-day activities. Discussing the 'how' is a
useful way of bringing this concept to life.

(8) Balanced team management: For example, if a manager has

someone in their team who isn't pulling their weight, they may end up
putting extra pressure on more effective members to achieve a particular
target or objective in the short-term. But this situation isn't good in
practice. Tackling a poor performer may be more difficult, but by
addressing the issue directly, and doing so with kindness and integrity,
the effect on the team will be much more positive in the long term.

(9) Focus on Goodness: The last word on this is that, by focusing on

'good', you will help create a workforce that is energised, committed and
results-focused. Which is rather a good result all round.

Ethical immunization thoughts:

A characterless person never salvages what is left, just as one in soiled

clothing who never hesitates to squat anywhere. (Panchatantram-4/30)

9.4 SELF-MANAGEMENT:
Self-management is an internal process of managing one's body,
emotions, thoughts, intellect and energy, Self-management is the process
to get over the negative emotions like anger, frustrations, jealousy, fear,
low confidence, ego, greed, etc.

It is a process of developing compassion, concentration, creativity,

confidence, risk-taking capacity, long-term thinking, etc. By learning and
following the laws of karmas, one can slowly shift the thinking from self-
centeredness to universal happiness. By doing so we grow ourselves as
well as help others grow in the process.

In order to manage and lead others one must first be able to manage and
lead oneself. With the fast pace of business today, including rapidly
changing markets, operating environments, and organisational
structures, managers are rarely afforded the time to examine their own
managerial and leadership styles. This self examination can mean the
difference between being an adequate manager and being an outstanding
leader One should know self well first.

Ethical immunization thoughts:

Conquest of ego is wealth; suppression of desire is happiness; confidence

is friendship self-control is manhood. (Subhashitamanjari - 511/594)

In an organisation while coordinating with others, it is more important to

manage self, first. Knowing self indicates not just realising the strength
and weakness but also the coordinating and communicating skills also.
Considering motivations as internal every human being has the same
divine atman with immense potentialities within Vedanta brings infinite
expansion of mind, breaks down all the barriers and brings out the God
in man. Motivation is to be internal and not external..

Such motivation involves the inner beauty and does not promote any
greed in an individual to have more and more in return of his work.
Managers high in self-monitoring can show considerable adaptability in
adjusting their behaviour to external situational factors. Managers should
be emotionally stable:
(a) Managers should have a very cordial relation with others in the
organization and he should build harmonious environment in the
organization.

(b) He should have an excellent rapport with his superiors, peers as well
as his subordinates in the organization.

(c) He should be stable enough i.e. instead of getting evaluated by others

he should gain importance by his own views.

(d) The decisions taken by an emotionally stable managers are

rational an anxiety levels are low.

(e) An emotionally stable manager has detached involvement towards his

work and he is not worried about the consequences of actions i.e. his
actions are rational.

9.4.1. Self-management techniques:

The following are some of the concept under Indian ethos for self-
management:

(1) Chittasudhi: The most insistent operative principle and goal of human
existence, resounding through all varieties of sacred books in India, is to
aim at and strive for Pure mind' Traditional methods of purification of
mind/heart are: Karma Yoga, Bhakti Yoga, Jnan Yoga, & Raja Yoga.

Ethical immunization thoughts:

Over ambition anger and greed are the triples gates for the hell and they
will ruin everything in one's life if not properly controlled. (Bhagwad Gita-
16/21)

(2) Accepting the SELF and the outer world as it is: A manager must be
satisfied with his own self. If as a leader he is not satisfied with himself,
then he will indulge in getting money, power, position, name and fame, to
make him satisfied. Thus his life becomes full of stress and strain.
Leaders with such disturbed mind can never be successful leaders.
Leaders must understand that happiness or satisfaction that one tries to
seek in different objects of the world is one's own nature. It lies within
oneself, and one can be happy only if the mind is happy. Similarly, a
leader has to learn to accept the outer world also as it is. He should try to
understand that by trying to change the outer world, he will not be happy
or satisfied. Instead of this, he should try and change his approach of
viewing the world.

(1) Creating Appropriate Mental Attitude: A leader needs healthy attitude

towards life which includes concern for people and service orientation. He
is always required to be above average, a man, who has lifted himself
from man hood to 'God hood'. Thus, as a leader one has to keep away
from three things.
(4) Practicing Detachment for self-control: These three things are
attachment (Raga), fear (Bhaya) and anger (Krodh). Generally attachment
for desired objects creates the sense of fear for the possibility of not
getting the desired objects or for the security of acquired objects. In this
situation if anything comes between one's desired objects, anger will be
generated towards that thing. Anger creates delusion and intellect flamed
with anger loses its discrimination capacity. Deleted intellect loses control
over itself.

9.4.2. Self-control:

Controlling is an important function in management. But to perform this

effectively, one should be self-controlled. This implies that one must have
control over desires, which arise, at the mental level.

Ethical immunization thoughts:

Manu the preceptor of Dharma declares that non-violence, truth, non-

avarice, purity and self-control together is the Dharma to be followed by
all without any discrimination. (Manusmruti-10/63)

A person having self-control is detached from the sense objects, free of

desire and anger and remains engrossed in the bliss of the self. He who
thus remains absorbed in the self may be considered without doubt to
have a stable intellect and insight.

(i) It indicates maintaining a balance against the pairs of opposites like joy
and sorrow, success. and failure, praise and insult, victory and defeat and
so on.

(ii) Feeling of stability in the mind helps to achieve inner peace and
happiness. (iii) Worldly sorrows do not enter a cheerful mind.

(iv) It implies performing duties with full concentration and dedication

without having any attachment to the result thereof.

(v) It also implies ones perfect control over Raga (attachment), Krodh
(anger) and Bhava (fear) in one's day-to-day life.
(vi) Self-control helps a person to resolve conflicts in life and create a
balance between him and his desires.

Self actualization v/s self realization

Self actualization self realization

Self-actualization as denoted in Self-realization on the other hand

psychology means man's is to know oneself.
aspiration to achieve goals and
fulfil his potential.

Self-actualization is achieved when

Self-realized people have their own
you're able to reach your full identity. They have created
potential. themselves through a process in
which they've learned to accept
themselves, with their virtues 'and
defects.

Self-actualized people accept Self-realized individuals are not

themselves and others as they are.
joyful in achieving something, nor
does mourn in losing anything.

Self-actualized individuals value Self-realized persons freed from all

their privacy and enjoy solitude. kinds of miseries and fear of
While they also love the companyillusory existence.
of others, taking time to
themselves is essential for their
personal discovery and cultivating
their individual potential

Self-actualized people accept a Realized person's wisdom is

themselves and others as they are.
guided by the Pure Consciousness.

Self-actualized individuals are Self-realized person enjoy

often motivated by a strong senseunlimited happiness, for he
of personal ethics and concentrates on the Supreme.
responsibility.

9.4.4. Value based holistic management:

Personality is built on sympathy, character is built on empathy

Personality is passion, character is compassion. Personality is building
character is the light within. West tends to be demonstrative and
extrovert, East tends towards introverts. Personality builds up external
man; character builds up the internal man. Union of east and west will
provide together viz., personality+ character. Internal being and External
being both should be fully developed as per Dharmic Management with
Holistic, value based approach Core Values (Descriptive)./. & MP

Traditional therapy stress emphasis on personality factors and

development but holistic approach that seeks to balance the psychological
aspects with more spiritual aspects should be preferred. "This takes
traditional therapy one step further". Integrating the personality and the
higher self can be an important part of the process of healing.

The Vedanta concept of holism points out the fact that each person has
divinity as the core. The leader has to manifest divinity within through
Work, Wisdom, Worship & psychic control, nurturing ethico-moral values,
developing right brain, which offers intuitive thoughts (direct insight)
creativity and innovation necessary for leader to solve ethical dilemmas.
Here we need mind stilling, concentration, contemplation, so that in a
calm mind one can receive inspirational or intuitive flashes to solve all
managerial problems not amenable to reason and analysis.

9.4.5. Personal growth Lessons from Ancient Indian

Education System:

Indian Vedic principles teach the self-management us techniques viz. (1)

Brahmajnaana prayaanam: Ayam aathmaa brahma: divinity in all living
beings (2) Dharma jnaana prayaanam: doing the karma without a hidden
agenda but with dharmic values (3) Karmajnaana prayaanam: Practicing
karmayoga in life (4) Chittasudhi Mind purification (5) accepting the SELF
and the outer world as it is.(6) Creating Appropriate Mental Attitude. (7)
Practicing Detachment for self-control.

According to the Mundakopanishad: "Naayamaatmaa pravachanena

labhyo Na medhayaa na bahunaa shrutena
Yamevaisha vrinute tena labhya-Stasyaisha aatmaa vivrinute tanum
svaam Naayamaatmaa balaheenena labhyo Na cha pramaadaat tapaso
vaapyalingaat Etairupaayairyatate yastu vidvaan-Stasyaisha aatmaa
vishate brahmadhaama": "The self is not attained through discourses nor
through memorizing scriptural texts, nor through much learning. It is
gained by him who wishes to attain it with his whole heart. To such a one
the self-reveals its true nature". "The self is not gained by men weak in
(body, mind and intellect or spirit), nor by the insincere, nor by those
practicing (unintelligent) austerities, but wise men who strive with vigour,
attention and propriety attain union with Brahman.

Ethical immunization thoughts:

What is Dharma? devoid of compassion. What is compassion? devoid of

Dharma. The best manifestation of Dharma and compassion is but found
in good judgment. (Nityaneeti- 294)

This is so true for education system even today, that a person

cannot attain much learning just by attending lectures or

memorizing the books. The true knowledge is achieved by the

person who puts his heart (in understanding and etching in his

mind) into it and that's when he gains the real wisdom. The

ultimate knowledge is about knowing oneself through

introspection.

A man weak in body, mind, intellect and spirit cannot know about his
own self, his unlimited possibilities and talents. A person who is insincere
and practices unintelligent practices cannot attain the ultimate
knowledge. The Brahman which refers to ultimate knowledge (and not to
any caste) is attained only by wise men who have the vigour, attention
and propriety.

9.5
SELF MANAGEMENT MODEL BY SHANKARACHARYA IN
VIVEKACHUDAMANI: SADHANA CHATUSHTAYA:

The sadhana-chatushtaya mentioned in the Vivekchudamani by

Shankaracharya and other scriptures, are viveka, vairagya,
shadakshampat and mumukshutva, At very beginning that we have to
exercise our understanding before we start doing anything. Even in
worldly activities, understanding precedes action.

(Advaita clearly delineates the characteristics and prerequisites (sadhana

chatushtaya) of a person qualified to pursue an enquiry into the
Self./"That person alone is considered qualified to inquire into the
Absolute who possesses discrimination, detachment, the virtues such as
tranquillity and so on and an intense-longing-for liberation." These
virtues are then expounded in the verses 19-29 of Vivekacudamani. An
individual to acquire ethical skills should first equip self

with Sadhana Chatushtaya the "four means of salvation". They are

discrimination, dispassion, the six fold qualities of perfection, and

intense longing for liberation-Viveka, Vairagya, Shad-Sampat and

Mumukshutva. Then alone will he be able to march forward

fearlessly on the path. Not an iota of spiritual progress is possible

unless one is endowed with these four qualifications.

The four-fold qualification for pursuit of jnanam (sadhana chatushtaya

sampatti) is stressed in all primary texts of Vedanta. This leads to an
orientation in the mind of the seeker that this is a condition for liberation.
Maintenance of sadhana chatushtaya sampatti is the best form of
expressing my thanks and gratitude to the Lord for bringing me to the
spiritual path and upto nididhyasanam (isvara kritajnaartam). Perfect
sadhana chatushtaya sampatti is impossible, but one should aim to
maintain it in its essentials.
The state of Vedanta is found established on every level when individual
life is naturally upheld by the four principle qualities of Vedanta-Viveka,
Vairagya, Shat Sampatti and Mumukshatava. Maharishi explains that
these qualities cannot be attained by attempting to practice them.
The Viveka, quality of in-depth discrimination is the hallmark of ethical
human mind. If one attains vairagya, one is genuine to best of his or her
intentions, the capability of discerning truth from falsehood keeps
improving and progress happens. Shatak Sampatti acts as basic ethical
managerial qualities. Mumukshutva brings a strength of character in a
soul and leads to be ethical. In the modern times, the mental and ethical
strength has been worsening rapidly individually or in any social group.
We need to inculcate our younger generation with ethical values so that
the individuals are strong enough to survive the psychological or social
distress and frustrations. Let us try to be ethically intelligent and add
ethical excellence to our social values and make a stronger generation!

9.5.1. Viveka: ← Jent

Viveka stands for Understanding of Concepts. Let's call it Intelligence. The

ability to distinguish truth from falsehood is Viveka. With Viveka, one
should put efforts to understand and analyse Self through contemplation.
There are three stages which are Alert (Jagrit), Dream (Swapna) and Sleep
(Sushupti). There are four bodies:(1) Gross Body (Sthula Sharir) that we
observe. (2) Subtle Body (Sukshma Sharir) consisting of 5 Vital Forces
(Prana), 5 Sensing Powers, 5 subtle forms of Nature (Sukshma Bhoot),
Mind (Mana) and Intellect (Buddhi). This stays with soul even after death
and continues into next life. (3) Causal Body (Kaarana Sharir) that causes
deep sleep. This is derived from Prakriti or Nature and is same for all
souls. (4) Superior Body (Tureeya Sharir) that forms the connection with
Ishwar and brings us access to His reservoir of infinite happiness. This
stays with soul during Mukti also and enables it to enjoy bliss of Ishwar
in utmost capacity. There are 5 layers over soul that is 'I' which are
different from us, the Panchkoshas: (1) Annamaya Kosh: The external
body made of skin, flesh and bones (2) Pranamaya Kosh: The system
which ensures transportation of vital air. These include 10 kinds of
Prana) (3) Manomaya Kosh: Mind (Mana), Ego, Inherent powers of actions
like speech, locomotion, grasping, excretion and reproduction (4)
Vijnanamaya Kosh: Intellect (Buddhi), Memory (Chitta), Inherent powers
of sensing like hearing, touch, smell, see and taste (5) Anandmaya Kosh:
Sense of pleasure, affection, more or less pleasure.) M

The employees must strive for internal development rather than only
specialize in skill and proficiency. They should sharpen their mind and
intellect. Pure heart and mind would influence and sustain enduring
values as a basis for improved effectiveness in the organization. [Six
qualifications for a manager are Uddhyamam saahasam dhairyam
bhuddhi sakti paraakramam shadethey yathra varthanthey daivam
thathra prakaasayeth: where the six qualifications of entrepreneurship,
facing any challenges, courage, wisdom, power, capacity to thrash out the
obstacles exist, the blessings of the divine power will automatically be
there Bhagwad Gita explains viveka in the 3rd Chapter Skhetra-
Skhetragnya Yoga. This is the first chapter in the third part of Gita i.e.
Gnana Kand or Jnana Yoga,

Ethical immunization thoughts:

There is not a single merit of the virtuous which is not branded as a

defect by wicked men, modesty is counted as dullness. Religious practices
ostentation, honesty as dissimulation, valour as mercilessness,
meditation as lack of intelligence, gentleness of speech as feebleness,
prowess arrogance and as strong power of expression garrulousness.
(Bhartruhari neetisataka)

9.5.2. Vairagya:

Vairagya or Detachment. To reject the desire to achieve whatever is

temporary, impure, inanimate and cause of sorrow and replace them with
enthused resolve to achieve the permanent, pure, animate and cause of
ernal bliss, after due application of Viveka or Intellect is called Vairagya. A
person who doesn't have passion for some pleasures does not mean that
the fellow doesn't have a passion for anything. He is passionately in love
with the truth of life. Anyone who doesn't hanker after the pleasures got
out of some extraneous conditions has some understanding because of
which this outlook has been brought about. The 2015):
perceptions of that individual include (Swami Paramarthananda, (1) The
awareness that all extraneous pleasures are momentary.

(2) The input-output ratio of energy & the end result is extremely high
and therefore the proposition is not worthwhile.

(3) All self-centred activities result in making the mind more gross and
inert.

(4) With detachment there is possibility of love in relationships rather

than dependence.

(5) There is greater appreciation of beauty and truth of something because

of detachment.

(6) Detachment brings in freedom and fearlessness.

(7) Detachment brings anand.

(8) Dependence on extraneous pleasures amounts to affirming our sense

of limitation.

(9) Discrimination of Permanent and Impermanent automatically results

in changed perceptions regarding that which is impermanent. Ethical
immunization thoughts: Dependence is sorrow. Self-dependence is
happiness. This discrimination shows the difference between happiness
and sorrow. (Manusmruti - 4/159)

That which is permanent should be something which is already available

and therefore something to be known and not to be got through by any
action. Whoever sees the above facts will be blessed with vairagyam.
Yajurveda 19.30 puts it marvellously: "When you make the resolve, you
become eligible immediately. When you maintain your eligibility through
your deeds, you get the positive results in terms of happiness,
achievements, satisfaction etc. When you see the positive results, your
faith increases further and you enhance your deeds even more. When the
faith becomes unflinching, you achieve the ultimate truth or bliss." Basic
Principle is simplest: Accept truth and reject falsehood proactively.
Because falsehood is cause of grief and truth is cause of bliss. Sinful
activities (Adharma or Paapa) cause grief and Virtuous activities (Dharma
or Punya) cause bliss.

9.5.3. Shatak Sampathi: hamak bad thing away.

Shatak Sampatti or 6-Fold Formula includes property of six qualities. (1)

Shama or developing the tendency to constantly keep our self (our soul)
and mind away from Adharma (bogus actions that do not lead to Mukti),
to Dharma (virtuous deeds) (2) Dama or developing the tendency to refuse
conducting any bad deed (that does not lead to Muktilechery, fraud,
cheating, hatred, lust, adultery, ruthlessness, frustration etc.) through
our sense and work organs and indulge in virtuous actions like self
control, peace, compassion etc. (3) Uparati or staying away from people
who are wicked, fraudulent or immoral (4). Titiksha or staying resolved in
pursuit of ways and means of Mukti regardless of insults, praises, losses,
gains in the mundane world. (5) Shraddha or having full faith on our
inner-voice, wisdom of Vedas and other truthful texts and people, after
having evaluated through Viveka. Shraddha does not mean blind faith in
the imaginary, but full passion in pursuit of what has been understood to
be true. Doubt or unnecessary skepticism is the recipe for destruction (6)
Samadhana: is mental balance, equipoise and calm which give a balanced
inner life. Perfect concentration ensues when samadhana comes about as
it is the fruit of the other five. The mind gets settled in its source and does
not wander aimlessly, bringing about mental stability and poise. TMMP.

The Taittiriya Upanishad is the most hortatory of all the Upanishads. Its
tone is didactic, and it lists a number of virtues to be observed. To respect
the law, to tell the truth, to practice penance, self-control and tranquillity,
to practice numanism and to procreate to multiply the race are the
important virtues.

Aapyaayanthu mamaangaani vaak praana chakshu srothra

balamindriayaani cha sarvaani: For undertaking all the missions let our
manager's words, soul, eyes, ears, functional organs become strong.
Managers require self-coordination and intellectual intelligence. This
inner intelligence brings us Veda, which is the ancient Indian term for
deep wisdom and cognitive knowledge of the highest reality. The
application of this inner
intelligence is Yoga in the deeper sense of the term, which union,
integration and coordination of all the parts into a means single organic
flow

9.5.4. Mumukshutva:

Mumukshutva refers to Desire for Mukti. An intense yearning for

liberation, it is the fourth of the main qualifications. If one is equipped
with the other three, this unwavering focus and desire for liberation will
be natural. Mumukshutva should be steady, unflickering and of a
burning type. If one feels one does not have this burning mumukshutva,
one should work hard to practice the other three which will give rise to it
naturally. This Mumukshutva brings a strength of character in a soul
that can amaze mundane people. Unlike hunger or thirst or suffocation
that creates pain for soul, Mumukshutva brings a level of happiness that
one cannot imagine otherwise. Mumukshutva itself is the most wonderful
state to have in this world. And its destination is even more wonderful!
 INDIAN ETHOS AND PERSONALITY
DEVELOPMENT

10.1 PERSONALITY DEVELOPMENT:

Indian philosophy gives a lot of importance to the development of

integrated Personality. The integrated personality aims at developing the
whole or total human being. It refers to a personality which integrates the
various dimensions of the personality into a balanced and integrated
being Unlike the modern definition, the personality in India was not
limited to having only to the thinking and behaving. It was a combination
of healthy body and mind. The mind faculty was further divided into
healthy intentions and actions. So a person who is said to have a good
personality was someone who had a healthy combination of body and
mind. People gave lot of importance to physical fitness hence practice of
Yoga was widely seen. The physical stamina also was much greater then.
Whether it was a dharma following characters like Arjuna, Bheema,
Balrama, many rishis, etc. or adharma following characters like
Duryodhana, Keechak, Dushasana etc. all were very strong and had a
great inclination towards physical fitness.

Just not limiting to milder terms of feelings and thoughts, Indian ethos
was related to stronger terms like intentions in the context of personality,
Intentions and actions were the base of personality development. All the
intentions and actions were attributed to the karma factor. A personality
of a person was determined on the basis of the karmas one earns which
were determined in relation to the combination of both intentions and
actions.

10.1.1 Meaning and Definition of Personality: The word 'personality' has

been derived from the root Latin word persona, which means a mask that
was used by actors on their faces while acting in the open drama in
ancient times. Personality can be defined as a dynamic and organized set
of characteristics possessed by a person that uniquely influences
cognitions, motivations, and behaviours in various situations. Personality
is the sum total of what we are. It reflects our views, characters, beliefs,
attitude, knowledge, abilities etc. We act/ behave/think in a particular
way because values, ethics and cultures determine to a very large extent
or personality.

According to Britannica, Personality is a characteristic way of thinking,

feeling, and behaving. Personality embraces moods, attitudes, and
opinions and is most clearly expressed in interactions with other people.
It includes behavioural characteristics, both inherent and acquired, that
distinguish one person from another and that can be observed in people's
relations to the environment and to the social group.

Kaliappan & Karthikeyan (1993) define personality as "the dynamic entity

governing oneself and others for development". According to them
personality dimensions can be classified under two major headings.

Governing oneself Assertiveness

Self-analysis

Self confidence

Stress coping ability

Emotional adjustment

Social concern

Value and culture

Governing others Leadership skills
Impersonal
relationship
Communication skills
ROLE PERSONALITY AND TRUE PERSONALITY
ROLE PERSONALITY TRUE PERSONALITY

(1) We term role personality as our (1) True personality refers to what
role model. we are i.e. It indicates or own
personality.
(2) Role personality has certain
personality traits which we try to(2) We always try to manipulate
incorporate in our life. our personality but in the end it is
our personality which gets
(3) We try to create a swot analysisreflected.
of role personality and try to fit
ourselves in that range. (3) We always try to bridge the gap
between our personality and role
(4) We always try to keep our rolepersonality.
personality in focus and act
accordingly to his role i.e. We try (4)
to True personality can be
fit ourselves in his/her role. modified and can be improved.

(5) Role personality continues to

establish themselves a role model
(5) Sometimes our own personality
for others and thus hardly any
keeps on changing due to external
scope for them to get manipulated.
control, but in the end if leads us
to confusion.

10.1.3 Determinants of personality development: The determinants of

Personality development were mainly

Intentions and Actions. It could be further explained by 4 combinations of

these intentions and actions:

(1) First: intention is right and the action is right then it is the best of all
karmas. E.g. You want to help poor and needy people and you help them.
It is best of all karmas.
(2) Second: intention is right and the action is wrong is also a good
karma. E.g. You want your child to be a better person and you discipline
her/him by scolding at times to shape her/him well. Though the action of
scolding seems wrong but your intention if is free from any negativity and
is completely pure, then it is a good karma too.

(3) Third: intention is wrong and the action is right would be a bad karma
nonetheless. E.g. You want to cheat the other person and you are being
very sweet to them just for the sake of it. Here though you appear to be
good but you have malice inside then it would be a bad karma
irrespective of your good action.

(4) Fourth: intention is wrong and the action is wrong would be the worst
of all karmas. E.g. You are jealous about someone and you do things to
harm them. It goes without saying here that it is the worst karma. This
was a very big lesson from the wise men of India that intentions count the
most. Actions and intentions if both are good then the end result would
be the best. Let us understand these points with reference to Ramayana
and take 4 characters as examples: (a) Bharata (b) Vibhishana (c)
Mantara (d) Ravana.

(a) Bharata is a perfect example of intention is right and the action is

right. Bharata always loved Lord Rama his elder brother and as soon as
knowing about how his mother coaxed his father to send Rama into exile,
he was ashamed and dejected to the core. He didn't want to be the ruler
of the Kingdom Ayodhaya. He disowned the throne but when Rama
insisted on following his Dharma, Bharata ruled the kingdom as a
sanyasi. He ruled for 14 years just as a representative of his elder
brother. He could have ruled the kingdom as a king but he ruled it as a
sanyasi as he didn't want to enjoy in palace when his brother was
suffering in forest. As soon returned, he happily returned back the throne
and the as Rama kingdom with due honour. Here the intention was to do
what is right and the action was also in place. That's why Bharata is still
remembered as a great person, brother and king.

(b) Vibhishana is a proper example for intention is right and

the action is wrong. The dharma of a brother is to support his elder

brother. But Vibhishana went against his dharma. He fought on the side
of Lord Rama against Ravana. Then why Vibhishana is considered to be a
great soul? Because though he fought against his brother, his intention
was to support the truth and justice. To kidnap a married woman and to
force her to marry was the worst of all crimes. Though Vibhishana tried to
reason out with Ravana, the later was in no mood to accept and release
Sita. As a righteous man it was his duty to respect the dignity of women
and stand for justice and truth. With that intention in mind, he went
against his brother. The intention of standing for truth and justice makes
Vibhishana a hero.

(c) Mantara is a wonderful example of intention is wrong and the action is

right. Mantara was jealous of Rama's glory and wanted Bharat to be the
Her intention was filled with malice strong enough to ruin the entire
Ishvaku dynasty. Her action of being a loyal servant, friend and genuine
well-wisher to Queen Kaikeyi though seemed good but was due to
personal motive of getting more recognition and control in her hands. Her
action seemed as if she cared for Kaikeyi and Bharata the most but it cost
them the death of King Dasharatha and 14 years of pain and distress for
each and every member of the Royal family. So no matter how good one
comes across to us, their intention is the decider of their karma.

(d) Ravana is the ultimate example of intention is wrong and the action is
wrong. Though he was approached by Shoorpanaka to avenge her insult,
Ravana didn't go to Rama's cottage for avenging her. He was powerful
enough to go and fight Rama and Lakshamana. He had pushpak Vimana,
he had Kumbakarna and Vibhishan, Meghnath and so many Rakshasa
armies. He could have gone straight away and attacked. Rama and
Lakshmana were only two. But yet Ravana didn't choose to attack them
but decided to kidnap Sita. It was more out of his own lust of obtaining
Sita that he went to the Rama's cottage in the forest that too in the garb
of a Sanyasi. His intention was of lust and his action of kidnapping her
and forcing her to marry him was a crime too. So no matter he was so
learned, a powerful king and a great devotee on Lord Shiva, nothing could
save him from his own bad karmas. Our intentions and actions both
count in the personality development. Let us all strive to have the best of
intentions and actions!
10.1.4 Traits to be developed by manager:

The following traits need to be developed: (1) Authoritarianism:

Authoritarian tends to be rigid in their positions, place high moral value
systems and are strongly oriented towards conformity to rules and
regulations. They naturally prefer stable and structured work
environments, which are governed by clean rules and procedures.

(2) Locus of control: Locus of control refers to an individual's belief that

events are their within one's control or are determined by forces beyond
ones control. These personality traits are manifested in different
behaviours, which are significant to managers.

(3) Machiavellianism: Machiavellianism, a term refers to an individual's

propensity to manipulate people. In jobs that require bargaining skills or
where there are substantial rewards for winning, Machiavellianism
performs better.

(4) Achievement orientation: Managers with a high need to achieve

continually strive to doing things better. They want to overcome obstacles,
but they want to feel their success or failure is due to their actions.

(5) Self-esteem: Managers should have a high self-esteem. People with

high self-esteem believe that they have abilities to undertake challenging
jobs. They tend to choose uncongenial jobs than those with low self-
esteem. High esteems are more satisfied with their jobs.

(6) Risk taking: High risk taking managers make more rapid

decisions and use less information in making their choices.

(7) Straightforwardness and simplicity: It refers to an individual's ability

to adjust his or her behaviour to external factors. The high self-monitor is
capable of putting on different "faces" for different audiences, Managers
high in self-monitoring can show considerable adaptability in adjusting
their behaviour to external situational factors.
(8) Managers should be emotionally stable:
Managers should have a very cordial relation with others in the
organization and he should build harmonious environment in the
organization.
He should have an excellent rapport with his superiors, peers as well as
his subordinates in the organization.

He should be stable enough i.e. Instead of getting evaluated by others he

should gain importance by his own views.

The decisions taken by an emotionally stable managers are rational an

anxiety levels are low.

An emotionally stable manager has detached involvement towards his

work and he is not worried about the consequences of actions i.e. His
actions are rational.

So we can conclude that:

(a) The western view talks about various personality traits which are
found in the Indian context:

(a) Passive personality: e.g.: Bhisma & Dhronacharya showed their

behaviour during Draupadi vastraharan.

(b) Aggressive personality: e.g.: Duryodhana & Dushashan.

(c) Manipulative personality: e.g.: Shakuni. (d) Assertive personality:

Krishna.

(b) The other traits that are found in the Indian context are:

(a) Respect: The respect for others as well as elders and youngsters can be
figured out as a distinct personality

trait in the Indian context. (b) Trust: Indians do trust easily and very fast
on others.

(c) Emotion: Indians are very much emotional in nature and feelings affect
them.
(d) Straightforwardness and simplicity: The

straightforwardness and simplicity in the life of an Indian can be clearly

seen as a special personality train in the Indian context.

(e) Perseverance: This is a unique feature of a personality trait found in

Indians and along with it. Indians have a sense of high and deep thinking.

10.1.5 Integrated personality:

Integrated personality refers to a personality which integrates the various

dimensions of the personality into a balanced and integrated whole. The
integrated personality aims at developing the whole or the total human
being. The development of personality has engaged the attention of
philosophers around the world from ancient times. An integrated
personality is flexible, strong, and organized as well as balanced.
Characteristics of well integrated personality are:

(1) They maintain good health practices with regard to nutrition, sleep,
rest, physical activity, personal cleanliness and hygiene, which promote
healthful living.

(2) They have some insight into and understanding of their

motives, desires, weaknesses and strong points. (3) They have a clear
understanding of their environment and of the forces with which they
must deal.

(4) They plan ahead; but do not fear the future. They have the capacity to
face realities rationally and objectively.

(5) They have a sense of personal worth.

(6) They have faith in their ability to succeed.

(7) The live in the world of realities and not in fantasies.

(8) They have developed the capacity to tolerate the frustration

and disappointment in daily life.

(9) They show emotional maturity in their behaviour. They don't go to

pieces as a result of their fears, anger and worries.

(10) They can distinguish between what is right and wrong.

(11) Concerned with social welfare.

(12) They get along with all and Have sense (13) They are stable and
dependable.

of humour.

Without referring seven sins Gadhiji had referred we can't close the
discussion of integrated personality as it is the dire necessity of our
society to develop positive aspects of the same. Mohandas Karamachand
Gandhi, our father of nation, one of the most influential figures in modern
social and political activism, considered these traits to be the most
spiritually perilous to humanity.

(1) Wealth without Work.

(2) Pleasure without Conscience.

(3) Science without Humanity.

(4) Knowledge without Character. (5) Politics without Principle.

(6) Commerce without Morality.

(7) Worship without Sacrifice.

10.2 INDIAN ETHOS AND PERSONALITY DEVELOPMENT:

Personality is the sum total of what we are. It reflects our views,

characters, beliefs, attitude, knowledge, abilities etc. We
act/behave/think in a particular way because values, ethics and cultures
determine to a very large extent or personality. Bhagwad Gita has
identified different personality models/traits/behaviours in the Indian
context:

Tamasic: living with the values which are utterly selfish, ego-centred
motives, dull and meant to satisfy only personal interest.

Rajasic: living with tendencies which are extremely passionate and

ambitious, dynamic in nature but centred to fulfilling selfish desires.
Motives slightly nobler but centred on selfish etc.

Sattvic: the attitude and motives are selfless, morebalanced and

discrimination based on higher values.

Ethical immunization thoughts:

Non-crookedness is the primeval quality of Dharma; non-ambiguity that

of Artha; non-attachment, that of Kama; and non-rebirth, that of Moksha.
(subhashitavali - 2643)

10.2.1 Purushartha Model:

One of the characteristic of Indian culture is Purusharthas. The Mission

of Life. Purushartha means and connotes the aims, mission or purpose of
life. These four Purusharthas comprise man's aspiration. Purusharthas
are four in number impact and significance will be lost to a significant
extent. For getting happiness which is the ultimate end of the satisfaction
of all needs and desires the man does 4 kinds of efforts (Purusharthas)
according to Vedanta Philosophy.
Dharma → Rectitude & Righteousness

Artha → Money & Wealth

Kama → Desires & Needs

Moksha Liberation of the Spiritual Core

The secular goals of Artha and Kama are integrated into the model within
the bounds of Dharma or ethico-moral propriety and moskaha or
liberation of the inner spirit-core.

For getting happiness which is the ultimate end of the satisfaction of all
needs and desires the man does 4 kinds of efforts (Purusharthas)
according to Vedandda Philosophy.

Dharma → Rectitude & Righteousness

Artha → Money & Wealth -

Kama → Desires & Needs

Moksha → Liberation of the Spiritual Core

Positive and modern interpreters of this system view, like Vivekananda

sum up the message pithily: Every act is a spiritual prayer, every step is a
pilgrimage. To put it in another way, the key task of management in any
secular aspect of life is to transform and elevate it into a sacred process.
Otherwise, secular life is subject to entropic degeneration under cover of
exterior gloss. Simple Living, High Thinking is exiled and its placed by
'Complex Living, Low Thinking'.

(1) Dharma (Efforts to satisfy Artha and Kama generated wants ethically):
Dharma is the first element in the scheme of Purusharthas. In its
abstract conception, it means the underlying fundamental low of one's
being, that which holds a thing together, makes it what it is, prevents it
from breaking and changing into something else. The purpose of Dharma
is stability of society, maintenance of social order and general welfare of
mankind. Dharma is "Sadhya" as well as "Sadan", i.e. The means to
achieve the remaining phases of Purusharthas (Artha, Kama and Moksha)
and also it is an end in itself. This is a unique characteristic of Dharma.

Ethical immunization thoughts:

No shastra is more valuable than the Vedas; no preceptor greater than

the mother; no gain better than Dharma and no penance more effective
than fasting. (Mahabharatam - 104/65)
(2) Artha (Efforts for getting necessities of life): The first things a man will
try to get in his life are food, clothing and shelter. These are the basic
necessities of life for his existence. For getting them fulfilled, the man
works and gets money through which he can satisfy his basic needs.
Apart from this, a man wants to acquire various things that he does not
possess and also wants to protect those things that he already possess.
These are the desires felt at physiological level.

Ethical immunization thoughts

Those who are slaves of desire remain slaves of the entire world. But
those who have enslaved desire, the whole world are at their feet.
(kavitamrutakoopakam - 27)

(3) Kama (Efforts for mental satisfaction): When physical needs are
satisfied, there arises the need of the mind, desire for mental pleasure,
desire for satisfaction of mind. This is described as Kama in Indian
Philosophy. It is basically delight in creativity and creativity is rooted in
human nature.

Ethical immunization thoughts:

One who has a disorganized mind, one who has no comprehension of

true? Dharma and who has a butterfly-mind will not achieve wisdom.

(Dharmapadam - 3/6)

(4) Moksha (Efforts for eternal happiness): The fourth and the last of the
Purusharthas is Moksha. It is the Param Purushartha, i.e. it is not
mundane, it is purely spiritual in nature. It is such a stage where the soul
is no longer subject to the effects of Karma and is freed from the
possibilities of its taking further bodies in future lives on account of the
consequences of such karma. It is described in Vedanta as limitless
happiness. No gain in the world can satisfy this requirement because
every worldly gain is limited. This quest of mankind is placed at the
highest level of needs. It requires the consideration in motivating
personnel, because there must be some people in every organization who
are thinking in this direction.
Maslow describes his need hierarchy theory and goes upto the level of
Self-Actualization need. Though Maslow also explained later on
"Transcendence of Ego Self, Selfishness, Ego-Centering, etc. When we
respond to the demand character of external task, causes, duties,
responsibilities towards others and the world of reality", Vedanta
Philosophy goes one step ahead and states a need for achieving limitless
happiness. It further states that this is a natural desire as physiological
needs are and every natural desire in this universe does have a solution.
E.g. Hunger and thirst are natural desires, so food and water are provided
by nature. Breathing is also a natural requirement, for which air has been
provided

So we can conclude that Purushartha is the satisfaction of the whole

man. It is the integrated pursuit of values in human life the ethical
(Dharma), economic (Artha), Sensual (Kama) an the spiritual (Moksha).
Man should not practice Dharma, Kama & Artha exclusively but all the
three must be used in harmonious way. First part of the day must be
Dharma, second part for economic activities (Artha) and the third part
(night) for Kama.

The Vedas prescribe a life style for the fulfilment of the 4 Purusharthas.
This scheme of life prescribed for the benefit of the whole humanity for
fulfilling the purusharthas is called Varna Ashrama Dharma or Varna
Ashrama Vyavastha. Here Dharma or Vyavastha mean the scheme or
pattern of life. This Varnashrama Vyavastha consists of two separate
schemes Varna Vyavastha and Ashrama Vyavastha.

Human being is a part of the society, therefore he cannot social harmony

and live happily. The word social harmony can also be taken to mean
national harmony, communal harmony, ecological harmony etc. Varna
Vyavastha is the scheme meant for the maintenance of social order. Even
though an individual's relationship to the society is of utmost importance,
the person's personal need also has to be taken care of. Without a proper
balance of the individual's personal and social life, a harmonious living in
this world is not possible. The scheme which takes care of the individual's
personal life is called Ashrama Vyavastha. The word Varna indicates a
class or particular group in the society.
10.2.2 Chathur Ashram Life Concept (Ashrama Vyavastha): am P

The four Varnashrams

are Brhmancharyashram, Grihasthashram, Vaanprasthashram,

Sanyasashram. We shall deal in detail with the Ashrama Vyavastha. Here,
the word ashrama means a stage of life which is based on the spiritual
evolution level of the individual. The scriptures talk about 4 ashramas viz.
The Brahmacharya Ashrama (the life of a bachelor/student), Grihastha
Ashrama (the life of a householder), Vanaprastha Ashrama (the life of a
forest-dweller) and finally Sanyasa Ashrama (the life of a monk). = +

The Varna Ashramas are just a description of the stages of a human life
on Earth. Traditionally, the life of a Hindu is divided into four Ashramas
(phases or stages).

The first part of one's life, Brahmacharya, the stage as a student, is spent
in celibate, controlled, sober and pure contemplation under the guidance
of a Guru, building up the mind for spiritual knowledge.

Grihastha is the householder's stage, in which one marries and satisfies

kama and artha in one's married and professional lives respectively. The
moral obligations of a Hindu householder include supporting one's
parents, children, guests and holy figures.

Vänaprastha, the retirement stage, is gradual detachment from the

material world. This may involve giving over duties to one's children,
spending more time in religious practices and embarking on holy
pilgrimages.

Finally, in Sannyasa, the stage of asceticism, one renounces all worldly

attachments to secluded find the Divine through detachment from worldly
life and peacefully shed the body for Moksha.

The Brahmacharya Ashrama is devoted purely devoted to learning. Here,

a person is taught the scriptures and in addition to it, he is also taught
the nuances of the profession he is going to undertake like
administration, warfare, etc. In the Grihastha Ashrama, a person
concentrates on getting Preyas i.e. fulfilling his material goals viz. Artha,
Kama and Dharma and gradually prepares himself for Sreyas i.e. Moksha.
Gradually he moves on to concentrating more and more on Sreyas and
less and less on Preyas. This stage is the Vanaprastha Ashrama. Finally,
a person relinquishes all his material desires and concentrates only on
Sreyas (getting Moksha) in the Sanyasa Ashrama. Thus the aim is to
gradually make a person shift his importance from achieving material
goals to attaining moksha. Following the Varnashrama scheme a person
can attain Moksha.

Ethical immunization thoughts:

What is Dharma? Compassion towards all beings. What is happiness?

Health. What is friendship? Fellow-feeling. What is learning? That which
brings liberation. (Subhashitam - 17-/769)

10.2.3 Sarvangi vikas or sarvatomukhi pratibha: Qualities required for

development of a personality, sarvangi

vikas or sarvatomukhi pratibha are:

Atmavishwas (self-confidence): self-confidence is a must in each and every

individual. "can do" attitude must be developed in every individual.

Para samman (reverence for all creation): an individual must have

reverence for nature, man, animal, etc.

Sahas (daring): an individual must have the daring to face challenges and
accept everything that is new and sudden

whether it is a new thought or a sudden circumstance etc.

Dhairya (patience): 'slow and steady wins the race'. The attitude of "wait"
must be developed. Results always take time. A person must have
patience. He must not do things in a hurry, as 'haste is waste'.

Nischaytmakta (decisiveness): an individual must be decisive and not

indecisive. A person must have nirnay shakti and nischayatmak buddhi.
Abhyasu vrutti (readiness to learn): readiness to learn and curiosity to
learn go hand-in-hand. They help an individual gain knowledge, resulting
in the development of the individual.

Straightforwardness and simplicity: a person should be straightforward

and simple in life if he wants to develop. A person must know how to
adjust in any situation. Satata (continuity): he must be a constant and
consistent

learner. Perseverance: he must have perseverance and deep-thinking.

Sportsman spirit: he must learn to accept failures just as he

accepts success.

Audarya (generosity): a person must have a big heart and not a narrow
one.

Sahanshilta (tolerance): he must have the quality of

tolerating any human being and any situation. Tyagi (sacrificing): he must
be a tyagi. He must learn to sacrifice his personal interests for a cause.

In Indian ethos, the development of integrated personality focuses on all

dimensions, including physical, emotional, intellectual and spiritual
dimensions. Mahatma Gandhi explained this as an all-round drawing out
of the best in a child and manbody, mind and spirit. Rabindranath Tagore
defined integrated personality development as the all-round growth and
development of the individual in harmony with the universal.

10.2.4 Concept of Vasudhaiva Kutumbakam:

Vasudaiva kutumbaka is a Sanskrit phrase to assert that the whole world

is one single family. The concept of Vasudhaiva Kutumbakam is an is an
integral part of the Hindu Philosophy and originates from Hitopadesha.
The concept is originated from three Sanskrit words:

(1) "vasudha" Means the earth;

(2) "Eva" Means indeed is; and

(3) "kutumbakam", means family.

Awareness of self focuses on raising one's level of consciousness to the

extent that a person forgets about differences of self with others and
treats everyone like a family 'Vasudhaiv Kutumbakam'. This concept
treats all the people of the world, irrespective of race, religion and place of
residence as members of one grand universal family. There was a built-in
mechanism for development from below and within. This helps in
developing tolerance and unity in diversity. India being a multi-ethnic and
multi-linguistic country has survived with phenomenon on emotional
intelligence of mangers. Concept of this intrinsic family is not based on
competition; it is based on co-operation, love and affection and give and
take. It is a unit wherein the duties are as or even more important as
rights. The same is the case with the concept of community. If
globalization enriches some and impoverishes others, it goes against the
family norms. 10.2.5 Thirukkural:

Thirukkural written by the Tamil poet Thiruvalluvar consists of 1330

couplets, all intended to develop an integrated personality. It covers all
aspects like power of Righteousness, Speaking pleasantly, Hospitality,
Gratitude, Avoiding vain speech and back biting, Being compassionate,
Truthfulness, Avoiding anger, Renunciation, Listening, Wisdom, Knowing
the strengths, Not being lazy, Perseverance, Rapport, Being courteous,
Serving people, Greatness, Simple-mindedness, Possessing propriety, etc.

A few of the couplets are shared here on:

(1) Adopting the right means: What is acquired with other's tears, goes
away with your tears; good deeds, even if begun with losses, will yield
fruits later on. Though successful, they yield nothing but pain, when
deplorable deeds are done rather than being shunned.

(2) Avoiding anger: Those who yield to anger are as good as dead; those
who've shed anger are in effect saints.
(3) Avoiding Backbiting: To wear a deceitful smile in one's presence but to
slander him in his absence slaughtering his reputation, is more harmful
than refuting all this is virtuous and doing unrighteous deeds.

(4) Charity: Do they not know to enjoy the joy of giving, those loveless
people, who keep their wealth only to lose it.

(5) Compassion: The world belongs to those who do their duty

unfalteringly, while being compassionate. Being compassionate and
patient, even with those who hurt us, is a quality, most admirable.

(6) Greatness: Eminent in stature, but not eminent indeed, is no

eminence. Lowly in stature, but not lowly indeed, is no lowliness.

(7) Hospitality: The Goddess of wealth will reside happily with someone
who attends to his guests with a smile on the face. (8) Impropriety: There
is nobody more evil than who pretend to

be ascetics when their hearts haven't renounced desire. Doing

misdeeds in the guise of an ascetic is like a hunter capturing birds from

behind the bushes. (9) Listening: Unless one is an intense, attentive aural
learner, it

is unlikely that one will be have a humble tongue.

(10) Not being lazy: Procrastination, neglect, sloth and slumber: these
four are the ship that is boarded lovingly by habitual losers. It is unlikely
that the lazy will prosper, even if they inherit the riches of an Emperor.

(11) Power of Righteousness: Righteousness is all about

removing the four flaws envy, desire, anger and harsh words. (12)
Truthfulness: External cleanliness is brought about by water; inner purity
is evident in truthfulness.
10.2.6 Yoga Sutras:

The Yoga Sutras of Patanjali explain eight steps towards self

improvement. Some of these steps include:

(1) Yama: Yama deals with self-restraint. Yama includes: Ahimsa

Restraint from harming other beings. Satya Restraining from falsehood, in
thought, word and deed. Asteya Restraining from desire to take what does
not belong to oneself. Brahmacharya Restraint from waste of energy in
body, mind and speech. Aparigraha Restraint from hoarding and greed.

(2) Niyama: Niyama deals with multidimensional values. These include:

Saucha Cleanliness and purity of body, mind and thoughts. Santosha
Refers to self-contentment. Tapas Burning desire for spiritual path.
Swadhyaya Intellectual development through self-study. Iswara
Pranidana Surrender to the Lord.
(3) Asana: Maintenance of the body through proper postures and exercise.

(4) Dharana: Refers to concentration of the mind. (5) Samadhi: Samadhi

is the state of spiritual equanimity.

Patanjali also states that there are five hindrances which block one's
personal development. Those are avidya (ignorance), sense of personality
(mistaken identification of our mental awareness), desire, hate and sense
of attachment.

10.2.7 Taittiriya Upanishad:

The Taittiriya Upanishad provides an elaborate convocation address used

in ancient Indian gurukulas (schools of learning) which provides
guidelines for developing integrated personality:

(1) Speak the truth. Practice righteousness. Make no mistake about

study. There should be no inadvertence about truth. There should be no
deviation from righteous activity.

(2) There should be no error about protection of yourself. (3) Do not

neglect propitious activities.
(4) Do not be careless about learning and teaching. There should be no
error in the duties towards the gods and manes.

(5) Let your mother be a goddess unto you. Let your father be a God unto
you. Let your teacher be a God unto you. your Let guest be a God unto
you.

(6) The works that are not blameworthy are to be resorted to, but not the
others.

(7) Charity should be done with sincerity, modesty and sympathy and
given in plenty. Then, should you have any doubt with regard to duties or
customs, you should behave in those matters just as the wise men do,
who may happen to be there and who are able deliberators, who are
adepts in those duties and customs, who are not directed by others, who
are not cruel, and who are desirous of merit. This is the injunction. This
is the instruction. This is the secret of the scriptures. (Taittiriya
Upanishad, I. xi. 1-4).

10.2.8 The Bhagavad Gita:

The Gita provides guidelines for various dimensions at the physical, inter-
personal and emotional levels. According to Lord Krishna, the personality
development happens through by

following the five things: Know your True Self, Follow your

purpose in life, Take action, Build experience and Meditate.

10.2.8.1 Know Your True Self:

In Krishna's first teaching to Arjuna, he explains that the material world

you perceive with your five senses is not the true expression of reality.
Knowing the true self is what would be real wisdom and that alone can
help in building or developing the personality further. To focus on
understanding the real self is highly important. Krishna reminds Arjuna:
"The impermanent has no reality; reality lies in the eternal. Those who
have seen the boundary between these two have attained the end of all
knowledge. Realize that which pervades the universe is indestructible; no
power can affect this unchanging, imperishable reality. The body is
mortal, but he who dwells in the body is immortal and immeasurable.
Therefore, Arjuna, fight in this battle. (C2, v 16-18)" The Reality is that
there is no impermanence. The soul has no destruction. When you truly
embody this understanding, it becomes impossible to harbour doubt,
insecurity, or fear. In living from the level of your soul, your thoughts,
speech, and actions embody the essence of pure unbounded spirit,
fearless, sure of itself, and courageous in all things.

10.2.8.2 Follow Your Purpose in Life:

Krishna then goes on to remind Arjuna to follow his dharma, or his

purpose in life. "Considering your dharma, you should not vacillate. For a
warrior, nothing is higher than a war against evil. The warrior confronted
with such a war should be pleased, Arjuna, for it comes as an open gate
to heaven. But if you do not participate in this battle against evil, you will
incur sin, violating your dharma and your honour. (C2, v 31-33)" Here
Krishna encourages Arjuna to follow his dharma (duty) of a warrior is to
fight. For a warrior nothing is greater than fighting against the evil. It is
like opening the gates to heaven. But are you whose duty is to engage in
righteousness, do not join this fight against evil, then you would lose your
dharma and honour and incur sin instead.

While this passage may sound as if Krishna is advocating violence, the

battle described is actually an internal one in which you are called upon
to seek out the causes of your own ignorance. When you pursue and fulfil
your dharma or purpose in life, you feel driven, deliberate, and purposeful
in what you do. Following one's purpose in life leads to developing the
integrated personality.

10.2.8.3 Take Action: IMP.

Krishna reminds Arjuna that he is here in this world to take action.

You have the right to work, but never to the fruits of work. You should
never engage in action for the sake of reward, nor should you long for
inaction. Perform work in this world, Arjuna, as a man established within
himself without selfish attachments, and alike in success and defeat. For
yoga is perfect evenness of mind. (C2, v 47-48). In work lies your
jurisdiction, not in its fruits at any time. Do not regard yourself as the
cause (sole, independent or natural) of work or its fruit, nor let your
attachment to be in action. One has to perform the work without any
attachments and expectations of both success and defeat.

Self-doubt, worry, and anxiety are the results not of action, but of mental
turbulence, compulsive over-thinking, and analysis paralysis. When you
fail to act, and get caught up in the endless "what if" loop, nothing is
accomplished and you only doubt yourself more. If you act, however, you
will either accomplish your goals and find fulfilment, or fail, but learn
from the experience. This lesson teaches you to not just sit on the
sidelines of life and wonder, but to take action and own the
consequences.

10.2.8.4 Build Experience:

Krishna says: "Arjuna, now listen to the principles of yoga. By practicing

these, you can break through the bonds of karma. On this path, effort
never goes to waste, and there is no failure. Even a little effort toward
spiritual awareness will protect you from the greatest fear. (C2, v 39-40)".
Equipped with the knowledge of Karma yoga, one can cast away the
bondage of karma. There is no loss in the practice of Karma yoga. Even a
little of karma yoga saves one from the great fear of samsara.

Krishna points out that every action leaves an impression, but only
through disciplined practice are you able to improve. When you take
action, you build up a surplus of experiences. Your skills grow and you
become more capable. You develop the know-how, the understanding to
navigate your activities with skill and ease This is a fundamental key to
Personality development regular, dedicated practice.

10.2.8.5 Meditate:

Finally, Krishna teaches Arjuna the profound knowledge for tapping into
the wisdom of yoga: meditation. Krishna describes those established in
this wisdom like this: "Neither agitated by grief nor hankering after
pleasure, they live free from lust and fear and anger. Established in
meditation, they are truly wise. Fettered no more by selfish attachments,
they are neither elated by good fortune nor depressed by bad. Such are
the seers. (C2, v 56-57)" He whose mind is not depressed in sorrows, who
is indifferent to pleasures, who is free from craving, fear, and anger, is
said to be sage of steady mind, habituated to thinking on the self. He on
all sides (in matters pleasant) has no attachment towards anything
neither good or bad, neither welcomes nor loathes them, his knowledge is
habituated to the thinking on the self is said to be a seer.

Through the practice of meditation, the voices of doubt, indecision, fear,

and worry soften to distant whispers, ultimately fading away entirely. In
addition, meditation allows you to have direct experience of your soul the
infinite, immortal, unbounded, pure spirit. Stepping into this field sets
you free from the need to seek the approval of others.

When you make regular contact with your true self, the soul the field of
infinite consciousness you experience self-confidence as your ground
state. From this state of self-referral, you know intuitively that you can
accomplish anything.

These five lessons are helpful tools to develop one's personality.

10.2.9 Jainism: Anuvrat movement:

Anuvrat means a small or diminutive vow. No vow, truly speaking, is

either small or great. What is meant by a 'small vow is a vow that is not
accepted in its fullness. The term Anuvrat is derived from the Jain ethics.
The Anuvrat Movement aims at offering the common man the universally
acceptable principle of life so that the practice of essential religion may
grow and the narrowness and intolerance associated with the so-called
forms of religion may diminish. The aim of the Anuvrat Movement is to
ensure that life becomes pure, that truth and honesty govern the daily
activities of the people and that the moral basis of life widens itself. The
Directive Principles of Anuvrat are:

(1) Developing human unity.

(2) Developing the feeling of coexistence.

(3) Developing rectitude of behaviour.

(4) Developing the technique of introspection.

(5) Developing right standard in society.

(6) Developing trust in the purity of means.

(7) Developing will power and self-restraint.

(8) Developing communal harmony.

(9) Developing Inner purity.

(10) Developing fearlessness, objectivity and truth fullness.

(11) Developing non-attachment.

(12) Developing an awareness of the limits of individual possession and

consumption.

(13) Developing a process of bringing about transformation of

consciousness and emotional state.
Anuvrats
Students anuvrats (1) I will not resort to unfair examinations.
means in the

(2) I will not take part in violent agitations end

destructive activities.

(3) 1 will not use obscene language, will not

read pornographic Literature, and will not see
obscene movies.

(4) I will not use intoxicants Class Anuvrats.

(5) I will not resort to unethical practices in

electives.

(6) I will be courteous towards my parents and

teachers.
Teacher anuvrats (1) I will help as much in the building of
students'
character as in their mental development.
(2) I will not resort to unfair means in helping
students pass the examinations.

(3) I will give no place to party politics in my

educational institution; nor will I encourage my
students to take part in it.

(4) I will not use intoxicants.

(5) I will cooperate in expanding the Anuvrat

Movement.
Businessmen’s (1) I will refrain from adulteration and from
anuvrats selling counterfeit goods.

(2) I will not indulge in underweight or false

measuring.

(3) I will not trade in or undertake

import/export of goods and articles banned by
the State.

(4) I will not go back on my pledge to return

articles under my custody or mortgaged by
others.
Officers employees
anuvrats (5) I will not indular in hoarding.

(1) I will not accept bribes.

(2) I will not abuse my authority.

(3) I will not deliberately make delays or do

Workers anuvrats injustice in the exercise of my duties.

(4) I will not use intoxicant.

(1) I will work with devotion.

(2) I will not take part in violent agitations or

destructive activities.

(3) I will neither drink nor smoke, and will not

use intoxicants.

(4) I will not indulge in gambling.

10.2.10 Buddhism: Eightfold Path:

Gautama Buddha revealed the Four Noble Truths and the Middle Way,
the latter also being known as the Eightfold Path. Buddha says: "We are
what we think. All that we are arises with our thoughts. With our
thoughts we make the world. Speak or act with a pure mind and
happiness will follow you as your shadow, unshakable."

Following his enlightenment, the Buddha began to teach what he had

realized. He described the Four Noble Truths: (1) suffering is an
unavoidable reality in human life; (2) the source of suffering is craving or
desire, and the bad karma it creates; (3) the craving that leads to
suffering can be destroyed; (4) the Middle Way is the path to eliminate
craving and suffering.

The Buddha taught us how to do that: by following the Middle Way. The
Middle Way is also known as the Eightfold Path, because there are eight
aspects to it: (1) right knowledge, (2) right intention, (3) right speech, (4)
right conduct, (5) right livelihood, (6) right effort, (7) right mindfulness,
and (8) right concentration.

A hierarchical series of steps like this is reminiscent of Maslow's

hierarchy of needs. In Buddhism, we must begin with an understanding
of how things really are, an understanding of the four noble truths,
impermanence, and inter-being (right knowledge). We must then develop
the right intentions, to want to be compassionate, selflessly detached,
loving, and non-violent. Once we have developed a helpful to state of
mind, we can choose to refrain from lying, gossiping, swearing, and other
misuse of language (right speech).

We can avoid doing things that are immoral, irresponsible, cruel, or illegal
(right conduct), and we would not choose a career which required us to do
any such things (right livelihood). Then we would be able to focus our will
on avoiding any unhealthy states of mind, and on eliminating them
quickly should they arise (right effort). Finally we could become more
aware of our sensations, feelings, minds, and bodies (right mindfulness),
so that we might focus on the discipline necessary to continue our
practice of the Middle Way (right concentration). 10.2.11 Bodhidharma:
IMP

Bodhidharma (c. 440-528) is recognized as

the monk responsible for bringing Zen Buddhism from India into China,
He was also present during the construction of the Shaolin Temple.
During his time at Shaolin Temple he is most famous for spending nine
years in meditation, staring at the wall of a cave. He is also credited with
developing Kung-Fu, the well-known martial arts technique, so that the
temple monks could protect themselves from bandits. His teachings
which help in personality development includes:

(1) Many roads lead to the path, but basically there are only two: reason
and practice.
(2) Evil deeds result in hardships and good deeds result in blessings.

(3) The mind is the root from which all things grow if you can understand
the mind, everything else is included.

(4) Worship means reverence and humility it means revering your real self
and humbling delusions.

(5) All the suffering and joy we experience depend on conditions. But
while success and failure depend on conditions, the mind neither waxes
nor wanes.

(6) As long as you look for a Buddha somewhere else, you'll never see that
your own mind is the Buddha.

(7) And Buddha is the person who's free: free of plans, free of cares.

(8) Not engaging in ignorance is wisdom. MP.

In all the great books and philosophies of India, one thing is clear that
each scripture strives to build the overall personality of an individual. The
main focus is on integrated personality development. The Panchatantra
tales as well as the Jataka tales which were told to kids right from the
very young age are full of moral values. That's because it was widely
believed that value education is the foundation of a strong personality.
Without values, a man is still an animal.

Apart from the value education, physical education and control on senses
also were very important. That's why yoga, pranayama and dhyana
(meditation) played very crucial role in the personality development. They
help in teaching flexibility, mind control, discipline, self-confidence, etc.
which is again strong pillars in personality development.