INDIAN ETHOS AND VALUES

FOR MANAGEMENT
No. Credits a) ae
Course Objectives

To help the students describe how Indian ethos has contributed to

Management & Organizations.
To understand the concept of ethics of Indian context and
philosophy.
To explain the art of living, enriched by wisdom and value.
To understand and view the concept of business by ethics and
value.
To understand the Indian perspective on functions of management.
To throw light on personal growth by self-management as per the
Indian context.
 Course Outcomes

Relate Indian Knowledge and its contribution to management

eey) Comprehend the incredible, timeless, universal nature of Indian ethos
and values
Appraise and implement Indian ethics and values in life and business

Analyze the different Indian perspectives on functions of

management
ere) Apply the concept of personal growth by self-management as per
the Indian context.
Resources

Recommended Textbook: -
> Nandagopal, Ajith Shanker, Indian Ethos and Values in Management, Tata Mcgraw Hill, 2010
Suggested Reference books: -
Khandelwal Indian Ethos and Values for Managers, Himalaya Publishing House, 2009
Biswanath Ghosh, Ethics in Management and Indian Ethos Vikas Publishing House.,2009
Management by Values, Oxford University Press, New Delhi, 2008
AS Sanjeev, Parul Khanna, Ethics and Values in Business Management, Ane Books Pvt. Ltd.,

Rao. A. B, Business Ethics and Professional values, Excel Books, 2000

Additional Learning Resources: -
httos://iksindia.org/
Muniapan, Dr Balakrishnan & Satpathy, Biswajit. (2010). Ancient Indian wisdom for managers: the
relevance of Valmiki Ramayana in developing managerial effectiveness. Int. J. of Indian Culture
and Business Managemert. 3. 645 - 668. httos://doi.org/10.1504/IJICBM.2010.035670
L. Kaipa, P. (2014), "Making wise decisions: leadership lessons from Mahabharata", Journal of
Management Development, Vol. 33 No. 8/9, pp. 835-846. https://doi.org/10.1108/JMD-06-201 4-
0061
Bhattacharjee, A. (2011). Modern management through ancient Indian wisdom: Towards a
MW itae paradigm. PURUSHARTHA-A journal of Management, Ethics and Spirituality,
 NDIAN ETHOS AND
VALUES FOR
MANAGEMENT
Indian Model of Management: Need, Purpose
What do we mean by
Ethos? Indian Ethos?
m “Ethos” means ‘the distinctive spirit of a culture or
an era’.
It also can be defined as the set of beliefs of
community of a region.
Indian ethos can be regarded as “ethos of the
nation’.
It is mainly the philosophy of managing as well as
governing the self and the society.
It focuses Upon discipline and wisdom asexpressed
in the holy books and ancientscriptures like Vedas,
Gita, Upanishads, Mahabharata, Quran and Bible.
Indian Ethos in Management

= Indian Ethos in Management refers to the values

and practices that the culture of India
(Bharatheeya Sanskriti) can contribute To service,
leadership and management.
= These values and practices are rooted in
Sanathana Dharma (the eternal essence), and
have been influenced by various strands of
Indian philosophy.
Background - Indian
Management

Think Global Act Local

Extremely diverse and rich social, cultural and

economic landscape

Universal Problems and Practices(solutions)are different

and we need different solutions to local problems

The formation of IIM and other management institutions

Indian Model of
Management-Meaning
» |t indicates the unity between the Divine
(The Divine means perfection in
knowledge, wisdom, and power),
Individual self and the universe.
=» The holistic aoproach of management Is
based on the spiritual principle of unity,
oneness, and non-dual concept.
 ndian Ethos And
Values For
Management
Indian Model of Management and Relevance of
Indian Ethos
VEDA model of leadership
& Management

Spint of Capital is not important

Dharma Driven Artha -'spiritually guided materialism’

represents a balanced approach to development.

Western Ethos-individualism & self interest where as

Eastern Ethos favor loksangraha or the primacy of
collective interest
 VEDA model of leadership & Management
|

PANCHA KOSHA = Indian model foundation are

based on three important theories
The Integrated system 1. Panchkosh -panchmukhi vikas-five
LnEmotions
aan and
fold holistic
ict]
development (physical,
i

Dislikes, Fears& psychological, mentological,

aa KS i intellectual and spiritual
Energetic Field Wisdom/Higher 2. Theory of Chaturvitha purushartha-
Aura/Bio-magnetic Mind
field Inner conscience, (Dharma-ethical, Artha-material,
Nadis, Chakras inner voice, values,
belief systems, Kama-sensualand Moksha-spiritual
eae dimensions)
t a’ 3. Theory of ThriGunas- Tamsik-
Physical body ee
Being with self,
selfish/self-interest, Rajasik-
i a
nerves, organs, body itso
_ Nature enlightened self-interest and Satvik-
arte MA Wd
ANANDAMAYA- Bliss
enlightened collective interest

Based on Taittreya Upanishad written >2000 yrs ago

These are not water tight compartments, but merge into one another.
 Eternal Human Values
=
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O

= Individual Society Organization

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Q. Pachakosha Purusharartha Triguna
)
aS) =
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uD) od)
a 0) Physica .
c Ethical
Y
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Psychological .
Material
Self-Interest

ads = Mentological
Intellectual
Sensual
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.
Enlightened Self-Interest
.
Enlightened Collective Interest
0 ae
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Spiritual
—_
©
©
ae) Individual & Society
oO
= Ad

Holistic Development and Management

 VEDA model of leadershio &
Management
m V-Vision = Raj yoga
m E-Enlightenment = Gyan yoga
™ D-Devotion = Bhakti yoga
= A-ActTion = Karma yoga
1.Karma Yoga: Doing your karma - intention and action - selflessly without having
any desire or attachment for the result. Example - Bhishma Pitamah.
2.Bhakti Yoga: No resistance and complete surrenderto God by understanding that
you're not doing the action, the action is being done through you by God. Example -
Meera.
3.Raja Yoga: Devoting your life to meditation through which you gain
enlightenment. Example - Gautama Buddha.
4.Jnana Yoga: Gaining highest of knowledge and wisdom through spiritual texts to
attain salvation. Example - Shankaracharya.
Corporate Rishi Model

= Corporate Rishi Model, where in Rishi leadership Its

defined in terms of leader's ability to Re-see the
things, events and actions around him or her in
new perspectives.
=» Narayanmurthy and Premji, etc. They are the
‘Corporate Rishis’, hence the model Is referred to
as Corporate Rishi Model (CRM)of Leadership.
5K - Model of
Corporate Rishi
= 1.Karta: Action
Performer/Decision Maker
2.Karma: Action

3.Kutumbh: Organization as
Family
4.Karuna: Compassion or, the
Human Touch
5.Kesri: Sacrifice & Self Discipline
Vijigsnu Model of Leadership

® Vijigshu Model of Leadership (Kautilaya): Vijigsnu means

Vijaya(victory)ikshuk (desirous). Thus, leader must be
desirous of victory. Developed in the context of ‘Kingdom
Management’, model required the king or the leader to be
self motivated and driven by ‘victory’ orientation.
m Vijigsnu uses the persuasion(sam), economic
incentive(dan), power division(b/hed)and punishment
(danda)as instruments to achieve his objective of
loksangraha(welfare of the world). In this model,
power(danda) is fo be used for loksangrahd 1.e.,
enlightened collective interest and not for self-interest.
/ An Indian
Model for
Corporate
Development Human Welfare (Loksangraha)
(1)

Shubh-labh (2) Nishkama-karma (3)

| | Avoidance | |
z of extremes
r
Work is worship (4) 7) Self - Development (5)

U | i
Organization as Family (6)
Need and Relevance of Indian Ethos
 Relevance of Indian Ethos

= Maintaining Holistic Universe

» All minds and materials are considered to be deeply interconnected.
= Sacrifice and love are considered to be the only ways fo lead a purposeful
life
= Aims at living a meaningful life and making the best of if.
= Elucidating (Explaining) Motivation
m Describes the idea of motivation in a holistic manner
= Considers motivation as an integral element of all beings.
= General Welfare
® Which means that human should not only consider their interest but also the
interests of others and the society.
 .......Relevance of Indian Ethos

=» Unique Work Culture

» The concept of work can be regarded as sadhana or worship; and dharma
and karma are considered to be the same.
» Dharma refers to performing the duty and no specific religion as such.
Therefore, ‘karma’ is required to achieve ‘dharma’.
® Dharma is a Sanskrit word that means law or judgment. Karma is the sum of
all of a person’s actions through alll his lives, past and present.
™ These actions are considered in relation to that person's dharma, and
whether or not that person fulfilled the duties dictated by his dharma.
=m Evenness of Mind
® According to this philosophy, the means and ends hold the same
importance.
 Relevance of Indian Ethos

= Self Development
= Those managers who believe in self develooment and
hold an integrated personality can effectively manage
the enterprise through collaboration and teamwork.
» A holistic attitude in this regard can be adopted by
developing a higher consciousness which will help in
bringing forth the divinity in humans.
= It also helps in ensuring excellent and perfect results at
the workplace.
 Relevance of Indian Ethos

= Promotes Concentration
=™The mind can be controlled by means preached by
Vedanta.
This results in increasing the levels of Productivity,
efficiency and concentration in individuals.
=|t has nothing to do with renouncement.
= The Gita rightly reflects this philosophy. Asper It, “you
have to be aman of action, so do not run away trom
your action or Karma but the same should be done
according to your Dharma”
 Relevance of Indian Ethos

= Establishing Value System

= Most of the social vices have emerged due to our
deteriorating value system.
= Conventional values have taken a back seat in this
technology-oriented modern world of competition and
globalisation.
= Therefore, there Is an immediate need fo readopt the
ancient Sanatan system of cooperation, integrity, honesty,
harmony, non-violence and truth.
= The philosophy of ‘sarva-dharm-sambhav’ which involves
a secular ethos, need to be promoted.
 NDIAN ETHOS AND
VALUES FOR
MANAGEMENT
Management in the Indian Socio-political
Indian Wisdom

Ekam Sat Vipra Bahuda Vadanti (Rig Veda

1.164.46): ‘Truth Is One, Told Variously By The
Wise’
asato ma sadgamaya
tamasoma jyotir gamaya
mrityorma amritam gamaya
Om shanti shanti Shantih
Lead me from the unreal fo the real, lead
me from darkness fo light, lead me from
death to immortality.
The Relevance of Indian Ethos—
Spirituality At Work
The culture of this land gives tremendous importance to yogic
spirituality — achieving the highest levels of freedom.

The scriptures suggest that the one who stands above the slavish
dependence on the world of objects is the one who is independent.

One has to master the senses and all other faculties.

One should not be the slave of the senses, nor of the whims and

fancies of emotions and passions.

Management In The Indian Socio-
political Environment
India’s social and political milieu was much influenced by religious
thoughts.
The culture that cultivates the farms of human hearts is Indian
culture (Bharatiya Sanskriti).
Nurturing values like truth, righteousness, peace, love, and non-
violence Is true in Indian culture.
Taittir'yya Upanishad exhorts one to revere mother, father, preceptor,
and guest as if each one were God:
Matru devo bhava

Pitru devo bhava

Acharya devo bhava

Athithi devo bhava
Rulers who demonstrated
exemplary leadership
= Emperor Harshavardhana (590 AD-657
AD)- ‘A remarkable value-underpinning for
such a complete king as Harsha was,
when still quite young, his reluctance to
ascend the throne.’ — Excerpt from
Spirituality in Management: Means or End¢
Harshavardhana was well known for his
religious tolerance, able administration
and diplomatic relations. He had also
maintained diplomatic ties with China.
Hiuven Tsang, the famous Chinese traveller
had also visited India during his reign and
written vividly about the social, economic
and religious conditions under his rule.
Rulers who demonstrated exemplary
leadership
Ashoalen
= King Ashoka, also known as Ashoka the Great. Ashoka ruled
the Maurya Empire in the 3rd century BCE. He is remembered
for his exemplary administration, promotion of Buddhism,
and his efforts towards social welfare and peace.
Ashoka was initially known for his military conquests and
expansion of the Mauryan Empire. After the Kalinga War,
Ashoka renounced violence and sought to govern his empire
on the principles of non-violence, compassion, and moral
conduct.
His administration was marked by policies that aimed to
promote social welfare and religious tolerance. He
implemented various measures for the welfare of his subjects,
including the establishment of hospitals, veterinary clinics,
and the construction of roads and rest houses for travellers.
He also issued edicts promoting religious tolerance and
encouraging respect for all faiths.
On Management and Administration
Front

= \|ndia Is the birthplace of Arthashastra

™ Kautilya, the author of Arthashastra, was a teacher at the University of

Taxila (Monastery of Taxila), and can be considered as one of the finest
management thinkers the world ever produced.

= He played a vital role in establishing the first pan-Indian empire during the
rule of Chandragupta Maurya, the founder of the Mauryan empire.

= All the administration was handled by Chanakya, while Chandragupia

focussed on war.
 INDIAN WORK ETHOS AND PRINCIPLES
OF INDIAN MANAGEMENT
Some of the credos that influence India’s work ethos are:
= Paropakaaraartham idam sareeram (The human body is intended to do only
good and serve others)
Atmano mokshartham jagat hitayacha (For the liberation of the self and the good
of the world)
Yagnayacharatah karma (Work has to be done in the spirit of yagna or sacrifice)
Parasparam bhavayantah sreyah param avapsyatha (Serving together to attain
the highest good and welfare of alll)
Yogah karmasu kaushalam (Dexterity & Excellence in action is Yoga)
Satyam naasti paro dharmah (There is no dharma higher than truth)
Sva-dharme nidhanam sreyah, (That duty which arrives natural to one is the most
important)
Na hi kaschit ksanam api jatu tisthaty akarma-krt (Ii is impossible to remain
without doing work, even for ad moment)
INDIAN ETHOS AND VALUES
FOR MANAGEMENT
Distinct Features of Indian Ethos
Nachiketa

® Nachiketa is a central figure in the Katha Upanishad, an

ancient Indian scripture that delves into profound spiritual
and philosophical themes.
His story revolves around his quest for knowledge and the
Ultimate truth about life and death.
= The story begins with Nachiketa, a young boy, questioning his
father Vajashrava's sincerity during a sacrificial ritual.
™ Angered by his son's questions, Vajashrava impulsively sends
Nachiketa to Yama, the god of death.
 Nachiketa arrives at Yama's abode and waits for
. three days. Impressed by his patience and
Meeting Yama determination, Yama offers Nachiketa three
boons.

For the first boon, Nachiketa asks for his father's

anger to be pacified and to be welcomed back
home.

For the second boon, he requests knowledge

about a sacred fire ritual.

For the third boon, Nachiketa seeks to Understand

the mystery of what happens after death.
Yama's
Teachings
® Initially, Yama tries to dissuade Nachiketa by offering him
material pleasures instead.
»® Nachiketa, however, insists on spiritual knowledge,
leading Yama to teach him about the nature of the self
(Atman) and the path to liberation (Moksha).
Conclusion

® Nachiketa returns to his father, enlightened by the profound

knowledge imparted by Yama.
= This timeless tale underscores the impermanence of material
possessions and the enduring quest for self-realization.
™ Nachiketa's story serves as a reminder of the significance of
seeking wisdom and understanding the true nature of the Self.
=» Divinity of all souls.
=™Human existence as the ultimate truth of life. The
human soul should be given the utmost importance
 Arjuna’s Dilemma

= Equilibrium between Desire and Lack of Desire: Arjuna faces a

moral dilemma on the battlefield of Kurukshetra, torn between his
duty as a warrior and his aversion to killing his own kin. Lord Krishna
teaches him the importance of performing one's duty without
attachment to the results, a state known as "Nishkama Karma’
(selfless action).
Balance between Religious and Secular Thoughts: The Gita
advocates for "Karma Yoga" (the path of action), which
harmonizes worldly duties with spiritual growth. It encourages
engagement in worldly activities while maintaining spiritual
wisdom.
Harmony between Materialistic and Spiritual Worlds: Lord Krishna
emphasizes the concept of "Sthitaprajna" (a person of steady
wisdom), who remains balanced and undisturbed amidst the
dualities of life such as pleasure and pain, gain and loss.
 Conclusion

= Nishkama Karma (Selfless Action): "You have a right to perform your

prescribed duties, but you are not entitled to the fruits of your actions.
Never consider yourself to be the cause of the results of your activities,
nor be attached fo inaction.’ (Bhagavad Gita 2.47)
> sthitaprajna (Steady Wisdom): "A person who is not disturbed by the
incessant flow of desires—that enter like rivers into the ocean, which is
ever being filled but is always stil--can alone achieve peace, and not
the person who strives fo satisfy such desires.” (Bhagavad Gita 2.70)
= Balance in Life: ‘He who is temperate in his habits of eating, sleeping,
working, and recreation can mitigate all material pains by practicing
the yoga system." (Bhagavad Gita 6.17)
= Equilibrium or Balance
™ Refers to stability
= Perfect stability between
desire and lack of desire,
religious and secular
thoughts, materialistic and
spiritual world etc.
 ™ Because Trishanku was a good
Trishanku Swarga king, his soul was eligible to enter
Devalok.
= The king had been promised a
place in Svarga (the abode of the
celestial deities) by the sage
Vishvamitra.
= However, he wanted to enter it
with his body and requested the
sage Vasishtha to perform the
yagna fo enable this.
™ Due to the power of the sage's
ceremony, the king ascended to
the gates of Svarga.
On the way...

The devas reported this to Indra, who angrily kicked

Trishanku from the abode, sending him hurtling towards
the earth.
Vishvamitra was able to halt his fall mid-way during his
descent, and so the king was left suspended in the air.
Indra opted to create a new Svarga below his own Svarga
as a compromise, just for the residence of Trishanku.
In retort, Vishvamitra created a new Indra and devas to
occupy the new heaven with the king.
Terrified of the powers of the sage, Indra relented, and
personally carried Trishanku to the real Svarga on his own
golden vimana.
Conclusion

» Trishanku embarked on a harsh penance to achieve this,

neglecting his kingly duties and causing suffering To his
people.
» Ultimately, he fails in his attempt and learns that true
fulfillment comes from fulfilling one's dharma (duty) in the
right way, with a balance between worldly pursuits and
spiritual growth.
= Balance between Personal and Professional Life
™Believes that the world is good for those who are good
themselves. For this reason, a person should manage
and maintain a perfect work-life balance.
Indra and Virochana

¢ Indra, the king of the gods, represents the

ego and desires for power and control.
Virochana, an Asura king, represents the
potential for enlightenment and connection
with the divine.
Indra, threatened by Virochana's growing
power, tricks him into building three magical
cities: one in the sky, one on earth, and one
underground. However, each city lacks a key
element, preventing Virochana trom
achieving complete dominion.
The missing
element...
» The missing element is the knowledge of
the Atman, the immortal essence or pure
consciousness that dwells within every
being.
= This knowledge emphasizes the
interconnectedness of all things and the
underlying unity of existence.
Conclusion

= True power and fulfillment come not from external

control, but trom recognizing the divine spark within
oneself and extending that awareness fo others.
= If promotes values of cooperation, mutual trust, and
Universal brotherhood, as everyone shares this potential
for cosmic Consciousness.
= Pure or Cosmic Consciousness
™Focuses on the belief that every individual has a
divine element which belongs to the pure or
consciousness
= This encourages values like Co-operation,
mutual trust, universal brothernood and
common welfare
Possesses immense knowledge of
warfare and possesses powertul
celestial weapons.
However, despite his impressive
knowledge and skills, he falls short
due to flaws in his character.
Mistake of letting his pride kill his
honour.
He knew that Duryodhan was
wrong but he kept supporting him.
He knew that Pandavas were right,
but his anger that Draupadi didn't
chose him.
Lost Character¢

= Pride: Karna's immense pride in his abilities

blinds him to his shortcomings and hinders him
from learning from others.
Loyalty: While loyalty is a valuable trait, Karna's
unwavering devotion to the manipulative
Duryodhana leads him down a destructive
path.
Dishonesty: Karna's resort to deception,
especially regarding his true parentage,
creates a sense of injustice and fuels the
conflict.
Conclusion

= Despite his knowledge and skills, Karna's flaws ultimately

lead to his downfall.
= True power and respect come from a strong moral
character.
=™ Knowledge without integrity becomes a tool for
destruction.
= |t is a reminder that a person's character Is their ultimate
wealth and defines their legacy.
= Significance to Character
™ Considers the character to be more important than
knowledge.
=|t is the ultimate wealth and power
 Vyadha Gita
™ A young sannyasi goes to a forest, where he meditates and practices
spiritual austerities tor a long time.
» After years of practice, one day while sitting Under a tree, dry leaves
fall on his head because of a fight between a crow and a crane. The
angry sonny cs had developed yogic powers and burnt the birds with
is mere look.
» Shortly thereafter, he goes to a house, begging for food. Here the
housewife who was nursing her sick husband requests the sannyasi to
wait. To this, the sannyasi thinks, "You wretched woman, how dare you
make me wait! You do not know my power yet", to which the
housewife says that she Is neither a crow nor a crane, to be burnt.
Vyadha Gita
m The sannyasi is amazed and asks her how she came
to know about the bird.
™ The housewife says that she did not practice any
austerities and by doing her duty with cheerfulness
and wholeheartedness, she became illumined and
thus could read his thoughts.
» She redirects him to a dharma-vyadha (meaning, the
righteous butcher) in the town of Mithila and says that
ne dharma-vyadha would answer all his questions on
arma.
= The sannyasi goes to see the vyadha and
overcoming his initial hesitation, listens to his
teachings, which is referred to as Vyadha Gita—and
even puts them into practice.
 Dharmavyadha

Dhramavyadha - "righteous butcher." He was a

man born into the profession of hunting and
butchering animals.
Dharmavyadha's dedication to his duty
(dharma): He performed his work with utmost
cadre and followed ethical practices.
Respect for All Work: All honest work is valuable
and worthy of respect.
True piety lies not in one's profession but in the
sincerity with which one performs one's duty.
= Work is Worship
™Believes in the philosophy of “work is worship".
It considers all work as valuable and
respectable
Rama's Exile
= Rama: The rightful heir to the kingdom of Ayodhya, Rama is
known for his unwavering commitment to dharma
(righteous duty).
™ King Dasharatha's Promise: Bound by a promise made fo his
second wife Kaikeyi, King Dasharatha is forced to send
Rama into exile for fourteen years, despite Rama being the
ideal king.
= Fulfilling Duty: Though devastated by the
Unjust exile and the separation trom his wife
Sita and brother Lakshmana, Rama prioritizes
his duty to respect his father's promise above
his own desires and comforts.
Focus on Responsibility: Throughout the exile,
Rama faces numerous challenges but never
wavers in his commitment to dharma. He
orotects those in need and upholds
righteousness even in difficult circumstances.
Conclusion

= Importance of fulfilling one's duties and

responsibilities, even when faced with personal
hardship.
= True nobility lies in prioritizing dharma over
personal gain or privileges.
= Duty and responsibility
= Does not focus on rights and privileges.
» Mainly interested in individuals’ responsibilities and duties.
Samudra Manthan

Seeking Immortality: The churning of the cosmic ocean by both

gods and demons, aiming to obtain Amrita, the nectar of
immortality.
This pursuit of Knowledge represents the human desire to overcome
mortality and understand the deeper secrets of existence.
Consequences of Knowledge: The churning unleashes various other
powerful and potentially destructive forces along with Amrita.
This highlights the potential dangers associated with the pursuit of
knowledge without proper understanding or ethical considerations.
= Divine Intervention: Lord Vishnu, the preserver god,
intervenes in the churning to ensure a balance Is
maintained.
™ This suggests the importance of divine guidance or
wisdom in navigating the complexities of knowledge.
™ Beyond simply seeking knowledge of the creator there
are the consequences, limitations, and importance of
responsible use of knowledge In understanding both
creation and the self.
= Knowledge
™Knowledge of the creator.
™Knowledge of the creation.
Ekalavya
™ Ekalavya was a young prince of
the Nishadcha tribes, known for
his unmatched dedication and
self-motivation.
He aspired to become the
greatest archer in the world
and sought to learn under the
tutelage of Dronacharya, the
renowned guru who taught the
Pandavas and Kauravas.
However, Dronacharya, bound
by his promise to Arjuna to
make him the greatest archer,
refused to accept Ekalavya as
his disciple.
 Dedication and Self-
Motivation

™ Undeterred, Ekalavya created a clay idol of Dronacharya and began practicing

archery with unwavering commitment. He considered the idol as his guru and
practiced diligently, honing his skills through sheer determination and self-discipline.
is self-motivation led him to excel in archery, surpassing many of his contemporaries.
One day, while the Pandavas were hunting in the forest, they encountered a dog
whose mouth was filled with arrows in such a way that it couldn't bark, yet was
unharmed. Astonished by this feat, they sought the archer responsible and found
Ekalavya practicing. When asked about his guru, Ekalavya proudly pointed to the
clay idol of Dronacharya.
Upon learning of Ekalavya's unparalleled skills, Arjuna confronted Dronacharya,
reminding him of his promise. Dronacharya then approached Ekalavya and asked for
his right thumb as guru dakshina (a traditional offering to the teacher). Without
hesitation, Ekalavya cut off his right thumb and presented it to Dronacharya,
demonstrating his unwavering respect and dedication to his perceived guru.
Conclusion

= Excellence at Work: Ekalavya's story highlights the pursuit of

excellence through relentless practice and dedication, even
in the face of obstacles and rejection.
= Quality through Self-Development: Ekalavya's journey
Underscores the importance of self-develooment and self-
motivation. His achievements were the result of his personal
commitment to growth and excellence.
= Role of Self-Motivation: The story emphasizes that true quality
and excellence are possible through internal motivation and
perseverance, regardless of external recognition or formal
guidance.
= Excellence at work
= Believes that quality can be maintained by ensuring
excellence in the workplace
» Possible with the help of self-develooment and self-
motivation
 «Human existence as the ultimate truth of life. The human
Divinity of all souls. soul should be given the utmost importance

Distinct
Features of Equilibrium or *Refers to stability
* Perfect stability between desire and lack of desire, religious
Balance and secular thoughts, materialistic and spiritual world etc.

Indian
mares Balance between * Believes that the world is good for those who are good
Personal and themselves. For this reason, a person should manage and
maintain a perfect work-life balance.
Professional Life

*Focuses on the belief that every individual has a divine

Pure or Cosmic element which belongs to the pure or consciousness
*This encourages values like co-operation, mutual trust,
Consciousness universal brotherhood and common welfare
 Significance * Considers the character to be more important than
knowledge.

to Character elt is the ultimate wealth and power

=... Distinct Work is * Believes in the philosophy of "work is worship“. It considers all

Features of
work as valuable and respectable
Worship

Indian Duty and *Does not focus on rights and privileges.

mares
¢ Mainly interested in individuals’ responsibilities and duties.
responsibility

Knowledge
*Knowledge of the creator.
*Knowledge of the creation.

Excellence
* Believes that quality can be maintained by ensuring
excellence in the workplace
* Possible with the help of self-develooment and self-
at work motivation
INDIAN ETHOS AND VALUES
FOR MANAGEMENT
Indian Heritage in Business and Management
Indian Heritage in Business and
Management - Historical overview

7,500 BC - 4500 BC No reliable evidence in spite of an advanced civilisation

4,500 BC - 1900 BC Extensive and vigorous trade and commerce; Evidence

available with controversy surrounding dates

1,900 BC — 800 BC Sophisticated SRENI (Guild) system of managerial

tradition

800 BC - 300 BC Inter-Sreni arbitration enacted in 'Bhandagarika’

300 BC - 100 BC Maurya dynasty - impetus to corporate entities through the

development of codes, rules and professionalism; Buddhism encourages
Arthashastra and King Ashoka’s 'Human Rights‘ movement
Indian Heritage in Business and
Management

100 BC - 250 AD Increase in trade and commerce; Trade with Romans;

Structured, governed, and regulated business organisations

250 AD — 550 AD Gupta dynasty encourages rules and regulations to guide

managerial systems, accounting, etc.

550 AD - 1,000 AD Decline in international trade; Disappearance of Sreni

codes

1,000 AD - 1,750 AD Islamic influence on the sector ideas of trade and

commerce

1,750 AD -— 1,900 AD British system of corporate organisation introduced

Ancient Coroorate Forms

= The ancient corporate forms were termed variously as

gana (group), pani (sector), poga (entity), vrata
(service), sangha (organisation) and rigarna (trading).

= These forms had karya chintak (managerial leader),

sresthi (managers) and jetthaka (employers).
The Organisation
® Sangha - an organisational entity.
= The word ‘sangha’ can be associated with the Buddhist
prayer:
Buddham saranam gacchamit,
Dharmam saranam gacchamit,
Sangham saranam gacchamit.
® Participation in the activities of gd sangha was meant to
channelise an individual towards Buddha/Enlightenment.
® An organisation, in its ideal state, has the potential to
facilitate the highest self-growth.
PURUSHARTHA: GOALS OF LIFE
The scriptures offer guidelines on how ordinary human life can be
channelised to a life of purpose.
Referred to as Purushartha, these guidelines facilitate an individual to reach
the pinnacle of self-growth.
The scriptures of Bharat soeak about the four goals of life: dharma, artha,
kama and moksha.
= Dharma - living in consonance with creation and society;
= Artha -— generating wealth (of good education, health, character and material
wellbeing) for oneself and others;
™ Kama - saiisfying basic desires (a life of comfort, health, enjoyment and respect
for one’s family and community) and
= Moksha — attaining spiritual fulfillment or liberation

The Jain text Uttara-Dhyayana Sutra cautions, “The more you get, the more
you want; your desires increase with your means.”
The goals of Artha and Kama ore within the tenets of Dharma and Moksha.
 Build resilient
INDUSTRY, INNOVATION e
ANDINFRASTRUCTURE infrastructure, promote
inclusive and sustainable
industrialization and
foster innovation

Quality
EXPLORING QUALITY, IN THE INDIAN CONTEXT
Total Quality Mind/Management (TQM):

» ‘The first step is transformation of the individual.’- Edward

Deming

= ‘the most important things cannot be measured’ and

‘the most important things are unknown or unknowable.’
- Edward Deming
EXPLORING QUALITY, IN THE INDIAN CONTEXT
Total Quality Mind/Management (TQM): Detached
Involvement (nishkama karma)

= Detached Involvement?: individual focuses on the action rather than

becoming attached fo the results of the action

=» Detached involvement can contribute to the ‘quality of work-life’,

thereby increasing the effectiveness of practices like TQM,
appreciative inquiry, and Kaizen.
 Tulasi Das in Ram Charit Manas

oS dds TA aly fata GTS HLA |

Ud 6S TA Tels Ua URE ae FIP II
ular: -faena 4 $e os-das fay ot Do-elgaag tal ¢, fod da Stl ea aly Sl Ga Hl Sloar WO SU qu wl sl eu
ord SIl6 il
jada cétana guna dosamaya bisva kinha karatara.
samta hamsa guna gahahim paya parihari bari bikara..6..

God has created the universe consisting of animate and inanimate beings as partaking of both good and evil;
swans in the form of saints imbibe the milk of goodness rejecting water in the form of evil.
Thirukkural by Thiruvalluvar

GMer: 31
AMLiieyLd NFedveudpLd FaVILD AMS Hepn&
me
| ObSSwD ctouGeorn 2 uit se
= Excerpts trom Thirukkural by Thiruvalluvar — famous Tamil
Saint

» ‘Wealth earned through virtue and morals would bring

prosperity fo an individual and society, lack of It would
create trouble’- (Kural 31, 32).

= ‘property acquired by fraud would perish’- (Kural 283).

Detached involvement Attached involvement

s Psychological energy conservation s Psychological energy dissipation (burnout)

» Reactionless actions a Reactionful action
» Inner autonomy — Self-efficiency — s Dependence on external anchors — Comparison — Lack
Abundance mentality mentality
» Be in the world, but not of it # Be in the world and also of it
es Work commitment s Reward commitment
» Life enrichment e Job enrichment
s Work is an offering to divine a Competitive rivalry
Production philosophy in Indian Ethos

=» Creating a product/service that provides the consumer with the

maximum benefit.

= The creative process was meant to be carried out using the least
amount of resources, reducing the waste to the maximum, and
rendering the least harm to the environment.

=» Mahatma Gandhi has been quoted as saying, ‘There is enough for

every man’s need, but not enough for every man’s greed’.
Production philosophy in Indian Ethos

=” Ramana Maharshi, the saint from Arunachala, would pick grains of

rice off the ashram floor. Seeing this, his disciples understood the
necessity to appreciate every produce of nature.

= C2C Design — Cradle to Cradle Design- (Michael Braungart and

William McDonough)

= all materials used in an industrial/commercial process are seen as

either technical or biological nutrients

= Cow as a model for C2C

- INDIAN ETHOS AND VALUES
FOR MANAGEMENT
omics of giving
-Law of Karma
-Vedanta philosophy and wisdom
 Paris Olympics: Manu Bhaker wins bronze
= "Honestly, | read a lot of Gita. So what was going through my mind
is just do what you are meant to do. Just do what you are
supposed to do and just leave. Whatever the destiny, you can't
control the outcome of it. So in Gita Krishna says to Arjun that, you
Know, you focus on your karma and not on the outcome of the
karma. So only that was running in my head. | was like ‘just do
your thing, just do your thing and just let it all be’; Manu Bhaker
said after her medal win.
Production philosophy in
Indian Ethos
Creating a product/service that provides the consumer with the
maximum benefit.
The creative process was meant to be carried out using the least
amount of resources, reducing the waste to the maximum, and
rendering the least harm to the environment.
Mahatma Gandhi has been quoted as saying, ‘There is enough for
every man’s need, but not enough for every man’s greed’.
Ramana Maharshi, the saint from Arunachala, would pick grains of
rice off the ashram floor. Seeing this, his disciples Understood the
necessity to appreciate every produce of nature.
C2C Design — Cradle to Cradle Design- (Michael Braungart and
William McDonough)
= all materials used in an industrial/commercial process are seen
as either technical or biological nutrients
™ Cow as a model for C2C
THE ECONOMICS OF GIVING
Some of the credos that influence India’s work ethos are:
In Mahabharata, Bhishma to Yudhishtira, on duties and roles of Rulers:
The Shantiparva has an extensive section devoted to the Rajdharma for the
duties ofthe king and the government.
The duties of the King, were:
= (1) to please the people;
™ (2)to protect them;

™ (3) to seek their welfare;

™ (4) to establish all his subjects in the observance of their respective duties;
m= (5) to punish wrongdoers; and
=m (6) to practice the virtues of promptitude, energy, and truthfulness.
Tulasi Das on Giving ...

dq, aaley gee GIy |

wag uYe a
SAT Ta] & ots GAG; Fe
aa qd. p eg! 1 gl Upad - ad
' oe ul ofa oy y ut aT aa,
atl} ULsart~ae ud 4a aT
a St, 8) Ua, art
UTadaes of aa. aati:
eta, YT aq. aaqetrteG al’
GT usal ual et a. aqel z Prt a |
m Tulsidas says that gentlemen and trees with juicy fruits bear fruits for
others because people throw stones at those trees or gentlemen
from this side, but from the other side they give them fruits in return
of stones. The meaning is that no matter how badly someone
behaves with gentlemen, gentlemen always behave well with them.
Some of the credos that influence India’s work ethos
are:
Shubh Laabh
The wordsshubh and laabh are the first to be written
on the financial accounting registers of almost all THE ECONOMICS
commercial establishments; this happens just before
Deepavali, the time when the commercial year starts OF GIVI NG
as per the Indian calendar.
Shubh stands for auspicious/good and laabh means
gain/profit.
shubh laabh can thus be termed as profit attained in
O righteous manner e.g. profits accrued through the
sale of appropriate goods to customers at
— prices.
THE ECONOMICS OF GIVING
Some of the credos that influence India’s work ethos are:
On Happiness
Suramandiratarumulanivasah
Sayya Bhutalamajinam Vasah
Sarvaparigrahabhogatyagah
Kasya Sukham Na Karoti Viragah
Bhaja Govindam Bhaja Govindam.... Bhaja
Govindam(Verse 18) by Adi Shankaracharya
Oh, Fool! Give up your insatiable desire for earthly possessions;
be sensible and develop serenity and contentment. Be satisfied
and happy with whatever you may earn by the sweat of your
brow and whatever has destiny marked for your lot.
Sheltering in temples, under some trees, sleeping on the naked ground,
wearing a deerskin, and thus renouncing all idea-of-possession and thirst-to-
enjoy, to whom will not dispassion (vairagya) bring happiness?
The Economics Of Giving
= the concept of ‘giving’ has been intricately
linked to the ethos of a temple (Kshetra)
= the giving of knowledge (jnana daanam)
and the giving of food (anna daanam) are
two of the five regular practices of a temple
»® Bhagavatha states that God would not
accept/receive valuable offerings made by
people who are devoid of love and
compassion for others.
= The scriptures from India state ShadkRipus (six
enemies) — kama (desire), krodha (anger),
lobh (greed), moha (delusion), mada (pride)
and matsarya (envy).
Law of Karma

= The Sanskrit word karma (®#X _ 4H) has many meanings,

Including ‘action, ‘deed, ‘work, ‘intent, and ‘object’.
» The law of karmais the principle of cause and effect,
which iuaies that every acticn, whether physical or
mental, has a consequence.
® In the Buddhist tradition, karma Is action driven by
intention that leads to future consequences.
® In Hinduism, Shaivas believe that karma determines
whether people perform good or evil actions, and that
those actions determine a new creation.
 Law of Karma
Karma=action or deed

The karmic law holds that our actions are responsible

THE 3 TYPES OF KARMA for the experiences we undergo in the present as
well as in the future.

The portion of Sanchita As per Sanathana Dharma, there are three types of
SANCHITA KARMA Karma which will fructify
in this lifetime. karma:
The total Karma
accumulated by a Jiva Prarabhda karma is that which we are experiencing in
over previous lifetimes. the present;

—
Sanchita means all the past karma; and
Agami refers to karma that will follow in future.
Life experiences
Thus, the law of karma ensures accountability. An

SS
of a Jiva

individual is responsible for whatever happens to

her/him

AGAMI KARMA “Take the whole responsibility on your own shoulders,

The Karma created in this
lifetime. Some Agami fructifies and know that you are the creators of your own destiny.”
in this lifetime, while the
balance joins the Sanchita
—Swami Vivekananda
pool.
Vedanta Philosophy of
Wisdom
Indian Philosophy — Six (Schools) Darshanas

Nyaya < e Logic & analytic philosophy

Vaisheshika ~ » Pew atomic building blocks &

consciousness

Mimamsa ~< _ ® Critical interpretation of the Vedas

Vedanta -( ¢ The “essence” of the Vedas

Samkhya < —_* Consciousness & Matter

Yoga ‘ ¢ Meditation, Contemplation
Vedanta —
Derived from Veda (Knowledge), Anta (End))- Completion of
Knowledge

Vedanta focuses on the prasthana-traya, the

three-fold scriptural canon:
The Upanishads (600-300 BCE)
Bhagavad Gita (circa 200 BCE)
Brahma Sutras (circa 200-100 BCE)
» The Goal of Human Life is to realize Brahman (The Ultimate Reality), to
be united with the transcendental ground of the universe
 Upanishad
U/pa- (near), ni- (down), sad (to sit):
sitting near the teacher
Review: Six Primary Concepts
in the Upanishads
 Brahman ,
(lit. “‘to expand’’)

ersonality or ego formed through

~ attachments to sense objects.
Tat Tvam Asi
“Thou [Atman] art That [Brahman]”’
(Chandogya Upanishad, V1)
 The cycle of death and rebirth is called
Samsara.

Its fuel or energy is called

Karma.

\ The termination of the cycle is called

\ Moksha.
INDIAN ETHOS AND VALUES FOR MANAGEMENT
Ethics and Business

Promote peaceful and

16 PEACE, JUSTICE inclusive societies for
AND STRONG °
INSTITUTIONS sustainable development,
provide access to justice for
of
ie

yy all and build effective,

accountable and inclusive
institutions at all levels
Ethics

™ Ethics is concerned with what is right and what Is

wrong in everyday life especially with reference
to moral values
Ethics>>>

= ‘Good’ is considered to be the goal of every endeavor.

‘Every skill and every inquiry, and similarly, every action
and choice of action, is thought to have some good as its
object. This is why the good has rightly been defined as
the object of all endeavour’, says Nicomachean Ethics
(1.1).
= Highest good was associated with eudaimonia, which
means happiness, wellbeing, or flourishing. - Greek ethics
Virtue Ethics

» Virtue theory, a branch of moral philosophy,

emphasises character, rather than rules or
consequences, as the key element of ethical
thinking.
= Virtue ethics place emphasis on being rather than
doing. As per virtue ethics, morality comes asa
result of intrinsic virtues.
Business Ethics

™ Business ethics constitute the ethical/moral

principles and challenges that arise in a business

environment.
 Major Areas of Business Ethics

=Finance and accounting: Creative accounting,

Earnings management, Financial analysis, Insider
rading, Securities fraud, Facilitation payment.
 Major Areas of Business Ethics

=" Human resource management: Executive

compensation, Affirmative action, Workplace
surveillance, Whistle blowing, Occupational safety and
health, Indentures servitude, Union busting, Sexual
harassment, Employee raiding.
Major Areas of Business Ethics
= Sales and marketing: Price fixing, Price discrimination,
Green washing, Soamming, Using addictive
messages/images in advertising, Marketing to children,
False advertising, Negative campaigning.
Production: Animal testing, Pollution, Genetic
modification
= General management: Corporate social responsibility,
ndustrial espionage, Acquisitions and takeovers,
Political contributions, Cultural imperialism, Biopiracy,
Patent/copyright/trademark infringement
Business Leadership
Through Spirituality
Spirituality As The Emerging Context Of
Business Leadership in West
- William and Debra Miller
‘ourpose of business’
» Stage 1: Wealth and power for owners and shareholders;
» Stage 2: Wealth and power with dignity... for owners,
shareholders and employees;
» Stage 3: Wealth with accountability to all stakeholders;
and
™ Stage 4: Spiritual fulfillment and service to society, which
is derived from and motivated by a transcendent
CONSCIOUSNESS.
 Rationalist Humanistic Wholistic Spiritual-Based
Purpose of Wealth and power Wealth and power Wealth with ac- Spiritual fulfillment and
with dignity... for countability to all service to society, that is
Four Stages
business for owners, share-
holders owners, sharehold- stakeholders derived from and motivated
ers and employees by a transcendent conscious-
ness of Evolution
of
Measures of Financial — profit Financial, Employ- ‘Triple bottom Purity and unity of thought,
success maximisation ee Surveys (“100 line’: Financial, word, and deed (reflected in
Best companies to social, environ- external measures)
Work for’) mental Leadership
and
Leadership Military machine Sports team, Fam- Ecology, Com- Watering the spiritual roots
metaphors ily munity
Leadership
style
Command
convince
and Participative em-
powerment
Stewardship ‘Radiating’ spiritual nature
attributes
Nature of Needs to be con- Willing to do good, Interdependent and Same energy/consciousness
man trolled be good self organising as the transcendent
Motivation Extrinsic: carrot Needs (‘find a need Moved by wholis- Fulfilling one’s spiritual
and stick and fill it’) tic principles for purpose and operating from
good of self and one’s spiritual character
society
Managing Give structure and Give structure and People are key People are spiritual in na-
people roles. People are roles. People are asset and resource; ture; enable them to follow
interchangeable unique; build jobs have them self- their dharma and express
parts; jobs based around talent as define their roles; their spiritual purpose
on talent/skills fit- much as fit talent great flexibility in
ting into organisa- to jobs job definition
tion’s needs
Ethics Policy

= Ethics policy comprises internal policies pertaining

to the way employees and management of the
company conduct themselves.
= These can be referred to as ethics statements or
ethics code.
= A highly generalised language typically represents
the former, while the latter may represent specific
mode of actions.
 Ethics Policy

Bheeshma’s Silence:

Vidura’s Reaction: “No! The one who does, the one who
encourages, the one who watches, the one who acts as a
mute/helpless witness, and the one who does not express
the disapproval in unequivocal terms despite being aware
that itis wrong — all are equally guilty.”
ETHICS POLICY

m While the ethics policy will helo a company to

communicate Its stand on the ethics aspect to its
employees, what matters more is whether the top
management Is actually living those policies.
=» People First Mission Statements: Kautilya said, “In the
happiness of the subjects lies the King’s happiness; in their
welfare his welfare. He shall not consider as good only that
which pleases him, but treat as beneficial to him whatever
pleases his subjects.”
 How To take a decision during an
ethical dilemma
= |. The golden rule — the ethic of reciprocity.

» 2. Intuition - When we are engaged in unethical behavior,

there Is an inner voice that pricks us. If one follows that voice,
one will follow the appropriate path.

=m 3. Means and ends — Are the means we adopt as good as the

end? Are we being misdirected due to the glamour attached
to the ‘end’¢

= 4. One's best self — Is the action that | am planning to take

\ congruent with the idea of myself when | am in my ideal role?

Religious Views on Ethical
Dilemmas
Religious views on ethical dilemmas
® In Bharat, rituals were expected to be applied with
underpinnings on universal values and they were interoreted in
the context of
™ desham/desh (space or location),
»® kaaglam/kaal (time) and
® oatram/patra (the actor).
m The three jewels as considered by Jains
® right faith (samyak-darshana),
» right knowledge (samyak-gyana), and
=® right conduct (samyak-charitra)
The five ethical principles that a sincere Jain
practices are as follows:

= |. Non-violence (ahimsa) - to cause no harm to living beings.

» 2. Truth (satya) — fo always speak the truth in a harmless manner.
3. Non-stealing (asteya) —- to not take anything that is not
willingly given.
» 4. Celibacy (brahmacharya) — to not indulge in sensual
pleasures.
m™ 5. Non-possession (aparigraha) - to detach oneself from people,
places and material things.
Some more ethical considerations

= The Holy Bible indicates that we should serve not just

whom we are comfortable with, but should include all:
‘And if you lend money at interest to those from whom
you hope to receive, what quality of credit and thanks Is
that to you? Even notorious sinners lend money at
interest to sinners, so as to recover as much again.’ (Luke
6:34)
= Basavanna, who was also known as Basava and
Basaveshwara, is considered a prophet of
Veerashaivism. He spoke about leading a moral life and
exhorted people to consume only what they required
and to contribute the surplus to society.
satyameva Jayathe

= King Harischandra
oractised these ethics in his
Ife.
= He, in orderto uphold the
truth, sold his own wife,
sacrificed his kingdom and
gave up his only son.
= Truth alone triumphs at the
end.
The Golden Rule of
REcCIOrocity
ag afta: wylaq afausal aya
qr 4. i
(Ayam Nijah Paro Veti Ganana Laghucetasam})
Salrtarfalral @&ayye ae
H Gd mH |
(Udaracaritanam Tu Vasudhaiva Kutumbakam]
-Chapter 6 of the Maha Upanishad
THE GOLDEN RULE OF RECIPROCITY

™ Buddhism ‘That which you do not desire for oneself, do not

do to others.’ (The Staff of Wisdom)
® Christianity ‘Do unto others what you would have them do
unto you.’ (Mathew 7.12) ‘Love your neighbor as yourself.’
(LUke 10.30)
™ Confucianism ‘Do not impose on others what you yourself
do not desire.’ (Analects XIl.2)
® Hinduism ‘Do nothing to your neighbor which you would
not have your neighbor do to you.’ (Mahabharata)
™ Baha’ ‘Lay not on any soul a load which you would not
wish to be laid upon you.’ (Baha'u'llah LVXI
THE GOLDEN RULE OF RECIPROCITY

® Islam ‘Do to all men as you would they should do fo you;

and reject for others what you would reject for yoursellt. ’
(Mishkar-el-Masabih)
» Jainism ‘A man should wander about treating all creatures
in the world as he himself would be treated.’ (Sutra-krit-
anga}
® Judaism ‘What ts hurtful fo yourself do not to your fellow
man.’ (Talmud)
® Sikhism ‘Treat others as you would be treated yourself.’ (Adi
Granth)
m Zoroastrianism ‘Do not do to others that which is not well for
oneself.’ (Shayast-na-shayast 13)
Duryodhana’s Dilemma, on Making a
Choice

= Jaanaami dharmam na ca me praviritti

= Jaanaami adharmam na ca me niveiitti

= | know very well what dharma ts, but | am not inclined to

follow it. | know very well what adharma Is, and yet |
cannot come out ot It.
TEACHING ETHICS

A training programme in ethics can take into consideration the following

points:

= (a) Why people behave ethically, and how can this be reinforced¢

= (b) Why people behave unethically, and how can this be corrected?

(c) People’s belief systems on how they should behave.

(d) The ethical reasoning process.

(e) Relevance of values based ethics and rules based ethics.

Self- Control: The Key

» The Rig Veda's dictum ‘Swarat Samrat Bhavati’ — meaning,

he who conquers himself (indriya vijay), conquers the world —
has immensely inspired Indian thoughts.

# Guru Nanak, the great religious leader and visionary, echoed

the dictum when he said ‘Ap jita, Jag jita’.
Persoectives on Ethics
 PERSPECTIVES ON ETHICS- Aurobindo

=» ....the kernel of the true ethical being

remains always the same — will, character,
self-discipline, self-mastery - these are almost
the first conditions for human selt-perfection.
(Sri AUrobindo, The Human Cycle)
= There Is only one safe rule for the ethical man,
to stick to his principle of good, his instinct of
good, his vision of good, his intuition of good
and to govern by that his conduct. He may
err, but he will be on his right road in spite of
stumblings, because he will be faithful to the
law of his nature. (Sri Aurobindo, The Human
Cycle]
Sri Aurobindo- Indian philosopher, yogi, maharishi, poet, and Indian
nationalist. Developed a spiritual practice called Integral Yoga.
PERSPECTIVES ON ETHICS - Means
= For me, it is enough to know the means (Mahatma
Gandhi, Young India, December 1924)
Impure means result in an impure end... (Mahatma
Gandhi, ‘Who Is A Socialist?’, Harijan, July 1947).
| feel that our progress towards the goal will be in exact
proportion to the purity of our means. (Mahatma Gandhi,
D. G. Tendulkar, Mahatma, Vol.5, 1st Ed.)
| must confess that I do not draw a sharp line or any
distinction between economics and ethics. Economics
that hurts the moral wellbeing of an individual or a
nation is immoral and, therefore, sinful (Mahatma
Gandhi, Hind Swarqj)
Perpetual giving up is the truth of life. The perfection of
this is our life’s perfection. (Rabindranath Tagore,
Personality)
Control over Mind and Intellect
me ay a. afta, ¢, <P at ur aqatear aragy,
GTUud STO A
et HW 4 a..°-fFa : wt. HALTS a
Sarpy. ae iw,
™ yastvindriyani manasa niyamyarabhate'runa |
karmendriyaih karmayogamasaktah sa visisyate -
(Bhagavadgita 3.07)

™ Meaning: The one who controls the senses by the

(trained and purified) mind and intellect, and engages
the organs of action to Nishkaama Karma-yogad, Is
superior, O Arjuna.
Self-Realization and Liberation

Plum <ludaqta, mo arart aala

1 9dd Gara, |
sufal go te. nafe. aia qy.
ad afafdat a, 441A.
- Bhagavad Gita: Chapter 5, Verse 26

"For those sanyasis, who have broken out of anger

and lust through constant effort, who have
subdued their mind, and are self-realized,
loeration,, from material existence Is both here and
ereatter’
Emotions — Anger —Loss of Character

"Krodhad bhavati sammohah sammohat smrtt-

vibhramah smrti-bhramsad buddhi-naso buddht-nasat
pranasyati“
- Bhagavadgita chapter2 verse 63

From anger, delusion arises, and trom

delusion bewilderment of memory. When
memory is bewildered, intelligence Is lost,
and when intelligence Is lost, one falls
down again into the material pool.
Patience- Purify - Dharma

ey af:> VHT @HlIsa aa el aata.

ae TPaara. Tb:
uy< afd glad. gaw welame @
Y Adm VUA » -Manusmriti
6, 12
™ dhrti: ksama damo'steyam saucamindriyanigraha: |
dhirvidya satyamakrodho dasakam dharmalaksanam |
|
= Patience, Forgiveness, constant discrimination, non-
stealing, purity, control of senses, righteous action,
knowledge, truth and giving up anger - these are the
ten indication of dharma.
(1) ‘Steadiness’—the feeling of contentment even at the loss of property and such
things; expressed by such feelings as ‘if it has been lost, what does it matter? It can
be acquired again.’ Similarly, at separation from a beloved person, the man regains
former equanimity by thinking that ‘such is the way of the world.’
(2) ‘Forgiveness’— the excusing of wrongs committed; not seeking to do injury to a
person in return for an injury that might have been done by him.
(3) ‘Self-control’—absence of haughtiness, renouncing of pride due to superior
learning &c.
(4) ‘Abstention from unrighteous appropriation’ :—this is well known.
(5) ‘Purity’—cleanliness of food etc.
(6) ‘Control of the Sense-organs’—not allowing them to be drawn even towards
unforbidden things.
(7) ‘Discrimination’—true knowledge, following upon the refutation of all doubtful
and contrary views.
(8) ‘Knowledge’ of the Soul. The difference between ‘discrimination’ and
‘knowledge’ is that the former refers to Acts, and the latter to the Soul.
 Causal Process of Impact of Dharma End Result
Unethical Behaviour Intervention

Dhriti
Vishay-chintan (Patience)
(Continuous thinking of
worldly objects)

Kshama
(Forgiveness)

Aasakti (Attachment)

Dama
(Control over Mind)
Y

Kama (Desire)

y
Asteya
(Non-Stealing) Dharma
Krodha
Shaucha
(Internal & External Ethical
Intervention Model
Purity) Behavior

Sammoh (Confusion)

Indriya-Nigrah
(Control over senses)
y

Smriti Vibhram
(Loss of memory) Dheeh
(Intellect)

i
Vidya
Buddhinaash (Spiritual Knowledge)
(Loss of Discretion)

Satya
(Truth)
r

Naash (Destruction) Akrodha

(Control over Anger)