Applications of Indian Ethos in Management

Applications of Indian Ethos in Management

Applications of Indian

Ethos in Management

1


CONTENTS

1) Executive Summary___________________________________________ 5

2) Study Abroad – An Overview___________________________________ 7

3) Indian Ethos and Thought Processes____________________________ 123.1 Introduction ______________________________________________ 123.2 The Ancient Texts _________________________________________ 133.3 The Concept of Man________________________________________ 183.4 The Concept of Yoga _______________________________________ 203.5 Spirituality _______________________________________________ 243.6 The Concept of Dharma_____________________________________ 263.7 The Gunas _______________________________________________ 283.8 The Concept of Karma______________________________________ 313.9 The Concept of Duty_______________________________________ 343.10 Holistic Approach________________________________________ 363.11 Human Values – Indian Insights_____________________________ 373.12 Stress & Indian Ethos_____________________________________ 403.13 Distinctive Characteristics of Indian Ethos_____________________ 42

4) Indian Ethics, Thoughts and Practices in Management ____________464.1 What is Management ______________________________________ 464.2 Indian Ethos in Management ________________________________ 474.3 The Margas ______________________________________________ 514.4 Corporate Karma__________________________________________ 564.5 Leadership_______________________________________________ 574.6 Bliss or Moksha __________________________________________ 634.7 Personal Effectiveness _____________________________________ 654.8 Criteria for Ethical Evaluation _______________________________ 714.9 Value – Oriented Holistic Management________________________ 80 4.10 Benefits of Indian Ethos in Management______________________ 85

5) Conclusion _________________________________________________ 88

6) Recommendation ____________________________________________ 91

7) Annexe_____________________________________________________ 95

2


8) Bibliography_______________________________________________ 100

1.

EXECUTIVE SUMMARY

Higher education for the elite mind, the professional and intellectual is a must. We need higher

education so that our prosperity could grapple with the problems that we could face tomorrow. In

the 1980s the World Bank had done a cost –benefit analysis and had indicated a low social rate

of return for higher education in developing countries. A suggestion had been made in the

document that the responsibility for higher education should be left to the developed countries

which were in a better position to support it financially. Such presumption in developed

countries had damaging effect on higher education in India and other developing countries, as a

result of which the trend nowadays is for a stint of 2-4 years of education abroad in the western

developed countries.

There are quite a number of International Student Recruitment Organizations (ISRO) in India

that assist students in pursuing overseas education in universities in USA, UK, Australia, New

Zealand, Canada, Switzerland, etc. Such organizations guide students to the best possible

Institutions thus enabling them to build their future. By using their expertise and vast experience

they identify the most suitable university for each student. They provide cutting edge counseling

on variety of aspects of studying abroad such as Selection of Universities & Programs, Pre -

Application Process & Admission Formalities, Preparation of Documents, Coaching for highly

competitive Tests such as GRE / GMAT / SAT / TOEFL / IELTS, Availing Scholarships,

Acquiring Financial Aid, Visa Counseling, Pre-Departure Counseling and Travel Arrangements.

The pragmatic and scientific approach of the educational institutions in the West gives the

students an edge over those who get education in India. Further research students also find that

their efforts are very much productive and respected in the foreign countries and not in India.

This unique feature of education in the alien lands has made our students queue up for

admissions into the foreign universities.

3


Having personally worked with some of the global education corporations for the passed three

years as a trainer for IELTS (International English Language Testing Systems) and a counselor, I

have tried to understand their working styles, gain insight about the various practices and

procedures prevailing as well as the attitude of the management of such organizations towards

their customers, clients and employees. During my stint I realized that such educational

organizations are minting money in the name of importing and promoting abroad studies and

degrees. Today, education is not imparted to the students for the sake of knowledge but for the

sake of giving them brand names, which are so essential for their growth in their careers and

lives.

Management in these organizations have become the hand-maid of profit-making at cost, be it

marketing a course or an institution just to gain from it in some way, or degrading Indian

education and Indian way of living, or resorting to unethical practices and soulless

administration. As a result of this the number of student enrollments has been falling since the

last few years. The only way to reverse this decline is to introduce management by

consciousness, management by soul. Management must be value driven. It must adopt holistic

approach i.e. Ethics and Indian values. Indian management thought which is gradually emerging

is to promote the spiritual enrichment based on values and ethos both in individual and collective

life along with material excellence.

This project gives a comprehensive lay out of Indian Ethos in Management and how the

companies mentioned above must apply it to produce extra-ordinary results and thus lead a much

better and more qualitatively superior life. Value-oriented and holistic management will bring

greater happiness when it is really translated into societal benefit. Indian tradition is not to be

found in the religious practices or beliefs, but in thoughts that deal with ways towards better

personal effectiveness and harmonious community living.

4


2.

STUDY ABROAD – AN OVERVIEW

Study abroad is the act of a student pursuing educational opportunities in a foreign country. It

could be as simple as students choosing to study abroad due to a feeling of wanderlust. For

many, college it is the ideal time to travel, because they do not have full adult responsibilities

yet, and they can take advantage of the option of studying in a different country. In this sense,

many see one's early twenties as formative years in one's life, and being immersed in the

unfamiliar society and culture of another country can prove rewarding to young adults. Some

students choose to study abroad in order to learn a language from native speakers. Another

popular reason to study abroad is the desire of many to gain an understanding of the world

around them. Also, employers in our global economy seek the skills polished by overseas

engagement. Teamwork, innovation and flexibility are honed abroad. It stimulates academic

discipline, as students learn to function in a different system. This is an adventure that helps

students develop their self-confidence and adaptability. Learning how to maneuver in a new city,

with different customs and language, requires patience and creativity.

More than six decades after India won its Independence on Gandhi's principle of 'Swadeshi' or

self-reliance, an ever-increasing number of Indian students are going abroad for their education.

India is one of the leading nations in sending its students overseas for international educational

exchange. We are second only to China. Every year India's students are flocking abroad for

higher education. The rising population levels of the students and researchers in India have

triggered this phenomenon. America remains the big attraction and more Indian students go there

than to all other countries combined. As many overseas universities depend on revenue from

foreign students and as they see India as a great catchment area, teams of university

administrators and professors from many countries come to India to conduct awareness and

recruitment sessions in different cities.

There is a theory which states that students who travel and study overseas return greatly

transformed in outlook and perspective. Many students study abroad in an effort to expand their

opportunities beyond those their home university offers. Strategically, study abroad offers many

5


exciting benefits from high school students hoping to get into a prestigious university, to college

learners pursuing reputable post graduate schools or professions. It may lead to scholarships,

grants, and job opportunities to leading institutions or employment. In today’s global economy

many employers are seeking job applicants who are aware of other cultures and have experience

living in foreign countries. Studying abroad is a wonderful way to make contacts in other

countries and to understand how foreign economies and politics are different from your own.

Even people who do not wish to go into business directly dealing with the country they studied

in benefit from the experience of living in a foreign country and dealing with all of the

challenges of doing so. Unlike in the past when Indian students went to overseas universities

only if they were assured of a scholarship, now middle-class parents are willing to support their

children's education in universities abroad and banks provide educational loans at attractive

interest rates.

For some students the thought of going abroad can be daunting and the lack of proper

information and high costs involved makes this task even more complicated. The internet,

increased travel and a fast globalizing world has created huge higher education opportunities for

students in countries across the globe. However, the information overload often leads to

confusion rather than clarity. Consequently, students who do not think and investigate in depth

often land up in courses, institutions or countries that may not best suit the student’s aspirations.

Hence there are many organizations that assist students to make the right choice with regard to

pursuing education in overseas educational institutions. GEEBEE Education, Edwise

International, The Chopras, Study Overseas, Planet, Achiever’ Point, etc are few of the reputed

companies that set up resources to give a step-by-step guidance for the entire process. They are

sending our young students to the USA, the UK, Australia, Canada, New Zealand and others.

They have network with Universities which help students who apply through them. They

specialize in tailoring career pathways to suit individual profiles within the constraints that may

prevail in each case such as educational, financial or personal. For many students, the idea of

studying in a foreign country is appealing. Experiencing different cultures, meeting interesting

people, or simply a change from the ordinary are all aspects of studying abroad which are

advertised.

6


The international students’ recruitment organizations provide complete in-depth counseling on

one to one basis for students to chart out their career path for education abroad, right from

institution selection to taking the flight. They guide students through the maze of questions to

find solutions best suited to their profile ensuring they choose the best career path. They assist to

zero in on those universities that would best suit a student’s Personal, Academic and Financial

parameters. Special attention is given to application forms, references and the 'all-important'

Statement of Purpose, highlighting the areas essential for a well-presented, error free application.

They have exhaustive information library with CD's, brochures, video tapes, application forms

etc. They also provide personalized coaching for GRE/GMAT/SAT/TOEFL/IELTS through

preparatory material and CD's by experienced faculty and well-equipped library. These tests are

prerequisites for admission and financial aid to the specific universities and colleges. They also

have a list of nationalized banks offering Bank Loans at reasonable rates. They help students

with the entire procedure, starting from application, to required documentation, eligibility criteria

and selection of bank. Furthermore they help students in entire Visa process like, filling up

applications, preparing financial statements, and also guidance and training for mock interviews

and much more. And finally assistance is also given regarding pre-departure services like

accommodation and travel arrangements.

As per forbes.com more than two lakh students from India go abroad for higher education, every

year. The U.S. receives more international students from India than from any other country, a

trend that continues to shape and impact the cultural, economic and diplomatic dialogue between

the two countries. In 2006-07, India led the place of origin for international students in the US

with 83,303 (an increase of 10% from the previous year's more than 76,000), says the Open

Doors 2007 report of the Institute of International Education. During the same period there were

just under 24,000 Indian students in the UK. Other destinations include Australia, New Zealand,

Canada and, to a lesser extent, Germany, Switzerland and Russia. Overseas education is

perceived to be superior to that provided by most Indian institutions and is valued highly in the

job market.

But the tide is now turning. As per a recent survey in The Times of India, the number of Indian

students going abroad for higher education is gradually declining. The great Indian dream of

7


pursuing a degree in the US seems to be on the wane. Six years ago, India surpassed China as the

international community's leading exporter of students to America, and it seemed likely to

remain so for years to come. India has been ahead of China when it comes to flooding US B-

schools with GMAT (Graduate Management Admission Test) scores: from 2005 to 2009, US B-

schools received the maximum number of GMAT scores from India. But this year, the dragon

has beaten the tiger. Earlier, 71 per cent of Indian students went to the US, 8 per cent to the UK

and 7.6 per cent to Australia. Now, the US share of Indian students going abroad is down to 56

per cent. This drop is also seen amongst students going to Australia, Germany, New Zealand and

the UK. The reason for this change in trend is commercialization of education.

Education has got a new definition in the new millennium- get ready to earn. This rule has

changed all the facets of education. The new policy promotes privatization of education. Hence

commercialism has crept in. Education has become a commodity, a product for sale.

Organizations are attracting students by promising students internationally recognized degrees,

world class universities, state of the art technology, multi-cultural environment, lucrative job

opportunities and other availabilities. There is no doubt about the difference in the educational

norms in the West and those in India; the Western societies are much ahead of us in terms of

quality education. However it is sad to note that all the regions and pockets of the world do not

impart high quality education to students and professionals. Students may find the type of

teaching unproductive, may find it difficult to adapt to a different social environment and the

amount which they learn may be less if learning in a foreign language. Some organizations avoid

matching the profiles of the students with the right institution and destination, because greater

the number of students they are able to send abroad, more revenue and profit they earn. They are

more concerned about quantity, while ignoring quality.

Studying in a foreign country is not as simple as it seems. There are hidden issues such as

academic credits and financial problems to consider. Travel and living costs may be considerably

higher than a comparable period at the home institution. Also such organizations sending

students abroad, while enrolling students, provide free counseling and services, but charge more

fees for the courses than that estimated by universities in order to pocket extra commission.

Some affluent parents are able to send their children abroad, but others who cannot afford feel

8


cheated and deprived of quality education. There are many difficulties a student might face

learning to study in a completely different environment, especially if the classes are in another

language. If one is not a strong student to begin with, study abroad may not be a good idea.

Education is not for the sake of degrees and glossy academic awards. It is both for the whole

society and for individuals who want to ensure that they have a good profession. We need higher

education so that our prosperity could grapple with the problems in future. Global education

providers should realize this since India has considerable experience with the largest number of

students being trained in democracy and modern political and economic conditions. ISRO should

constantly provide quality and professional guidance to students who approach them to fulfill

their educational goals, which will enable them to win over the confidence of those students. A

more sustainable approach would be to alter how they are running things- the management

practices and the processes.

“I have never known anyone who has lost business because of consistent ethical practices”-

Michael Spence. An organization’s first duty should be to exercise-wisdom, not trade, and

character, not technicalities. It must adopt means and ends or objectives based on ethical and

moral values. But there is almost the reverse picture in our country and abroad. People are losing

faith in management. Consumers are by-passed. Wealth is gained, but soul is lost. As long as

soul is defectively organized, there will be outward and inward unrest, disorder and breakdown

even though one gets rid of material poverty. Management with proper combination of values

and skills can assure the harmony and progress of their own organization as well as enable the

society and the country to enjoy healthy development and growth. This is the unique contribution

of Indian Ethos.

Arnold Toynbee, the historian, referring to the western civilization has said that “At this

supremely dangerous moment in human history, the only way of salvation for mankind is the

Indian way; emperor Ashoka’s and Mahatma Gandhi’s principle of non-violence and Shri

Ramkrishna’s testimony to the harmony of religions. Here we have an attitude and spirit that can

make it possible for the human race to grow together into a single family. In the atomic age, this

is the only alternative to destroying ourselves”.

9


3.

INDIAN ETHOS AND THOUGHT PROCESSES

3.1 INTRODUCTION

Cambridge Advanced Learner’s Dictionary defines Ethos as “The set of beliefs, ideas, etc, about

social behaviour and relationship of a person or group” while Oxford Advanced Learner’s

Dictionary defines it as “The moral ideas and attitudes that belong to a particular group or

society”. Ethos is the characteristics spirit of a community. Such spirit, which may differentiate

itself in some ways from other communities, expresses itself in myriad ways, in the ways the

members of the community live, take life, do things at work and in leisure, and think. Culture,

tradition, customs - all shape the spirit or ethos of the community and renew themselves through

continued expression in thoughts, actions and behaviours in characteristics ways - in the ways

that members experience the most natural, free and apt expressions of living - living not for

survival alone, but for fulfillment, contentment and happiness as well.

Indian Ethos is all about what can be termed as “national ethos”. Indian ethos is drawn from the

ancient texts like Vedas and the Upanishads. Based on the teachings in Vedas and Upanishads

certain strong values and behavior traits are also described in Indian epics like Ramayana and

Mahabharata. The Vedas and the Upanishads are mistakenly, identified with the Hindu religion.

They do not, in fact, contain anything that is religious. They contain the essence of the findings

of the sages of old, who delved into the mysteries of the universe and of life. They deal with

management of self and issues of living in harmony with the rest of nature, the environment. It is

basic to Indian thought, and to all spiritual teachings, that he, who cannot mange himself, can

manage nothing else. The contents correspond to the fundamental teachings of all religious

leaders through the ages, which recognize that all living beings are united be the same unseen

power or force or source of energy, which may be called Divinity, Almighty, Allah, Brahman,

God or Ahura Mazda. It is because these teachings are absorbed in the psyche of the Indian, that

the ethos is one of tolerance, of synthesis and the ability to survive onslaughts.

10


The Vedas talk of two basic truths of life – the essential infinitude and divinity of all souls, and

the essential oneness and solidarity of universe and all life. The belief systems in India are

developed from these fundamentals. The epics the stories and the tales elaborate on the teachings

of the original scriptures, but are less abstruse or abstract. They illustrate and explain, in relation

to the events of day-to-day living. The Panchatantra stories are lessons given to a prince, in

preparation for accepting the responsibilities of being a king. They deal with matters of

governance. They have all the lessons of human relations, of propriety and of justice, which are

concerns of a king, as much as of a manager. Every story in this collection has a lesson for

managers.

3.2 THE ANCIENT TEXTS

The ancient texts are not religious texts like the Bible or Koran or the Guru Granth Sahib or Zend

Avestha. They contain principles to guide one’s life regardless of one’s religious persuasion.

Collectively they provide a philosophy or attitude to life and living. These principles are relevant

to business because the process of business management and the purpose of business are related

to people.

The Darsanas: Concepts which are basic in Indian tradition are contained in the ancient texts

like Vedas and the Upanishads. Collectively, these are referred to as the ‘Darsanas’. The word

‘darsana’ derived from ‘darsan’ (to see), is used because these are said to contain the

quintessence of what the sages of yore had ‘seen’ or experienced’, through observation and

analysis. The darsanas are believed to be the creations of not one mind, although each one of the

six systems of philosophy contained therein is associated with the name of a principal interpreter.

They are not contradictory to each other. They all lead to the same end, knowledge of the

Supreme Consciousness. They are not abstract theories, but have the validity of verified truth.

Physical phenomena are verified in a laboratory and can be seen and confirmed by others.

Verification of non-physical phenomena has to depend on observation, comparisons and

intellectual analysis and can only be conveyed to others, who will have to believe or accept the

validity of the analysis.

11


When they saw that the growth of the plants was dependent on sunlight, they conceptualized the

sun as the source of all energy. The Gayatri Mantra was the result. When they noticed that one

was primary and the other members were deriving there from, they said that the Ultimate Reality

was One, without which there cannot be another. This One they named Brahman. The ‘Darsanas’

provide a philosophy or attitude to life and living. The contents are truths, which are eternal not

transient. Truth has application throughout time or space. In fact the principles enunciated in the

Darsanas can be found expressed in almost all the other scriptures, as can be seen from the basics

of religions reproduced later. In the Darsanas, there is no reference to any God, like Maheshwara

or Vishnu. There are only references to Brahman which is beyond description, beyond

comprehension, without form, without attributes and so forth and Man is referred to being

THAT. (The ‘Brahman is different from the ‘Brahma’ of the Hindu Trinity and also different

from the Brahmin caste). The concept of Brahman is similar to the concept of Allah in Islam, the

Tao of China and the Ahura Mazda of Zoroastrianism. None of them are conceptualized as

controllers or managers of the Universe. They are beyond description, incomprehensible.

The Epics: The Darsanas do not include the epics like the Mahabharata and the Ramayana.

These are stories told to communicate the lessons of the Darsanas. Such communication takes

place in a number of ways, including the stories collected in the Panchatantra and the Jataka

tales. The events in stories are normally fictional and use characters from the real world. The

events in the epics are believed to have actually happened and the characters acquire dimensions

of perfection of virtue or of viciousness. They are models, to follow or to avoid. Good stories

sustain the interest of readers and make the transmission of lessons easy from generation to

generation, like fairy tales and nursery rhymes. But all of them contain and convey the lessons of

the Darshanas.

The Vedas: The word ‘veda’ originates from the Sanskrit root ‘ved’, which means ‘to know’.

Vedas are in four parts, the Rg, the Sama, the Yajur and the Atharva. They are also referred to as

the Sruthis (what is heard). They are believed to have been composed in 1500 BC, by Veda

Vyasa. The Vedic texts are divided into two parts, the Karma Kanda devoted to work and the

Jnana Kanda, devoted to knowledge. The Karma Kanda may be roughly divide into, three parts;

(a) the Samhitas, comprising of mantras or hymns, (b) the Brahmanas, written in prose and

12


describing rites, rituals and duties and (c) the Aranyakas, or forest treatises which supplant the

external rituals with symbolic meditations.

The Samhitas are collections of hymns sung in praise of the Devas or Godheads, endowed with

the characteristics of infinity, omnipresence and omnipotence. The Vedas do not postulate a

monotheistic God. It is Tad Ekam, That One, neither masculine, nor feminine. It is not seen as

the creator or the master of the universe. The universe is without beginning or end. The

Brahmanas lay emphasis on the performance of ceremonials and rituals. No merit is acquired by

observing them, but neglect causes degeneration. These are methods of purifying the heart. The

Aryanakas lay stress on looking into one’s own self rather than emphasizing upon the external

acts and rituals.

The Upanishads: The Upanishads, the latter part of the Vedas, (also called Vedanta, meaning

the end of the Vedas), comprise of sections dealing with knowledge. Of the 1180 upanishads, 21

are from the Rgveda, 109 from the Yajur veda, 1000 from the Samaveda and 50 from the

Atharva veda. Of these, 10 are considered the principal ones as they have been commented upon

by Sankara. These are the Isaa, the Katha, the Brahadaaranyaka and the Taittiriya, (all related to

the Yajurveda), the Kena and the Chandogya (related to the Sama veda), the Prasna, the

Maandookya and the Mundaka (related to the Atharva veda) and the Aithaveya Upanishad

(related to the Rg veda). Some claim that there are eight other important ones.

The Upanishads detail ways of attaining the four goals viz, Dharma, Artha, Kama and Moksha.

These contain the essence of Vedantic Ethics. Artha (Wealth) and Kama (Desires) are integrated

into the other two, Dharma and Moksha. Both wealth and desires are recognized as legitimate

goals, provided they are within the limits of Dharma and Moksha. The Upanishads do not

demand that one should live a life of poverty and total renunciation of all comforts.

The Gita: The Bhagavad Gita is the most precious part of the Mahabharata and is acknowledged

as one of the supreme treasures of human literature. It contains the quintessence of Indian

thought on the ideals of human existence and of the vedic lessons. The Gita is the exhortation of

the Lord Krishna, to Arjuna, who, having come to the battlefield at Kurukshetra, declares that he

is confused about the propriety of fighting his elders, teachers, brothers and dear ones. The battle

of Kurukshetra is seen as symbolic of the inner conflict in Man, between the 100 forces of evil

13


and the limited forces for good. The disturbance in the mind of Arjuna is symbolic of the fact

that the turbulent senses snatch away the mind of even a wise man, striving for perfection.

The exhortation of the Lord focuses on the following.

One as to do his duty. We have no right on the fruits of the work. While doing one’s duty, do

not think of the rewards to self.

The spiritual man need not be a recluse. One can pursue ones worldly vocations and yet

realize the truth of God. The obstacles to realization are not outside, but within.

The wise man seeks balance, not affected by pleasure or pain, desire to anger. Anger breeds

delusion and the mind gets confused. Understanding is lost. Give up attachments.

Realization is the highest state of human consciousness.

In the words of C. Rajagopalachari, “The Gita’s gospel of devotion to duty, without attachment

or desire for the reward, has shown the way of life for all men, rich or poor, learned or ignorant,

who have sought for light in the dark problems of life.”

The Smruthis: Sruthis, the Vedas and Upanishads, relate to spiritual truths. The Smrithis deal

with socially relevant matters. These include the Bhagavad Gita, the Ramayana, the

Mahabharatha, the Puranas, Manusmruti and the Yaajunavalkya Smruti.

Management of Self: The Darsanas contain the findings of the sages of old, who had delved

into the mysteries of life and the Universe. The findings provide direction to man to conduct in

ways that can lead him to his goals of happiness and bliss. The goals are missed when ignorance

clouds the vision. The knowledge imparted by these findings, destroys the bonds of ignorance.

When the bonds of ignorance are broken, one attains the supreme goal of ‘moksha’. Moksha is

only the freedom from the pains and problems of life in this world. Freedom from these would

give one, happiness which lasts and is not dependent on material possessions. Happiness that

comes from possessions or sensual satisfactions is transient. Moksha is eternal bliss.

14


The basic lesson of the Vedas is that moksha and bliss are beyond one’s reach because of one’s

ignorance that attributes importance to the transient pleasures. A ‘realized’ person is one who has

overcome ignorance and has realized the truth. Truth is not transient. Moksha is not to be

obtained after death. It is a state of mind, the attainment of which is entirely within one’s control.

It is not a gift from someone else. It can be had at one’s choice.

Sanatana Dharma: The ancient texts provide lessons for the conduct of man in this world, to

attain happiness. This set of principles is the basis of what is known as Sanathana Dharma. The

essence of all religions, as propounded by their teachers, has practically identical messages.

What goes by the name of Hindu religion is based on Sanathana Dharma. The Hindu recognizes

and prays to a number of Gods and Goddesses. None of them are mentioned in the Darsanas.

This strengthens the contention that while, the Darsanas are scriptures to the hindu, the religion

as practiced, is not to be equated with the Darsanas.

Concept of Divinity: These texts do not refer to any God, but refer to a certain divinity which

pervades all beings, human and animals, including inanimate matter; in fact the entire Cosmos.

Divinity is conceptualized as Energy which may be in both, the dynamic or the static form.

Energy is not visible but can be experienced. It is energy that moves or does. The Energy in an

individual, called Atman, is the same as the energy in other individuals and in the insects, all of

which are part of the total Energy, called Paramatma, in the same way as the energy in an

electric bulb is the same as the energy in the fan, all of which are part of the energy from the

generator. The Mahavakyas in the Upanishads ‘Tat Twam Asi’ (Thou Art That), ‘Aham

Brahmasmi’ (I am Brahman) and ‘Soham Asmi’ (I am He) capture the essence of this concept.

The message is that man being ignorant of that fact that he is truly divine, suffers pain and

unhappiness, while he can attain the state of bliss that realization brings with it. That state is

Moksha and comes when ignorance is replaced by knowledge, delusion by realization.

In this realization, Brahman is timeless and spaceless. It permeates the entire universe. Brahman

is unchanging, but assumes various forms and attributes when appearing as Atman in

individuals. Scientific principles of Conservation of energy and Transmission of energy apply.

Energy does not die. It only transmutes, changing form and expressions. The various images of

God in the Hindu pantheon are nothing but particular manifestations of this Energy in the context

15


of specific tasks. In the real world, we would approach the doctor for health problems, the lawyer

for legal problems, the banker or financial problems, and so on. All of them have the energy and

the power to help. So also, various manifestations have been created of the Ultimate to be

concerned with various aspects of life. It is as if, in the Divine system of Governance, there are

clearly demarcated portfolios.

3.3 THE CONCEPT OF MAN

The Koshas: Ancient sages explain that Man is constituted of five different sheaths or ‘koshas’.

The grossest of these, which is visible, is the physical body, called “annamaya kosha”. It is

constituted of matter created by food. The second sheath is the “pranamaya kosha”, which is

related to breathing or vital energy. The third sheath is the “manomaya kosha” which roughly

translates as the mind, but in fact has larger connotations than ‘mind’ in modern psychology. The

fourth sheath is the “vijnanamaya kosha” or the intellect, or the power of discrimination. The

final sheath is the “anandamaya kosha” or eternal bliss. Each sheath is subtler than the earlier

one and allows more freedom of movements through time and space.

Manual work is done with the physical body. This includes the sense organs, the muscles, the

tendons, the bones, etc. Hunger, thirst, sleep etc, are experienced because of the body. The

energy to do is not entirely physical. Sometimes, one experiences inertia, which is different from

physical fatigue. At times, one is very alert, or full of enthusiasm. This is the energy level. This

is also coming from within oneself, but is not related to the physical body. The Pranamaya kosha

is the source. Weightlifters can be seen taking deep breaths, before they lift weights. They are

harnessing the energy for maximum availability of the physical skills. The prana principle is not

exactly energy, because it is capable of moving by itself. Energy needs to be switched on and off

by another person, for it to move.

Our feelings, emotions and non-rational thoughts are caused by the Mind. The mind pays

attention, selects stimuli from the environment, noticing some and ignoring some other. What is

called Ego in common parlance, (not the Ego of Ego, Id, Superego classification of clinical

psychology) is also part of the Mind. It is called Ahamkara in many Indian languages. This ego

16


is the cause of a lot of tension and discomfort. It compares with others and seeks superiority over

others, causing, dejection, frustration, jealously, anger or arrogance. None of them are helpful. A

line by itself is neither long nor short. It is so only by comparison with another line. If the

comparison is removed, there will be no more of the negative emotions. The mind that is able to

ignore the comparison is a mind in steady focus, concentrating on the tasks at hand.

The Mind is extremely subtle and therefore capable of immense expansion, can transcend the

body and travel at infinite speeds, is not bound by any of the physical laws, is active even when

the body sleeps and can create anything. Man uses his Mind to contact universal consciousness.

Through the senses, it develops attraction for variety of objects and persons. When these objects

fill the Mind, the expansiveness is reduced. If the Mind is emptied of these attachments, it

becomes subtler and peaceful.

Our logic and reasoning and all rational thoughts are caused by the Intellect. Wisdom is an

attribute of a developed Intellect. The Anandamaya kosha is where we experience all happiness

and satisfactions. All these five koshas are part of the totality. Together they constitute the self.

They interact with and influence one another. “No work stains a man who is pure, who is in

harmony, who is master of his life and whose soul is one with the soul of all.” (Bhagvad Gita).

Divinity in Man: Divinity is conceptualized as Ultimate Energy or Power. The Indian tradition

asserts that Energy exists within Man itself. It exists also in all other beings. But Man is the one

being that has the capacity to realize this truth and attain Moksha, because Man alone has the

faculty of Intellect and Reasoning. This concept is similar to the assertion of Jesus Christ that

Man is made in the Image of God. Following this concept is the statement that Destiny is only a

false notion that is rooted in the minds of the ignorant. Man is capable of achieving anything by

making the right endeavors. He cannot achieve by making others do for him. But the fruits of his

endeavors are limitless.

The evil traits that prevent man from attaining his goals are lust, anger, greed, infatuation, pride,

envy, rajas and tamas. These are excesses of desirable emotions and prevent clear thinking. Love

is a very noble and desirable emotion. One has to be in love with oneself. Bhakti is based on

love. A leader showing concern for his people is like a mother, full of love.

17


Anger is repeatedly referred to as a major evil. “He who controls anger like a horseman who

breaks an unruly horse, is indeed a charioteer and not he who merely holds the rein and lets the

horse run wild.” “He who sheds the anger just as the snake sheds its slough, is the real hero”.

“He who never gets angry is superior to one who faithfully performs for a hundred years the

sacrifices ordained by the scriptures.” “Servants, friends, brother, wife and children, truth and

virtue abandon the man who gives way to anger”. These are sentences uttered by characters in

the various stories in the puranas and epics.

One may also be deluded by his lineage, scholarship, wealth, strength, youth, beauty, position

and penance (intense dedicated efforts). It is good to be proud of all these. Delusion happens

when the pride becomes excessive and turns into conceit. It then occupies one’s mind and

interferes with the other perspectives. None of them guarantee success in one’s endeavors. All of

them reinforce one’s attachments to mundane matters. One gets deeper into ignorance. It is

necessary to get rid of all of them.

Renunciation: Indian tradition recommends renunciation as a method of attaining happiness and

bliss. This is often understood to mean that one must retire from the world to the forests to

engage in meditation. The mandate is very clear that one cannot abandon his duties. A king just

cannot retire to the forest abandoning his duties to the subjects. A husband cannot abandon his

wife and children. A son cannot abandon his parents. Renunciation is not a license to run away

from one’s responsibilities.

Renunciation can only be of one’s possessions. Kith and kin and kingdom are not possessions.

One can renounce wealth and property by giving them away. One’s self-interest can be

surrendered. The ability to renounce strengthens one’s ability to get detached from the mundane,

the transient. Renunciation is the opposite of attachment. When one is attached, one becomes

tied to worldly matters. One continues to be in ignorance. Renunciation makes one free. Yoga is

the process which helps one to renounce, to be rid of attachment, and to integrate all the five

koshas into one performance of excellence in every task that one undertakes. “The person whose

mind is always free from attachment, who has subdued the mind and senses, and who is free

from desires, attains the supreme perfection of freedom from Karma through renunciation.”

18


3.4 THE CONCEPT OF YOGA

The practice of Yoga is detailed in the ancient literature of more than 2000 years ago. Yoga, in

the Indian tradition, refers to the unification of man with the Supreme. The Supreme is not

conceptualized as an external person who watches the universe and the beings therein, to punish

and to reward. The Supreme is conceptualized as an ultimate power and the source of all energy.

It is also assumed that the characteristics of that ultimate. Divinity exists in every human being,

which he somehow neglects when he gets lost in the trivialities of the material world. These

trivialities are in fact transient. They do not last.

Man, in his ignorance, does not realize this and gets caught up in the unreal, impermanent things

that he sees and interacts with. When he overcomes this ignorance, he realizes the truth about

himself and everything around him. That realization by an individual of his reality, his ultimate

potential, is the unification. With the disappearance of the ignorance, knowledge appears and the

truth becomes evident. One is then able to recognize his true nature, which is divine. The state

attained is described as absolute bliss, the non-existence of negative emotions. Yoga helps one to

attain this state.

Attainment of this state needs practice of certain disciplines (called sadhanas) to regulate the

physical body as well as the mind. The various postures are called asanas and they are designed

to make realization possible. It is, therefore, not a drill or program of physical exercises for better

health. Its true nature is far beyond physical dimensions. It is a process that enables realization of

one’s true nature, one’s potential. The process is one restraining the mind stuff (Chitta) from

taking various forms (Vritti).

Chitta and Vritti refer to phenomena relevant to explain how we relate ourselves to the world.

Stimuli from outside ourselves contact our physical body (sense organs or Indriyas), which are

interpreted by the mind (Manas) to make meaning. The mind sends the impression further to the

Buddhi (intellect), which reacts, generating also the sense of Egoism (Ahamkara). The organs

(mind, intellect and ahamkara) are various component and processes in the mind stuff. The

waves of thought in the Chitta are called Vritti, literally whirlpools. What we see as forms

outside are actually results of reactions within, like the waves and ripples generated when a stone

19


is thrown into the water. They depend on the nature of the water. Vrittis are the waves that are

generated by the mind (Chitta) when external events impinge on it.

Vritti versus Perception: The corresponding concepts in management literature are in the areas

of Perception. These concepts state that what we perceive or see outside of us, is not the reality

which is there outside, but is our interpretation of the reality, arising out of the stimuli from

outside interacting with our memories and past experiences. These memories and experiences

constitute our state of mind. The clarity with which we see depends on the state and conditioning

of the mind. Managing perceptions is therefore, important to one’s effectiveness. If not managed

well, we would be in touch with not the reality, but what we think is the reality. That ‘reality’

would be our own creation. The same reality as perceived by a blind person through sensations

of touch would be different to a person who perceives with all his senses. Many of us are blind in

the sense that we see only some facts, not all. There is certain selectivity even in observation.

The undifferentiated reality is differentiated by individual minds. When the mind’s conditioning

changes; the ‘reality’ also changes. Yoga deals with the set of issues of managing minds which

effectively are ourselves, in order to attain clarity and to see the truth.

The coordination between the various parts of the body is best when there is concentration on the

job. When concentration sags, the coordination tends to be less. The performance is less than

optimum. Mistakes happen. Concentration is necessary to use one’s skill. Concentration is the

action of holdings one’s attention steadfast on something, an object or a goal. It does not come

naturally. One needs to learn to concentrate. Meditation is a process that helps. It is related to the

practice of Yoga. Both meditation and Yoga are believed to be religious practices; as efforts to

contemplate on God and the Almighty, to obtain enlightenment. Such a belief would make

meditation relevant only for sadhus and yogis. In fact, it is of benefit to any person wanting to

excel in his chosen field of activity. "When meditation is mastered, the mind is unwavering like

the flame of a lamp in a windless place." (Bhagwad Gita).

Objectives: Effectiveness is related to goals and objectives. One is effective when the goals are

achieved. Otherwise, there is failure. In a managerial role, the objectives to be attained have to be

organizationally relevant and are usually quantifiable and measurable. At a personal level, the

objectives end with satisfactions and happiness. This is similar to, not exactly the same as, the

20

http://quotationsbook.com/quote/25822/

http://quotationsbook.com/quote/25822/


bliss, which Yoga promises on attainment of true realization. Satisfactions, happiness and bliss,

though intangible and not measurable, are outcomes from other tangible, mundane events and

attainments. Most of these attainments are experienced at work. There is thus a correspondence

between what Yoga could do at the personal level and what is relevant in the managerial role.

“This yoga should be practiced with firm determination and perseverance, without any mental

reservation or doubts” (Bhagavad Gita).

Karma Yoga: Karma Yoga is a good pathway for – self purification and self-development,

individual as well as collective growth and welfare, minimum play of passion, jealousy, hatred,

greed, anger and arrogance, team spirit, team work, autonomous management, minimum control

and supervision, etc. The result is all round happiness and prosperity. Karma Yoga is an end-state

or an alias of Nishkam Karma (NK). Yoga means union between ‘individual consciousness’ and

‘supreme consciousnesses’. Work is one of the several methods of achieving this union. Juxtaposed

against the NK is the other attitude to work called Sakam Karma (SK). Let us have a look at the main

points of difference between NK &SK:

NK (Detached Involvement) SK (Attached Involvement)

Psychological Energy Conservation Psychological Energy Dissipation / Burn Out

Reactionless Action Reactionful Action

Perfection is the Aim – to handle both success & failure

Success is the Aim – success excludes failure

Inner Autonomy / Sufficiency Dependence on Externals, Thriving on Comparison

Being in the world, but not of it Being in the world and also of it

Socio-economically relevant Socio-economically questionable

Work-commitment Reward-commitment

Mind enrichment Job enrichment

Excellence through ‘work is worship’ Excellence through competitive rivalry

It is evident that NK offers the most wholesome work psychology and should therefore be the

“Right Attitude to Work” because it is based purely on the tremendous logic in its theory and the

infinite power in its practice.

21


Lord Krishna in the Gita says: “Karmanyeva Adhtkaraste Ma Phaleshu Kadhachana Ma Karma-

phala-heturbuhu Ma The’ Sangab Asthu Akarmani”. This means “You have the right only to

action, and never to the fruits of your actions, nor be attached to inaction”.

A practioner of NK 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.

Attachment: Ambition or desire for betterment becomes non-productive, when the desire is to

attain what others have, to become like others, etc., which lead to regret one’s existing position

and therefore, neglect one’s existing duties. The focus is then not on action or doing, but on the

fruits that may follow. This is attachment. Because of attachment and the strong desire for the

fruits of action, there is also anxiety (what if I don’t get it?) and that leads to lesser concentration

on the job at hand. Thus, attachment leads to neglect.

Attachment looks at personal benefits, which are in the future and on which one does not have

any control, while detachment looks at what needs to be done, which is in the present and which

is totally under one’s control. There is an oft-quoted verse from the Bhagwad Gita, which says

‘Do your duty and do not worry about the fruits there from’. Some commentators have

interpreted this to mean that the objectives of the work need not bother the doer. The real

interpretation of the word “fruits” is, “benefits to self”. It is a verse which helps to focus on the

effort, not because the result is unimportant, but because the result is in the future. The doing is

in the present and needs all attention. The effort has to be made because the result from that

effort would be important. The effort is not being made because there are immediate benefits to

self. It is a formula for effectiveness, freed of anxiety about ‘What will happen?’ in the future. It

helps to focus sharply on the objectives of action. It is a philosophy for action, not for inaction.

3.5 SPIRITUALITY

The word spirituality is generally associated with the concept of God. It creates images of sages

or sanyasis or priests, who are learned in matters of soul and salvation, spend their time

22


contemplating on the scriptures and have transcended the pleasures of the senses. Consequently,

spirituality is considered to be something beyond the domain of those who are steeped in worldly

matters, concerned with the struggle of day-to-day living. In reality however, spirituality is an

earthly matter. It is nothing but an awareness of the oneness in the universe. This is a very simple

and self-evident concept.

Humility is the natural outcome of spiritual awareness. One does no assume superiority over

others, but understands that all other beings have unique gifts and talents and significant roles to

play. Humility comes from a sense of being indebted to others. An arrogant person believes that

he is responsible for everything that he has. Many persons boast of being ‘Self-made’. A humble

person believes that he could not have become whatever he has become, without help from many

others. One is indebted to nature for light, air and water, not merely for sustenance, but for heat,

communication and transport. The sages and scholars of the past have created the knowledge that

we pride in. our parents have contributed greatly in our upbringing. Many have helped us

directly with support in times of need, identifying opportunities, which we may have benefited

from.

Spirituality also makes one selfless. One tends to grab everything for oneself, only when there is

no concern for the others. An attitude that recognizes others as important elements of one’s

environment, generates an approach that is unselfish. Selfishness comes from a sense of ‘Mine’

(mamata), which is different from the sense of ‘Equality’ (samata). The latter is spiritual.

Spirituality makes one to:

Love and be concerned about everything in nature including animals and plants.

Recognize that all other beings have life, feelings, thoughts, hunger, etc., like humans.

Remain less arrogant about self (one is not as great or totally independent as one often

imagines).

Become more humble (others in different strata of life are in many ways, equal to us or even

better).

Be inclined to do more good to others than harm to others - be selfless, compassionate, kind,

charitable, etc.

Avoid exploiting or cheating others.

23


Be concerned about the environment.

Be concerned about matters other than the comforts and pleasures of the senses.

Recognize that one’s success is to be seen in terms other than material.

Become humane (meaning rising above self for common good).

Pay attention to the effect of processes and products, with regard to their safety and

harmfulness.

Respect warranties and other promises made while doing business.

Spirituality provides a strong base or ethical behavior. Justice and fairness automatically

manifest, when one deals with another on the basis of love and concern for the other. Given the

basis of love and concern, there can be no exploitations, discrimination or cheating. Substandard

products will not be sold. Mistakes will be avoided, or if still occurring, apologized and made

amends for. Profits will be made as legitimate reward for entrepreneurship. There will be no

profiteering, which is exploitation of the other’s compulsions. Costs will not be cut at the

expense of safety considerations. “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” (Gita).

3.6 THE CONCEPT OF DHARMA

The concept of Dharma is central to the Indian tradition. Dharma is often translated as duty or

the path of righteousness. These words do not capture the true import of Dharma. Dharma, in

fact, comprises of Satya (truth), Yagna (dedication) and Tapas (sublimation). Satya implies

complete accord between thought, word and deed. One cannot be truthful, if there is discrepancy

between thoughts, words and deeds. Yagna is the dedication of one’s cherished things to higher

powers or the larger entity. It implies that one’s concerns relate to issues greater than the

interests of self. Therefore, in the pursuit of dharma, one uses one’s resources, including

property, for the benefit of others. There is no selfishness. Tapas refers to the sublimation of

passions and instincts through a discipline involving purity of body and mind to obtain mastery

over self. He who wants to live in truth has to develop a spirit of dedication as well as self-

mastery. The basis of Dharma is Truth. Ego and pursuit of sensual pleasures, lead to untruth,

delusion and self-indulgence.

24


Dharma is thus defined in terms of steadfastness, charity in its broadest sense of giving and

sharing, non-stealing, purity of mind and body, control of the senses, true insight and awareness.

Malice, anger, pride, lust, avarice, temptation, passion, faithlessness, hate, etc., lead one away

from the path of Dharma. Dharma is said to be Bahujana Hitaya, Bahujana Sukhaya, which

means for the good and comfort of many. In its secondary sense, Dharma means the pursuit of

the highest good by trying to live in conformity with the Cosmic order.

Dharma, literally, means in Sanskrit, that which sustains, that which holds together. Dharma is

the foundation which holds the universe together. This means that without dharma, the diverse

elements in the universe would find it difficult to coexist. Laws and conventions are drawn up to

enable the people of the world to live and pursue their respective goals. Without such laws, there

would be chaos in the society. These laws and conventions suggest right behavior. Dharma is the

unwritten law that suggests right behavior. The concerns extend also to the animals and the birds

and the trees and the entire Cosmos.

Another aspect of dharma is the attitude to parents and guests, all of whom are treated as

equivalent to, or manifestations of, the Supreme. Service to them is ordained as the duty of

everyone.

Some of the actions which are dharmic are:

Charity, which is generosity, sharing, and eliminates possessiveness.

Forgiveness, which comes out of concern for the other and eliminates anger and hatred.

Non-violence, which is the effort to avoid injury physically or mentally.

These are ways of bringing about, and being in, harmony with Nature. There is no religious

sentiment in these practices.

There is while discussing dharma, persistent denunciation of greed. Greed is excessive desire.

Greed brings about the ruin of people. Greed generates self-centeredness and possessiveness to

the exclusion of others. In the pursuit of greed, one becomes blind to the concerns of others and

therefore, is prepared to cause harm to the others. Greed arises out of the delusion that physical

possessions last and add to the happiness of man. Thus, greed is inconsistent with the realization

of the truth. The injunction is only against greed, not against want. Here is a warning that desires

25


must be controlled, so that there is no greed. Wealth, if used only for the benefit of self and close

relations to the exclusions of others, becomes an object of greed.

3.7 THE GUNAS

‘Guna’ means quality or substance. According to Indian tradition, the mind is composed of three

basic forces called gunas, sattva, rajas, tamas. These gunas describe the character of individuals

and their thought processes. They are also the basic constituents of the entire universe, physical

and mental. In the physical world, sattva predominates in sunlight, rajas in an erupting volcano

and tamas in a block of granite. These metaphors capture the basic nature of the three gunas,

light, agitation and inertia.

Sattva is the principle of poise conducive to purity, calmness, knowledge and joy. Rajas is the

principle of movement, leading to activity, desire, passion an restlessness. Tamas is the principle

of inertia resulting in inaction, dullness, and delusion. Tamas causes the mind to move on a low

level; rajas scatters the mind and makes it restless and sattva gives it a higher dimension.

One of these three gunas remains active at any point of time. One of them may tend to be more

active than the others in an individual, in which case that individual’s character or nature is likely

to correspond to what that guna represents.

The very succinct description of the gunas, appears in the Mahabharata as follows: “When a

person observes in himself something which causes pleasure, when he experiences tranquility

and purity, then he should know that it is sattva. When there is distress in body or mind, then he

should know that rajas is active. When there is confusion or ignorance, when he cannot think or

know, that condition is caused by tamas.”

Effects of Gunas: The sattva guna enables one to see in every living entity, a single undivided

spiritual nature. The rajas causes every different body being seen as a different type of living

entity while tamas mistakes a part to be the whole. It does not even see the single entity in its

entirety.

26


In relation to work, a sattvic sees work as rewarding by itself, to be done without desire, hatred

or attachment; rajasaics seek to fulfill desires through work; while tamasaics relate themselves

to work without concern or seriousness. A sattvic performs his duty with enthusiasm,

determination and earnestness, and does not lose his sense of equanimity, even if the work does

not succeed in its objective. A rajasaic is happy when the results of the work are beneficial to

him and sad otherwise. He is attached to the actions. A tamasic is lazy, morose, procrastinating,

willing to cheat.

The following chart shows the differences between the three gunas on a number of parameters.

PARAMETER SATTVA RAJAS TAMAS

Vision Unstained Blurred Unrealistic

Nature Luminous Partial Confused

Approach Unattached Attached Inconstant

Awareness University Multiple Part is whole

Emotions Balanced Moderate Extremes

Attitude Selfless Selfish Harmful

Ego Nil Conceit / Pride Delusion

Orientation Result Rewards Unclear

Tendency Duty bound Calculating Haphazard

Base Wisdom Self - Interest Ignorance

Energy Enthusiasm Passionate Lethargic

Discrimination Clear Biased Perverted

Mind Calm Disturbed Agitated

Drive Love Desire Greed

State Awake Active Asleep

Pursuit Persistent Obsessed Unsteady

27


Level Spiritual Pragmatic Impulsive

Satisfaction Lasting Temporary Little

Developing Gunas: A relevant question would be whether it is possible for a tamasaic person to

acquire sattvic gunas. In Indian tradition, it is possible for any person to become anything that he

wishes to become, provided he strives for it. This definitive statement will not apply to the

acquisition of material possessions, but would certainly apply to mental attributes. Following on

the karma theory that one is a creature of his past actions, it can be said that the qualities of one’s

thoughts at any point of time is the result of the actions and deeds of the past. If one is used to

base deeds, one’s thoughts processes are at that level and corresponding qualities become

stronger. If one spends more time in the company of morally enlightened persons and listens to

their discourses and experiences, which goes by the name of ‘satsang’, one’s mind acquires the

qualities at the level.

The guna directs spontaneous thought and action. The intellect or buddhi, which provides the

discriminating function, can distinguish between one and another and help to make choices. If

periodically, preferably daily evening, one would sit down and review the events of the past

hours, one may get different levels of satisfactions from different events. Discrimination begins.

If then, more thought and emphasis is placed on the events or deeds that satisfied more, and a

desire expressed that such events may occur more than the ones not preferred, there would take

place a kind of gradual programming within, whereby the gunas appropriate to the satisfying

actions would become enhanced. If, during these reviews, the mind remains in charge, and finds

more satisfactions in tamasaic activities, like the earnings from gambling, or drinking, or through

scandalizing some one else, tamasaic gunas will become strengthened. On the other hand, if the

intellect declares a preference for actions of generosity and compassion, the sattvic gunas would

come to the fore. One’s thinking is both the cause and the effect of what one is at any point of

time. One’s gunas are the result of his past and his present will determine the future. One can

bring about change within, by being conscious of what is now and being clear of what one wants

to be and focusing always on bridging this gap.

28


The three Gunas relate to the basic nature of man, and govern his behavior, including his thought

processes. They are related to basic components of the universe, just as Energy is the basic

component of the physical world, according to Science. Gunas affect one’s clarity and focus.

Sattvic persons are likely to make more appropriate decisions than rajasaics and tamasaics.

3.8 THE CONCEPT OF KARMA

Regardless of religious affiliations, all people believe that one should not do bad things. One

should not commit sin, for example. The laws of good behavior are not all written in the penal

codes of a country or in the moral text books. Violation of these largely unwritten laws

constitutes sin. One should do good things. Deeds, which emanate from feelings of charity,

compassion, kindness, etc, are virtuous acts.

The motivation to avoid sin and to pursue virtue comes from the belief that one is accountable

for one’s deeds, in the court of the Almighty. This happens on Doomsday. One is rewarded by

admission to Heaven or punished by being consigned to Hell. The Hindu belief is that one’s

actions determine the course of one’s future, not only in the present life but also in further

rebirths. All teachings affirm that the judgment by the Almighty is inexorable. No one can

escape it. One cannot try to hoodwink the Ultimate Arbiter with false or fabricated evidence or

untenable excuses. There is no leniency. There is clemency which is earned by penance or

penitence, not in words, but genuinely in the mind.

Values and Karma: There is however, a more practical significance to the concept of Karma.

Spirituality or Universality is the basis of the injunction that one has to be considerate to all.

Some actions are called virtuous and undesirable actions are called vices or sins. The distinction

is based mainly on the effect of the action on others. All actions that arise out of concern for

others are deemed to be virtuous. Sins or vices are actions, which violate the rights of others and

cause them harm. There is no difference at all from the principles of ethics. People keep away

from committing offences, not because they are afraid of the penalties, in this world or

elsewhere. They do because of their values, which are also reflected in the gunas.

Consequences of Karma: The impressions created (experience) remain as memories, beliefs,

etc. they generate desires, predictions and tendencies. These are effects in the mind and are

29


called ‘vasanas’. They also create values. They influence perceptions (the observation of reality)

and one’s response to experiences. Thoughts and desires emerge. The physical body pursues the

thoughts and desires, through actions. The laws of action and reaction operate.

One cannot avoid an equal and opposite reaction to what one does. If you do good, you get good.

If you do bad, you get bad. If you shout at someone, you can expect to be shouted at. If you are

kind at someone, you can expect that person will have a kindly disposition towards you, even if

he does not express it at that time. If one is in the company of people attending a satsang, one’s

thoughts will naturally be along those lines. If one’s company is of people who spend most of

their time in race courses and gambling houses, trying to make quick money, one’s aspiration

and desires are likely to be similar. The mind is described as a piece of white cloth, which will

take the colour of the dye it is dipped in. The sayings of Swami Chinmayananda explain how

emotions affect the person having those emotions. It does not affect any one else.

“The quality and texture of our performance is ordered by, controlled by, the quality and texture

of our thoughts. If the thoughts are noble and serene, intelligent and creative, your performance

will also be creative, beautiful. There is no question about it. It is nature’s law that you will be a

success. Success brings you happiness and prosperity. The great subjective scientists, our rishis

of yore, discovered that the quality and texture of our thoughts are determined by the values of

life that our intellect has understood and also accepted. Some people are in quest of wealth and

for them money is value. Some people want power and for them power is value. Value is that for

which we put forth our efforts. This value determines the texture and quality of thoughts.

Thoughts projected become actions and behavior.”

“If you have a Lord of devotion before you on the altar, you are bowing down to Him every

morning and evening and remembering Him at all times as though He is just behind you, looking

over your shoulders, watching over what you are doing from morning to evening. That is

Upasana. The concept is that He is supervising whatever you do, He sees everything, He is

guiding me, leading me. May I always do things in such a way that I get a nod of approval from

Him. If you do Upasana in this manner, His qualities come automatically to the mind and in due

course, you will find that your values have changed. Slowly these values get fixed in your mind,

your values change, the pattern of thoughts in your mind changes. When the pattern of thoughts

30


in your mind changes, the texture and quality of your performance change. In the world of

constant change, you must learn to keep your balance. This balance will come from your mental

quality. You hold on to hale and hearty values of life, nothing can disturb you. Under all

circumstances, you will be at the top of the world, controlling the situation, smiling away

through.”

Karma and Self: A person is known by his character. Character is the expression of his values.

Values are formed through experiences. Experiences are the result of one’s deeds, Karma.

Therefore, one’s character is the result of one’s karma. What one has done in the past,

determines what one is in the present. What one does in the present, is because of what he is in

the present. What one does in the present will determine what he will be in the future and

therefore his future actions. So on, the cycle continues. One is both the cause and the result of

one’s actions. One has no escape from one’s past. We have the power of discrimination, which is

the ability to distinguish between one and another. We also have the freedom to choose between

the various alternatives before us. We are exposed to multiple events and options. We have the

freedom to choose what we would like to be aligned with or get involved with. This choice is our

action and determines our character. That is neither fate nor destiny. It is our own making. If, at

any time, we realize that the choice was not the right one, we have the freedom to resort to

different choices and different actions. The consequences, in terms of impressions on the mind,

would be different. The future course can be changed. We can escape from the past.

Those who are born to circumstances that give them unwholesome experiences may not be able

to get rid of the circumstances. People who live in slums may not be able to avoid contact with

the criminal and the unsociable element. But that is not the only choice. They may, if they

choose to, stay away from them, although continuing to live in those surroundings. Even if one

had lived for some time as part of the criminal and unsociable characters, it is possible to come

to a different conclusion later and change. Such a change will modify the effects of the past

karma, because the events and impressions thereafter will be different. This is how repentance

and penitence works. It works only when one is genuinely repentant, not in words. If it is not

genuine, the rest of the world may be mislead by the pretension, and may believe that the

repentance is genuine. But the impression in the mind of the pretender is yet another lesson of

‘Cheating pays’. It only confirms the earlier tendencies. The character does not change. This is

31


the meaning of the belief “You can cheat the world, but God cannot be cheated. He knows”. The

God is within you and is witness to everything.

Internal Locus of Control: The concept of Karma makes one fully responsible for what

happens to him/her. One is not subject to the tyranny of Destiny or Fate. One can determine

one’s own destiny. Action or Karma is the route. When one takes responsibility for oneself, the

locus (place) of control is said to be within. If the locus of control is outside or external, one

blames others for what is happening to oneself. A person whose locus of control is within does

not ask the question, “When the whole world is corrupt, what can one do?” The Indian tradition

suggests that every person should take responsibility for self. The concept of Karma gives one

confidence and shows the way. “The soul who meditates on the Self is content to serve the Self

and rests satisfied within the Self; there remains nothing more for him to accomplish”. (Gita).

The laws of karma are firm and inexorable. The concept is not one of a supreme being, keeping

watch to punish or reward on a future date. It is laid down as an eternal law that works itself out

automatically and immediately. The consequences cannot be avoided. No one, not even the

Gods, are exempt from this law. Indian mythology has several stories of the high and the mighty

having to suffer for their wrong actions and the lowliest receiving the biggest possible rewards

for their good deeds. The rewards are not merely bliss, but also the ability to command the

‘Gods’, which in effect means, complete mastery over one’s situations, including over nature.

3.9 THE CONCEPT OF DUTY

Duty arises out of one’s position in life. One may be born into this position or one may have

chosen it. One becomes a son or a king by birth. One becomes a member of a club or

organization by choice. Employment is by choice. One’s duty arises out of one’s role in the

group, the family or the society or the organization. If that role is not performed, the objectives

of the group may not be attained, unless some one else puts in an additional effort to compensate.

Everybody who depends on that role being performed suffers. Neglect of one’s duty harms the

community. Neglect of one’s duty amounts to betraying the trust that others had in the person

entrusted with that role. Neglect is equal to cheating.

32


Spirituality helps one to retain faith in the performance of duty being its own reward, being

beneficial in the long run, while non-performance of duty, including abuse of authority, is

harmful in the long run, to self, the organization in which one is, and the society. The benefits to

self include happiness and peace of mind. One also acquires a higher stature among colleagues.

Non-performance of duty, particularly arising out of misuse of authority, is accompanied by a

sense of guilt and by the anxiety being caught. Many ‘respectable’ people have landed in

humiliating circumstances, when they were found to have acquired their respectabilities, through

dubious means, including misuse of authority and other omissions and commissions related to

duty. “Action is greater than inaction. Perform therefore the task in life. Even the life of the body

could not be, if there were no action.” (Bhagvad Gita).

There is a strong emphasis on the ‘Swadharma’. This means that different people have different

duties by virtue of their positions. “He who performs his appointed dharma, to the extent of his

powers, goes after death to the region of superior bliss.” (Mahabharata- Shanti Parva). By one’s

performance of one’s duties in the position in which he is placed, he can raise himself in the

hierarchy. In the classics of old, the hierarchy is in the social (caste) system and the ultimate bliss

is derived from the attainment of one’s objectives, which are identified in terms of salvation or

realization of the Ultimate. In the context of current times, the objectives are in the areas of

social and professional recognition. The simple message is ‘Do well what you are expected to

do.’ This is duty. ‘Don’t try to be doing what is someone else’s job, however nice and attractive

that might be’. Attempts to do so arise from desires to attain for oneself, to possess, and to satisfy

one’s senses and ego. There is also an element of jealousy at the other’s better position and by

comparison, one’s own lower position. Such thoughts divert one’s dedication away from duty

and therefore, do not help.

Does this mean that ambition to improve one’s position is wrong? No, if that ambition or desire

is based on doing well whatever is given to oneself to do and thereby earning a reward for

proven dedication and excellent performance. This can happen only if, while doing, there is no

other consideration than doing well. This is what is meant by phrases like “Making an oblation

of one’s actions in the fire of renunciation”, which are repeated often in the puranas. This is also

the concept of detachment.

33


3.10 HOLISTIC APPROACH

Holistic approach means looking at a problem or a situation in totality rather than only one

aspect of it. We have to pay equal attention to all the aspects of human personality and consider

him as a whole or complete being, having practically unlimited potential energy and power to

develop himself and acquire perfection so that he can enjoy all round internal and external

harmony and progress. This is called holistic approach in self management and management of

any enterprise as well.

Traditional therapy emphasizes on personality factors and development but holistic approach

seeks to balance the psychological aspects with more spiritual aspects. This takes traditional

therapy one step further. Integrating the personality and the higher self can be an important part

of the process of healing. 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 and East tends towards introverts.

Personality builds up external man and character builds up the internal man. Union of east and

west will provide together, personality + character. Internal being and External being both should

be fully developed as per Dharmic Management with Holistic, valued based approach.

As per the Indian tradition the qualities required to develop a personality are:

Atmavishwas (self-confidene): Self-confidence is a must in each and every individual. “Can

do” attitude must be developed in every individual.

Abhyasa vrutti (readiness to learn): Readiness to learn and curiosity to learn go hand in

hand. They help individual gain knowledge, resulting in the development of the individual.

Compassionate: He must have love and compassion for love.

Appreciation: A person must learn to appreciate others.

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.

34


Sahanshilta (tolerance): He must have the quality of tolerating any human being and any

situation.

Para Sanman (reverence for all creation): An individual must have reverence for nature,

man, animal, etc.

Sahas (daring): A daring to face situations and challenges.

Dheriya (patience): Attitude of “Slow and steady wins the race” and “Haste makes waste” –

as results always take time.

Nischaytmakata (decisiveness): An individual has to be decisive, it is said that

“Samsayatma vinashyanti”

Straight forwardness and simplicity: A person should be straight forward and simple in

life. He should be able to adjust to various circumstances.

Satata (continuity): He must be a constant and continuous learner.

Tyagi (sacrificing): He must learn to sacrifice (for good cause).

Alertness and awareness: He must be alert about good and bad and must be aware of his

duties and responsibilities.

Tanmayta: He must be engrossed in his work.

3.11 HUMAN VALUES – INDIAN INSIGHTS

Values are basic convictions that 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. Value system indicates a hierarchy based on ranking of an individual’s values in terms

of their intensity. Terminal values are desirable end-states of existence; the goals that a person

would like to achieve during his/her life time. Instrumental values are preferable modes of

behaviour or means of achieving one’s terminal values. Values are called gunas.

A broad definition of values, derived from an insight into ancient India’s psycho-philosophical

wisdom literature is: “Values are states of feelings/emotions that underpin the content of a

choice/decision and determine the manner of using the intellect/reason for justifying and

implementing that choice/decision.”

Character is the foundation of values. The sequence being:

35


Character -> Values -> Attitudes -> Behaviour

Human Values is the sum total of qualities like truthfulness, integrity, gratitude, humbleness,

forgiveness, patience, transparence, charitableness, simplicity, etc. Human Values make a person

Antarmukhi (interiorized) while skills will make him more and more Bahirmukhi (exteriorized).

Human values transcend moral, ethical and spiritual values.

Values and Ethics: Ethics can be defined as “The systematic attempt to make sense of

individual, group, organizational, professional, social, market and global moral experience in

such a way as to determine the desirable, prioritize ends that are worth pursuing, the right rules

and obligations that ought to govern human conduct virtuous intentions and character traits that

deserves development in life and to act accordingly. Ethics are derived from a set of universal

values and have two fold objectives; it evaluates human practices by calling upon moral

standards and also gives perspective advice on how to act morally in a specific type of situations.

Ethics is related to issues of propriety; rightness and wrongness. What is right is ethical and what

is wrong is unethical. The words ‘proper’, fair’ and ‘just’ are also used in place of ‘right’ or

‘ethical’. To refer to something as ‘ethically wrong’, is what is called an ‘oxymoron’. The words

used in conjunction have opposite meanings and do not add emphasis. The words ‘unethical’ or

‘wrong’ would mean the same. If it is ethical, it is right, proper, fair and just. The word ‘ethical’

does not qualify ‘right’ or ‘wrong’.

Issues of right or wrong are related to ones ‘values’. The word ‘value’ is used very often, but

with the meaning of worth, economics or otherwise. In the context of ethics, ‘values’ are our

standards of right and wrong. Whether something is right or wrong, is not a matter of fact. An

action may be upheld by some as very right while others could be equally vehement in the

contrary view. It is a matter of opinion. Our sense of right and wrong, or what is proper or not

proper, has its base in the values that we uphold.

Values are not seen in every difference of opinion. Difference in opinions with regard to the

rightness or wrongness of economic policies, do not emerge out of values. They emerge out of

one’s understanding of economics and its dynamics and the likely consequences of alternatives.

These come from one’s knowledge or past experiences. Ones values do influence one’s

preferences for the objectives and priorities and priorities that these policies are directed at.

36


Values find expression in matters of social and interpersonal behaviours. A simple example

would be traffic jams being created by vehicles trying to get forward from right and left,

ultimately making it impossible for anyone to move. These people do not see anything wrong in

their actions. Another example would be when you find that some other vehicle is parked so

close to yours that you cannot even open the door. These show a concern for one’s own

advantage along with a lack of consideration for others. Concern for others is a matter of value.

Values are manifest in behaviours like jumping a queue, violating traffic laws, trying to cheat,

maligning someone, using foul language, etc, which, when seen in others, makes one question

the upbringing or character of the other. Our values are not explicitly stated. We may not be even

aware of our values. But they guide our actions. If anything happens that offend our values, we

would be disturbed. We would feel bad. We may feel angry, or annoyed or irritated, the reason

for which may not be easy to explain. But another person, who does not hold a similar value,

may find the irritation totally illogical.

Values are learnt, not taught. Values are learnt from childhood, from the variety of contacts one

has with persons, stories and situations. Manners, etiquette, social proprieties, etc constitute and

reflect values. Values determine ones evaluation of what is right and wrong. They are deep-

rooted, fundamental beliefs. They lay down one’s standards of propriety. They are responsible

for a large part of one’s instantaneous response to situations. Values are responsible for the

consistency of one’s behaviour. One’s character is defined by consistent elements of one’s

behaviour. Values constitute the foundation of ones behaviour. What is called character, is the

sum total of ones values. When one is forced to a situation where he has to do something wrong,

viz., something contrary to what the values dictate as proper, one’s conscience pricks. The same

happens when one sees an action that is wrong. One may feel outraged. When one feels good or

feels bad, it is the expression of ones conscience. Conscience is the custodian of values. One can

identify and become aware of ones values, when the conscience expresses itself, through feelings

of good and bad.

Values v/s Skills:

1. To ‘become’, we need values. To ‘do’, we need skills.

2. ‘Becoming’ (needing values) must precede ‘doing’ (needing skills). Values should act as the

basis of the skills acquired.

37


3. Values are the means of perfection. Skills must have sound system of values as the base.

Otherwise, one can manipulate skills for ulterior motives.

4. Values are internal, dealing with internal development of a person, purifying mind and heart.

Skills on the other hand only make a person proficient. Values are the means of perfection of

personality.

5. The field of values is governed by union, holism and relatedness. More often than not, skills

are used to bring about division, fragmentation and separation.

6. Values bring about excellence and universal good. Skills see us through mechanics of

management.

7. Skills are not enduring, values are.

8. Skills change with passage of time. Policy is flexible, principles and values are not.

We have permanent fundamental values. “Skills must pass through the corridors of values and

the corridors have to be kept not dark and untidy, but well lit and clean.”

Skill – Value Matrix

Skills

Values

Strong Weak

Strong Most Desirable Dangerous

Weak Tolerable Useless

The discussion in no way speaks against acquiring skills but tries to guard against only acquiring

skills, as the matrix above testifies. Of course, the discussion in no uncertain terms makes it clear

that values are more important that skills.

3.12 STRESS & INDIAN ETHOS

Stress is a dynamic condition in which an individual is confronted with an opportunity,

constraint, or demand related to what he or she desires and for which the outcome is perceived to

be both uncertain and important. More typically, stress is associated with constraints and

demands. The former prevents an individual from doing what he/she desires while the latter

38


refers to the loss of something desired. The word ‘stress’ is derived from the Latin word

‘Stringer’ which means to ‘draw tight’.

The Indian View on Stress: Ancient Indian literature does not talk about stress itself. Some of

the terms used are bishad, klesha and dukh. Klesha refers to the stressor aspect. Our ancient

literature does talk of tritap which refers to three kinds or rather sources of distress and miseries

(dukhatraya) in human life, mainly

• Adhibhautika – due to beings, i.e., wild animals, reptiles and cruel humans.

• Adhidaivika – due to ‘Acts of God’, i.e., natural calamities which are ordinarily beyond human

control.

• Adhyatwika – relating to one’s own body and mind, i.e., physical and mental illness.

Out of the three, those in the second group are ipso facto outside our control, the first group may

be avoided if we are careful enough and the third are by and large within our control. As can be

observed, these are very similar to the Causes of Stress.

Methods of Stress Prevention (What our Scriptures say?):

• Effective management of the 5As (anger, ambition, anxiety, apprehension and arrogance).

• Developing a spirit of progressive renunciation.

• The ethico-moral law of cause and effect (The Theory of Karma).

• Conscious efforts towards developing a healthy personality.

The Dwandik Theory of Stress: It is a contribution from The Gita which says that stress arises

from the universal phenomenon of the constant interplay of dualities or opposites or contraries in

the “fabric of life’ of our existence – both the outer/physical world (e.g., night and day or hot and

cold) and the inner/psychological domain (e.g., pleasure and pain or success and failure). The

Gita suggests two alternative approaches to deal with Dwanda or Dualities, Samattwa (i.e.,

treating the two as equal) and Nirdwandwa (i.e., transcending the dualities). The first approach

suits the Bhakta and is called the Bhakti-Yoga while the second is for the Gyani and is called the

39


Gyan-Yoga. The first approach is relatively easier. The following two verses from The Gita

which reflects the Samattwa and the Nirdwandwa approaches: ‘sukha-sukhe same krtva –

labhalabhau jayajayau…’ [To regard pleasure and pain, gain and loss, victory and defeat as

alike] and ‘yo na hrsyati na dvesti – na socati na kankasati – subhsubha – parityagi…’ [He who

neither rejoices nor dislikes nor grieves nor desires, who renounces good and evil]

3.13 DISTINCTIVE CHARACTERISTICS OF INDIAN ETHOS

1. Indian thought believes, unlike the western, that the world of mind and matter is but an

appearance of a deeper reality which lies beyond the perception of our senses. It is not

enough to interpret reality – the changing and the unchangeable, impermanent. Further, as the

Vedanta points out, the world around us is of wonderful design. There must therefore be an

intelligent agent, for such action is never seen to operate without an agent. This agent is

Brahman, or the ultimate principle beyond which the mind cannot go. This is the creator, the

preserver and the destroyer.

2. This ultimate principle or intelligence is present in every one. It is the Atman or pure spirit.

The individual is only a part of the infinite and has in him an intelligent or spirit that is higher

than his body, mind or intellect. This is the soul of a man which is a spark of the universal

soul.

3. It is possible for man to go beyond mind and intellect and realize his self, which is a part of

the universal spirit or the cosmic self. This realization need not and cannot be based on the

use of man’s reasoning capabilities. Wholly unlike the West, India has held that metaphysical

truths can be known by direct experience. The west holds that such truths can only be

speculations, inferences or undergrounded faith. Indian literature is full of examples of men

who have had such direct experiences in self-realization. The wisdom of those who

experienced it a thousand years ago (Vedas, Rishis) is as important as of those who

experienced it in recent centuries (Sri Ramakrishna, Meerabai, Ramana Maharishi) or today.

The Indian thinkers warn against rationalistic self-sufficiency, which insists on verification

being necessary for acceptance of facts.

4. Arising from this, the concept of Man itself is different from that of the west. Human

personality develops as a result of the meaningful interaction of body, mind and spirit and

40


evolves normally from a lower to a higher state (tamasic to saatvic). The uniqueness of Man

lies in the fact that the instinctive and the intellectual in him attain their fruition in a spiritual

personality. He seeks to establish order and harmony among the different parts of his nature

and strives after an integrated life. He is unhappy so long as he does not succeed in his

attempt at reaching an organic wholeness of life. There is always a mental and moral ferment

in him, a tension between what he is and what he wishes to become, between matter which

offers the possibility of existence and spirit which moulds it into significant being.

5. The divinity of man and the presence of the cosmic consciousness in him, has moulded the

Indian approach to all relationships. Every human being, indeed every being, is divine and is

therefore worthy of respect. I see the world in me and I am of this world. There is therefore,

such greater emphasis on cooperation rather than competition, on trust and harmony with

natures’ creations. We are the children of god.

6. The basic unit of social life in India has been the family. The family is the guardian, the

protector, the mentor, the ultimate insurance against all odds. The wider social networks,

social organizations, cultural institutions, the work place and the state are extensions of the

family. The unity of family life and family values such as discipline, obedience, respect for

the elders, equality and direct access to each member, and interdependence are to be

projected to other institutions, of which one is a member. The state itself is the guardian, the

mother and father.

7. The workplace is characterized by strong, informal relationships rather than a rigid

hierarchical structure. Work is a value, an offering to the divine. The joy of work and the

opportunity to serve are stressed.

8. Indian thought constantly emphasizes the concept of balance. The wise man, it is said, keeps

pleasure and pain, friend and foe, likes and dislikes at equal distance. This helps him to

master his own mind and body. Our sense organs like the eyes, the nose and the ears are

constantly in touch with the outside world – with objects that we may like or dislike. We

develop an attachment to those that we like and get pleasure from gaining them and pain

from being deprived of them. Both pleasure and pain are transitory. The food that we like in

periods of good health turns unpalatable in periods of sickness. A balanced mind is aware of

the transitory nature of these pleasures and pains and does not develop any attachment.

41


9. In an effective metaphor, the self (atman) is compared to the master, the body to the chariot,

the intellect (buddhi) to the charioteer, the mind (manas) to the rein, the senses to the horses,

and the objects to the road that winds. If the charioteer is asleep and the horses not reined in,

the chariot cannot reach its destination. One’s intellect, when trained, is an effective

instrument to control one’s emotions and raising the self almost all the religious teachings of

the prophets throughout the world.

Ethics and morality would seem to be synonymous. Both refer to aspects of good and evil, rights

and wrongs. What is moral is apparently also right and what is immoral is wrong. A person who

is moral is supposed to abide by certain principles, which by implication, are deemed to be

important and correct. He would so abide, even if it affected his personal interests adversely. The

expression “moral victory” is usually used to refer to a situation where there may have been a

defeat in an election, or in a court case, or in fight for supremacy, but the person so defeated did

not compromise on principles. These are principles, which clarify propriety or rightness of

conduct. These principles are not sacred by themselves, but are held widely as such, by large

sections of the community. If they were not so widely held, the person concerned would not get

the acclaim of a moral victory, although he may personally be content. Only principles, which

are widely held, are labeled ‘moral’. There could be some differences between morality and

ethics in definitional nuances, but for all purposes, they may be assumed to mean the same.

Ethical dimensions vary according to the context. If one were to ask a friend for change of a

hundred rupee note, it is expected that he would return a hundred rupees in a change and not

pocket a rupee or two as his commission. But with a moneychanger, it would have been right for

him to charge a commission. The money changer’s action is accepted as a legitimate business

profit, a concept which was quite alien to societies may be a couple of centuries back. Making

profit amounted to an unethical practice, before money became part of normal trading.

Overcharging is wrong. Charging 15 for a cup of tea in a five star restaurant is however,

accepted as not wrong. The maximum retail price, printed on packages, is not relevant when the

purchases are made in certain premises. It would be considered wrong for a reputed shop to

quote a price higher than the one at which it will make the sale, although it would be quite in

42

http://en.wikipedia.org/wiki/File:Indian_Rupee_symbol.svg


order for a road side shop to quote 300 and then sell it for 30. Issues of proprieties and ethics

can be determined only in specific contexts.

Historians and scholars tell us that India is possibly one of the very few civilizations, if not the

only one, having the longest history of unbroken continuity of its culture and tradition, of the

ethos derived out of them. It has repeatedly shown its capacity to renew and sustain its ethos and

a remarkable resilience to withstand the powerful onslaughts of history down to modern times.

One of the reasons cited for it to have survived for so long is its ability to synthesize the

contradictions and diversities of different cultures. The core of its ethos has maintained the

supremacy of the spirit of humanity, of life, not merely in biological terms, but in intense human

terms. If we were to look for ancient texts that are Indian, we would locate the Upanishads, the

Vedas, the major epics Ramayana and Mahabharata, the Panchatantra stories and the Jataka tales.

Most Indians would be familiar with these regardless of religious affiliations. When the

Mahabharata and the Ramayana were being telecast, the audience was not limited to the Hindus.

These epics have universal appeals, being popular in Germany and in Indonesia, in adapted

forms. This is so because they deal with human issues and contain lessons, which are relevant for

all mankind.

“Perseverance in seeking to gain the knowledge of the Supreme Spirit, and the perception of the

gain that comes from knowledge of the truth; this is called knowledge, all that is contrary to this

is ignorance” ~ Bhagavad Gita.

“Keep your thoughts positive because your thoughts become your words. Keep your words

positive because your words become your behaviours. Keep your behaviours positive because

your behaviours become your habits. Keep your habits positive because your habits become your

values. Keep your values positive because your values become your destiny” ~ Mahatma

Gandhi.

The Indian Ethos is such a vast domain that encompassing every aspect is not feasible within the

scope of this project. However, certain relevant concepts of Indian Ethos, with respect to their

applications in management, have been discussed in the next chapter.

43




4.

INDIAN ETHICS, THOUGHTS AND PRACTICES

IN MANAGEMENT

4.1 WHAT IS MANAGEMENT?

“Management's job is to see the company not as it is... but as it can become” (John W. Teets).

The modern concept of management is not confined to books, seminars and sleep-inducing

lectures. Management is the professional medication for solving problems faced by the mankind,

its habitat and the society at large. It pervades every stratum of society and industry and is

practiced by all classes of business, commerce, organization, society and polity for yielding a

concrete output in numeric as well as in qualitative terms. It is the practical and result oriented

skill of mankind, thus making it a vital tool for survival and growth. A manager is a leader, a

motivator, a go-getter and one who achieves results. And the new age rightly belongs to a

successful manager. A religion helps individual in spiritual, moral and aesthetic cleansing

processes and management would certainly become a successful religion for everyone.

Management is a process of designing and maintaining an environment in which people achieve

common organizational goals in most effective and efficient manner. In short management is

getting things done from others. The mental contents of a good person are called ethical values.

This is also called daivi sampati or divine qualities. Now if we coagulate both the meanings then

we would realize that both are complimentary to each other than supplementary. Our

effectiveness at work is tied to exercising intrinsic human values i.e. moral and ethical values

such as communication excellence, credibility, innovation, creativity and coordination. The

human values help good inter personal interactions. They reduce conflicts and disputes. They are

part and parcel of achieving accelerated process of improvement. Customer, worker and citizen,

they enhance the goodwill of organization.

Management is basically, of people. People behave and respond according to their ethos. The

behaviour of people cannot be managed except in the context of their ethos. People from

different parts of the world do not have the same ethos. Ideas of management developed from

44

http://www.1-famous-quotes.com/cgi-bin/viewquotes.cgi?action=search&Author_First_Name=John+W.&Author_Last_Name=Teets


western experiences, will not work as well, when applied in the Indian context, because the ethos

is different. It is important to identify some of the characteristics of the Indian Ethos and relate

them to what may be appropriate management practices.

The management team, the backbone of the International Student Recruitment Organizations

(ISRO), should consist of the people, who have vast professional experience in the field of

advising students about the various study options available abroad, keeping in mind their profile

and needs. The people in the team should provide information regarding higher education in

various countries and be empathetic towards the students' needs as well as have the ability and

will to fulfill commitments given to the students. The team of administrative staff, an important

chain responsible for the admission process of students, must consist of efficient people sharing

different responsibilities like Visa Assistance, Preparing & Dispatching Application Documents

on time, regular follow-ups for timely delivery and overall co-ordination. They should have a

command over the education system world wide such as UK, Australia, New Zealand, Canada,

USA, Singapore, France, Switzerland and Ireland. Studying abroad can be an exciting and

fulfilling experience, but it is important to do as much research as possible in order to avoid

unpleasant surprises. Hence ISRO should offer expert and specialized result-oriented guidance to

students and parents to avoid disappointment.

4.2 INDIAN ETHOS IN MANAGEMENT (IEM)

Formally, the body of knowledge which derives its solutions from the rich and huge Indian

system of ethics (moral philosophy) is known as Indian Ethos in Management (IEM). Is IEM

some kind of Hindu concept of management? Certainly not! Management is behavioral science

and it has to be culture specific. IEM has as its basis, the culture base of India and as a country

whose culture has its roots in religion - it does draw its lessons from the religions of the land - be

it Hinduism, Buddhism, or any other.

Basic principles of Indian Ethos for Management (IEM):1. Immense potential, energy and talents for perfection as human being have the spirit within his

heart.

2. Holistic approach indicating unity between the Divine (The Divine means perfection in

knowledge, wisdom and power), individual self and the universe.

45


3. Subtle, intangible subject and gross tangible objects are equally important. One must develop

one’s Third Eye, Jnana Chaksu, the Eye of Wisdom, Vision, Insight and Foresight. Inner

resources are much more powerful than outer resources. Divine virtues are inner resources.

Capital, materials and plant & machinery are outer resources.

4. Karma Yoga (selfless work) offers double benefits, private benefit in the form of self

purification and public benefit.

5. Yogah Karmasu Kaushalam - Excellence at work through self-motivation & self development.

6. Co-operation is a powerful instrument for team work and success in any enterprise involving

collective work.

Principles of IEM are universally applicable. IEM can help develop an effective and holistic

management pattern which will assure all round growth in productivity, marketing and

profitability. This will help in synchronizing private and public benefits and encourage

individuals to lead an enriched quality of life together with worldly achievements. The best form

of management has to be holistic and value driven which is the objective of IEM.

Indian ethos demands a subjective management system which leads to an understanding of the following:(a) Management Attitude – Top management having firm belief in value-oriented holistic

management. Profit is earned through service and satisfaction of all stakeholders – employees,

customers, shareholders and citizens. Fulfillment of social responsibility must be ensured.

(b) Humanizing the Organization – Looking at the three aspects of humane organizations, i.e.

inter-personal relations, man-machine equation where man is the prime concern and inner

management through mental and spiritual growth of individuals.

(c) Interiorizing Management – Self management or management by consciousness. When the

soul manages the other four members of the human being, namely, the body, mind, intellect and

the heart, the conflict these four have amongst themselves can be resolved. This is management

by consciousness. The objective of self management is to first know and manage oneself and

then manage others.

46


(d) Self-introspection – Embark upon self-study, self-analysis and self-criticism to locate areas

of friction and disharmony, a self examination of one’s own thoughts, feelings, emotions,

sensations and passions and a desire to reduce and subdue the ego.

(e) Brain-stilling – For rational and enduring decisions, silent mind is a necessity. A perfect

Mounum (calm mind enjoying tranquility) is necessary. Brain-stilling or meditative silence is the

most reliable method to discover solutions to problems and difficulties which seem to be difficult

to be tackled by reason and intellect because through this one can come into contact with the

inner mind or higher consciousness called Chetana.

(f) Stepping Back (for a while) – Never decide anything, never speak a word, 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.

(g) Self-dynamising Meditation – A dynamic meditation is meditation of transformation of

lower consciousness into higher consciousness and hence is called transforming meditation.

Through meditation, in a silent and calm mind, one reaches a higher level of consciousness

which offers guidance in the form of intuitions to tackle a multitude of problems. This is called

consciousness approach to management.

(h) Role of Intuition – Intuition is the act of coming to direct knowledge or certainty without

reasoning or inferring. It is immediate cognition by the inner mind and when fully developed, is

efficient and effective for taking prompt and sound decisions. Intuition skills enable one to cope

with confidence the fluctuating environment and rapid changes. Faith is a prerequisite to develop

and realize the power of intuition.

Many researchers draw lessons in management from the Indian epics like Ramayana and

Mahabharata. This is possible, because the stories are about kings and relationships. Managers of

business organizations and officers of Government can benefit from the behaviours of the

characters in the epics. A company’s activities are based on the validity of two maxims of

ancient Indian tradition. One is “Isavasyam Idam Sarvam” meaning ‘All this belongs to God’.

The other is “Vasudaiyva Kudumbakam” which is a reference to the whole world being the

family of God. These two maxims together recognize the oneness of all living beings, as

belonging to one family. If everything belongs to God, nothing belongs to any individual then

47


one’s possessions can be seen only as gifts to be grateful for, to be held and used in trust for the

benefit of the community, which is indeed but one family.

Indian management thoughts include the concept of divinity of all living beings and therefore all

people are equal and divine, to be dealt with equal respect and reverence. Then while dealing

with any person, the behavior or treatment would be appropriate. Thus the attitude at work brings

about an orientation that seeks to serve the interests of both workers and customers which is

devoid of any economic dimensions. In the managing of workers, discriminatory remuneration

package would be avoided. The sense of concern would make counseling and development more

natural and committed.

Trust and support would improve. The quality of work life is likely to improve. Systems and

structures to get employee participation will get invigorated through the genuine concern and

authenticity that mutual concern inevitably brings forth. Managers may even find it easy to take

disciplinary action for two reasons. One is that the sense and dimensions of fairness will flow

naturally from the flow of concern. Secondly, there would be no feeling of remorse if severe

actions become necessary. Managers, who get attached to the feelings of others and begin to

bother about what may happen to the future of the employee being punished, find it difficult to

decide on strong action and thereby find excuses for leniency and allow indiscipline to grow.

Contrary feelings of anger may lead a manger to decide more severely than the case may

deserve.

International Student Recruitment Organizations (ISRO) has multiple and often conflicting

responsibilities to different segment of its stakeholders (investors, customers, suppliers,

employees, etc). Their own survival and growth is an important objective. To ignore it is

unethical. It is not necessary to steal, copy, cheat or harm others to achieve these. Ethics is

consistent with the logic of business and business should have values. Despite all the theories

available to make business decisions, the purity of motive rather than the actual harm or good, is

the higher good. Values of an organization are seen not in their declarations, but in their actions.

48


Besides this we have the concept of trusteeship, a Gandhian concept, based on non-violence and

Indian philosophy. It is based on the concept that someone in possession of wealth is not the

owner of the same but hold it in trust for the benefit if the community. Therefore the utilization

and outputs from the wealth must go to the community and not be appropriated by the one in

possession. Due to all the effective contribution from employees to organizations, objectives can

come through different parts viz, (1) activities of employees being so assigned to mesh with the

total (2) employees being helped to understand and appreciate the purposes of the organization

and their roles (3) employees having complete faith in the organization, its purposes and the

management. These three are similar to Karma yoga, Jnana yoga and Bhakti yoga. Thus Indian

management thoughts contribute to managerial effectiveness.

4.3 THE MARGAS

The science of Yoga suggests four margas or paths to attain the ultimate objective of bliss. These

are the path of Knowledge (Jnana marga), the path of Devotion (Bhakti marga), the path of

Action (Karma marga) and the path of comprehension or Concepts (Raja yoga). The first three

are also the rational, the emotional and the action-oriented courses. The comparison suggests that

just as there are four ways to attain the objective of bliss in personal life, there are four ways in

which a manger could attain managerial goals, all by himself or by leading his men. Because of

the latter factor, these paths would get related to questions of leadership.

1. Jnana Marga: This is an intellectual route. One knows what is to be done and why it is to be

done. Through an intellectual understanding and acceptance of the goals and the methods to

adopt therefore, the person commits himself to the task. The manager, who pursues this route,

explains, discusses, consults and encourages both participation and dissent and then obtains

commitment to the decisions. At the personal level, as distinct from the official, the awareness

results in doing good to others, immersed in love and concern for other beings, because all others

are seen as but reflections of the Supreme. It also finds expressions in concerns for the prosperity

of the nation. At the organizational level, the awareness is manifest in performing one’s role and

tasks and performing them sincerely, without looking for personal advantages. The concern or

personal benefits arise out of one’s ahamkara or ego, which veils the buddhi or intellect. The

49


concern for others arises out of awareness that all of them are working towards the same goals.

The focus on organizational objectives remains sharp.

ISRO should assess the student's profile, academic or financial constraints, future aspirations and

interests and do their best to ensure that appropriate Countries, Courses, and Universities are

considered by the student to meet his/her ambitions, career goals and aspirations. They must

ensure that there is no compromise on either the quality of the service profile, or the ethics and

integrity of the operation. When the members of the management team drop their senses of

‘I’ness and share the understanding about what and how to do, the seeds for collaborative

activity are sown and that group can then function with minimum supervision and control. The

advantages are similar to what are recommended as super-ordinate or shared goals, objectives or

vision being shared by the working group or within the organization. This is Jnana.

Bhakti marga: This is the route of devotion. There is no attempt to try to understand the why

and wherefore of things. There is faith and everything flows from it. The faith comes from a

strong belief in, attachment to and love of the Supreme. A person full of bhakti does not seek to

understand higher things. Having accepted a Guru, equivalent to a manager in an organization,

there is willingness and determination to follow the instructions of the guru, with absolute trust it

is for one’s good.

The manager’s concern for one’s welfare is taken for granted. There is no felt need to be a party

to the decision making process. Every instruction is followed. The drive comes from an absolute

faith in the wisdom, competence and bonafides of the guru, the need to be in his good books and

the urge to avoid giving him any cause for complaint. The manager’s approval becomes the basis

for one’s satisfaction and happiness. It is assumed that one cannot and need not try to understand

the complexities of organizational maters. It is also assumed that the manager knows and will do

the right thing, neither mislead nor misdirect.

In this route, the manager is endowed with referent and knowledge power. A manager, who can

generate faith and devotion of this kind, can be quite effective. He has to make sure that his

concerns are for his subordinates and for the organization; that he understands organizational

requirements, tasks and goals perfectly; that he subordinates his personal needs to those of the

50


organization; that he does not make scapegoats of his subordinates for mistakes; that he is fair

and just in his dispensation of rewards; and so on.

The manager has to become worthy of such personal devotion. When a manger behaves in ways

that are inconsistent with the faith imposed, the damage is to the entire system of management,

not merely to that individual. It is similar to the disenchantment that the Indian people experience

with regards to the entire system of governance of the country, the behaviours of the politicians

and the ministers, the perception being that they are concerned more with their personal benefits

rather than the national interests.

Karma Marga: This is the route of Activity, doing one’s duty becomes the drive. It does not

matter what the manger says or thinks. One’s commitment is to the task, arising out of a position

that one has accepted in life, either because of employment or being born into it or otherwise.

Doing one’s duty is like keeping up a promise that has been made. It is like the brick layer who

lays bricks using his skills to the utmost, without bothering whether the designs are alright or

whether the structure being erected is a factory, house or temple. He is not bothered about the

trustworthiness, competence or character of his supervisor. Having accepted the job, he keeps

doing it to the best of his ability.

While doing one’s duty, one does not feel that it is lesser in importance or dignity than another’s.

There is no attempt or desire to want to do someone else’s work. No duty is ugly. No duty is

impure. No duty is low. This is the concept of ‘swadharma’, which focuses on one’s dharma

arising out of one’s nature and position in life, and understands that to be doing one’s job well is

better than aspiring to do someone else’s job well. That is both the source of satisfaction and the

basis for rewards.

ISRO should have an increasingly large and growing number of staff plugged into the company’s

vision; and enjoying it immensely. The employees must strive to provide best possible service to

their customers. Action is performed through the human body. When action is in the course of

duty, there is no credit that one takes for having done. There is no sense of personal achievement

that makes one proud. There is no attachment to the doing. If there were attachment, the action

could bring in failure and sadness. The action is then likely to be directed wrongly, towards

personal benefits, instead of to the objectives of the larger organization. When there is no

51


attachment, the action is in the service of the organization, similar to all actions being offerings

to God, at the personal level. Global education providers need to be a solution-oriented company,

with a single mind approach - Doing one’s duty is the highest form of worship, which is

dedication to God at the personal level and dedication to one’s organization at the corporate

level. All of this amounts to unrivalled resources available for students seeking admissions all

over the world.

If the ‘duty’ does not arise out of a job, then the nature of the action becomes important. Doing

good, helping some one, etc, become the source of one’s satisfaction, because they are seen as

services to be performed as the ‘duty’ of a good person. The validity for such thoughts is found

in moral and religious teachings. The nature of one’s actions conditions one’s mind, filling it

selectively, with tendencies of jealousy, love, compassion, anger, greed, calmness. When persons

do evil actions, they become more and more evil. When they begin to do good, they become

stronger and learn to do good all the time. When actions are done with attachment, with a sense

of ‘ego’ or ‘I’ness, emotions of jealousy, anger, greed, etc, arise. Otherwise, compassion, love,

etc, arise. The former set of emotions distorts the way the mind perceives realities. The latter

contribute to better clarity. A karma yogi is always striving to perform his duties, working with

concentration and dedication. He believes that it is only through work that his mind will be

purified. He does work, not because it benefits him in any manner, but because he considers it

his duty to do.

Raja Yoga: This would be the level of concepts. At the personal level, it is the behavior that

emerges from the constant awareness of the Almighty and one’s relation to it. According to

Patanjali, Raja yoga involves 8 steps, namely, Yama or Abstinence, Niyama or Observance of

certain rules, Asanas or Physical postures, Pranayama or breath control, Pratyahara or

withdrawl of the senses from the external world, Dharma or Holding of the Mind steadfastly,

Dhyana or Meditation and Samadhi or Absorption. There are rules of conduct, which are aimed

to help mental purity and discipline, as well as Consciousness of the Ultimate.

Raja Yoga operates at the level of the super-conscious plane, different from the sub-conscious

and the conscious planes. The mind transcends the physical limitations of the senses. Mental

healing and telepathy are examples of this capability. The thought that rises to the surface from

52


the conscious mind, gets united to the will and becomes energy or power. The raja yogi does not

criticize others, but only self. He is full love- love of a kind that is not transactional, love that

does not expect anything in return like protection or satisfaction of needs. Love for love’s sake

cannot be explained or expressed to those who have not experienced it.

The person, who loves, does not hate cannot be a fanatic, because a fanatic has to hate. The

calmer the mind and the less disturbed the nerves, the better will be the balance in one’s

relationships with the rest of the world. A Rajayogi is aware that there is nobody who is wholly

bad or wholly good. There is no straight line in nature.

In organizational terms, the equivalent of raja yogi would be someone with vision, seeing the

totality of the organization’s goals, strategies, future, etc. he will be someone at the top of the

hierarchy. Without such vision, no organization can be effective in the long run. He should be

able to see the environment, opportunities, threats, strengths and weaknesses, clearly and without

distortion, accept them without remorse or criticism and consider options available in the

circumstances. He would not be hassled by setbacks. He would maintain equanimity, while

experiencing both successes and failures. ISRO should employ people who have lived and

worked overseas for several years. They must be well traveled individuals with vast international

exposure. It is this vast combined international experience of the management that can be

packaged into a successful business in an area of activity where first-hand, hard-core knowledge

is a pre-requisite to advice students realistically and factually.

For a manager, the equivalent of the 8 steps prescribed by Patanjali for a Rajayogi, would be (i)

getting detached from the fruits and results of daily routines (this does not mean indifference to

the objectives), (ii) adherence to a certain discipline in action without being carried away by or

buffeted by the pressures of circumstances, (iii) maintaining equipoise at all times without

getting excited through too much jubilation or remorse, and (iv) focusing always on, or being

constantly absorbed in, the long term concerns of the stake-holders.

A manger, who is in an operational position, middle or junior, with the attributes of a raja yogi is

likely to be the most effective in releasing the potentials of his subordinates. Empowerment and

commitment to work become realities in those circumstances. The need for close supervision,

which is sometimes the need of the supervisor and sometimes the need of the situation, would

53


vanish, because a raja yogi transfers vision along with values. When values are shared, control

does not have to be externally imposed.

JNANA BHAKTI KARMA RAJA

Based on Analysis Emotion Activity Vision

Concern Data Relationship Doing Mission

Asks What Who How Why

Orientation Intellectual Devotional Practical Idealistic

All the margas are available to managers for their effectiveness at work. All of them are equally

effective. The chosen path would depend on the individual development of the manager. It must

also match the development of the subordinates.

4.4 CORPORATE KARMA

The concept of Karma has application in the case of corporate also. Business houses have

images, which are public perceptions as what to they are. The products of some business houses

are believed to be of the finest quality. That will not be true of some other producers. These are,

in effect, perceptions of the character of the business house. These perceptions are formed out of

their actions of the past. Perceptions, by definition, are not the same as reality, but they are not

totally devoid of the reality.

ISRO have reputations, which determine the quality of the students who join in. The reputations

are made by what happened in those organizations in the past, the kind of teachers it had or the

results obtained by the students. The training faculties, one of the strong pillars of such

organizations, train students to achieve the desired results in various examinations like GMAT,

GRE, IELTS, SAT and TOEFL. Performing well in these tests can be crucial for admission in

the universities, scholarships and visa. A difference of 150 extra points in these tests could result

54


in affecting many decisions, for example financial aid may not be awarded, scholarships in the

form of Teaching Assistantship or Research Assistantship. Hence organizations should provide

classes with limited batch size, extensive course materials and flexible timings and conduct mock

tests to ensure result oriented coaching. Apart from training the students, companies should also

help them get application form for the examination, filling and submitting thus aiding the

students in securing the required scores. Because of the reputations, the organization may be in a

position to command higher levels of fees, particularly if it is free of Governmental control or

regulation. These reputations determine their ability to command resources and be effective.

A company’s reputation is responsible for the quality of the persons who join it. Their

enthusiasm to work, their commitment, is dependent on the climate in the company. The climate

is the result of the management practices of the past. The ability of the company to innovate and

to be ahead of the competition is again a consequence of the climate in the company. The extent

of innovation and product development like, choice of Universities/Colleges with lower tuition

fees, hassle free admissions to colleges/ universities, directors with substantial experience and

background in the field of education, a competent team of experienced counselors assisting

students in the process of application to the representative university & their visas, experienced

faculty members ensuring the right input imparted to the students, hosting direct interviews from

University Representatives, etc, will determine the future prospects of the company. These are

the results of the past actions. The present and the future of the company are linked to its past.

Those in charge of bringing about change in organizations know how difficult it is to bring about

change. Even when people agree that change is necessary, the change does not happen. Both

systems and people tend to regress to the status quo, to the known habits, practices and ways of

thinking. It is not easy to shed the past and to accept new ways. It has to happen at the behavioral

level. It happens when the events confirm the validity of the directions of change; when there is

experience to say that the new systems work better than the past. The precedents are replaced by

the new ones. The thought processes set the new paradigms. This is karma in action.

4.5 LEADERSHIP

55


“Management is efficiency in climbing the ladder of success; leadership determines whether the

ladder is leaning against the right wall” (Stephen R. Covey). Leadership is related to that part of

the manager’s responsibility that deals with people. Leadership is the ability to influence other

people, to shape their attitudes and behaviours in such ways that goals are achieved. The

rightness of the goals is an issue of ethics.

Increasingly in the future, leadership would become the critical factor determining the manager’s

overall effectiveness. The reason is that, to remain successful and competitive in an environment

which is changing fast on all parameters - political, regulatory, technological, economic and

social – organizations would have to be quick to respond, adapt and innovate. These can happen

only through the people; not through other resources like finance, machines or technology.

People bring to work all knowledge and their creative potential, but do not necessarily make

them available at work. The knowledge and creative potential may be applied at work in ways

that are not helpful to the company’s objectives, in non-productive and even destructive ways.

Whether and how they are applied at work depends on the leadership.

Dharmic Leadership: In business organization dharmic leadership means the torch bearers as to

the ethical practices to be followed by the subordinate. Dharmic leadership involves placing the

satisfaction of employees as a key goal and developing company policies and processes around

it. It involves creating an opportunity for employees to excel by taking the time to place the best

people for the job. Based on love and a desire to uplift the quality of life for all, such leadership

fully empowers individuals. Employees have an opportunity to not merely pursue economic gain,

but also contribute meaningfully from the depths of their being to the organization’s success.

The new generations of leaders are not satisfied with wealth creation alone. The new leader is

wealthy, balanced and wise. He is not a slave to technology but masters it to enhance the quality

of life. The new leader seeks and promotes balance as a practical weapon to improve the bottom

line, enhance material prosperity and increase the speed of innovation over long haul. Creating

an environment that promotes balance will result in more productive, fulfilling, loyal employees.

Leadership is personal: Managers have authority, by virtue of the structure of the organization

and the positions they hold. The authority is to issue orders and to use resources, so that goals

56

http://www.1-famous-quotes.com/cgi-bin/viewquotes.cgi?action=search&Author_First_Name=Stephen+R.&Author_Last_Name=Covey


may be achieved. Leaders do not use any official authority. Gandhiji and Martin Luther King Jr.

had no authority. They did not hold any official position. They exercised influence because the

people accepted them as leaders. Both of them had what is called ‘moral authority’ which comes

from the identification of the causes the espoused, their integrity and their personal charisma.

The leader’s power over his followers is personal. Moral authority does not flow from the

temptations (offer of rewards and incentives) or threats (to punish) that official authority uses. It

does not flow from the legal basis of one’s official position. It is powerful and lasts because it

appeals to the heart. It transforms. It inspires.

Responsibilities: In a business organization, a leader’s responsibilities are three-fold. The first is

to achieve the task. The job must be done and the energies of the subordinates must be directed

towards that end. The leader of ISRO, i.e. the manager, should make sure that the organization is

equipped with extensive and up-to-date library facilities with catalogues and application forms of

most universities and their programs, thus helping in saving considerable time involved in the

pre-application procedure. It is also difficult for students to receive scholarships, although there

are some available. These costs must all be weighed against the initial saving in tuition fees and

the students’ financial situation. The manager should be an expert in finding the right

scholarship/financial aid which would help in reducing the cost of education.

Compared to colleges and universities in the United States, many of the universities in other

countries like U.K., Australia, New Zealand, Canada, Germany, Scotland, etc, have considerably

lower tuition costs. There are hidden costs, however, such as currency exchange and travel

expenses. Depending on the currency exchange at the moment, students may find themselves

with a lot more money than expected, or a lot less and this changes daily. Managers should guide

students to deal with these fluctuations in funding. They must also assist in systematic

documentation and mock interviews to help students appear for visa interview confidently. It is

important for managers to be regularly advised by the consulates about the latest Visa

documentation and rules and have an extremely high success rate. Special care must be taken of

booking flights well in advance to allow ideal departure dates, routes and also best discounts. Tie

up with reputed Foreign Exchange dealers such as Thomas Cook ensures that students get

competitive exchange rates and prompt services. Any student not satisfied on any count must be

57


given the facility to write to or speak with the manager and the manger must immediately

address the matter. The leader must make the organization the one stop solution for all the

students’ international study needs.

The manger of ISRO should train the staff in counseling, filling application forms and preparing

documents like resume, essay, statement of purpose, etc. The counselors should also be able to

assess the students’ English and other skills so that the Universities admission committees may

consider their recommendations. They must follow up with the chosen universities and ensure

positive and quick response including for the UCAS (Universities and Colleges Admission

Service) process. The manager should let the staff know why they are doing what they are doing

(objectives), how they are doing (feedback), helping them to do better (training or learning

opportunity). This is the second responsibility. Employees work for many reasons. The most

common reason would be that they would like to ‘grow’ through what they are doing. Growing

has connotations of becoming more proficient in one’s chosen field of activity. They would put

in their best when they see possibilities of such growth happening. The leader has to be

concerned with this aspect at the work place.

The third responsibility is to ensure that the group functions as a cohesive unit, as a team. Non-

cohesive groups are riven by suspicion, mistrust, jealousy etc, and are not productive optimally.

Lost of energy and effort, of the leader as well as of the others, will be wasted in sorting out

‘problems’. In cohesive groups, there would be a lot of interaction between members, discussing

work related issues, and sharing experiences, thinking through what is happening, looking for

innovation that saves on resources, and so on. A good leader makes these happen.

Between the three, achievement of the goal is the most important. That is the primary test. If the

objectives are not met, the growth of individuals and the cohesiveness of the group become

irrelevant.

Persons are complex: A person comes to the work place as a total person with all the

responsibilities and cares from his multiple roles. People are complex beings, operating

simultaneously on several dimensions. The issues affecting them are physiological,

psychological, social, economic, and power. All the five koshas or sheaths are in operation. The

58


person’s energy and motivation to perform the tasks exist within this complexity. Leaders have

to understand these motivations.

At one time, it was thought that the leader’s success depended on his personal traits, like his

intelligence, knowledge, enthusiasm, courage, maturity, honesty, trustworthiness, caring nature,

determination to face difficulties and obstacles and so on. The Indian epics also refer to the traits

that make a leader ineffective. They are:

Ajnana or Ignorance which leads to lack of discrimination.

Aviveka or Lack of Discrimination, which leads to conceit.

Ahamkara, or Conceit which leads to attachment and hatred.

Raga and Dwesha or Attachment and Hatred which lead to wrong direction.

Subsequent studies have shown that the traits of the leaders did not by themselves explain

effectiveness. The willingness of employees to be influenced by the leader, depended on

perceptions and understanding of the leader. It is an outcome of the interaction between the two.

It is dynamic situation, in which the complexities of the two individuals as well as of the others

in the group play significant roles.

De-motivators: In the Ramayana epic, Rama advises Bharata against the following 13

behaviours as they de-motivate.

Falsehood (Anrutham)

Rage (Krodham)

Intoxication (Pramadam)

Delaying tactics (Dirghasutram)

Not interacting with the wise (Adarsanam Gnanavatam)

Not keeping confidentiality (Mantrasya Aparirakahanam)

Prey to the five senses (Pancha Vritta)

Laziness (Alasyam)

Unilateral thinking and action (Ekachintanam)

Misinterpreting good advice as useless (Arthanam anartha gnischa mahtranam)

Not implementing decisions (Nischintanam Anarambhamam)

Not using auspicious traditions, systems, etc (Mangaladi aprayogam)

59


Picking up fights with all and sundry (Prathyuthanam Sarvatah)

A leader, who is seen to behave in any of the above manners, would command less respect. He

will be seen as indecisive, self-centered, wasting resources, untrustworthy, undependable. No

one follows a person who is seen to be like this. A leader has to earn the respect of his people,

which would be based on the perceptions with regard to his expertise (he knows) and himself as

person (sober, selfless, auhentic, bold, decisive, clear thinking, energetic, balanced and so on).

These are judged from what he does.

Leaders must have integrity: Peter Drucker, in his book “Management – Tasks,

Responsibilities and Practice” has written, “A great leader is rarely ‘warm’. A good many have

been ‘icy’. He is not often outgoing or affable; he tends to be austere and aloof. He has little

‘empathy’; he makes demands. A good many may not have a trace of ‘charisma’. But a leader

always inspires confidence, always commands respect”.

Confidence and respect are given to people, not on the basis of their external appearances or

behaviours, but on the basis of their characters as inferred from the external behaviours. The

inference is the meaning made of what is seen. Issues of communication and perceptions arise.

But it is safe to say that inferences will be positive, if one’s actions (deeds) are consistent with

one’s thoughts and one’s utterances. If any of these is not consistent with any of the other two, it

is likely to be noticed and then the person becomes suspects. He is not trusted and he loses his

ability to influence. Such consistency between thought, speech and action is integrity. Leaders

must have integrity.

Leadership needs character: The leader is one whom the follower is ready to follow. In this

context, the three margas referred to in the earlier paragraphs are relevant. When the bhakti

marga is practiced, the leader becomes the focus of trust and faith. To inspire confidence and

command respect, character is necessary. Bhakti also implies a belief that the leader will take

care of one’s interests. The concern is taken for granted. He has also to be a person who can be

approached for guidance, for expressing one’s difficulties or just to find solace. Approachability

is important.

Thus, effective leaders:

60


a) Mean what they say and know what they say.

b) Become available for consultation and advice.

c) Become available for support and help at times of difficulty.

d) Listen to what is said to them and also to what is not said to them.

e) Treat subordinates as worthy individuals.

f) Consult subordinates before making changes in their work/ assignments.

g) Come across as genuine and authentic.

h) Show concern, compassion and forbearance.

They do not:

a) Try to bluff.

b) Ridicule or insult either the person or his knowledge.

c) Hesitate to point out errors or deficiencies of subordinates.

d) Carry prejudices, encourage cliques or play favourites.

e) Contradict themselves in stating priorities or giving instructions.

f) Disown responsibility for knowledge of actions.

g) Panic in difficult situations.

There is a verse in the puranas as, “Amantram aksharam nasty, Na aushadi vanaspati, Ayogya

purusha nasty, Yojaka tatra durlabah”. This means “There is no word which is not a mantra; No

plant which does not have medicinal qualities. There is no man who is useless. But an organizer

is scarce”. The organizer can mean a leader or a manager. The scarcity is because a good leader

has to be one in control of self leading to clarity and vision. Being in control of self is the biggest

achievement. He is a Yogi, in contact with the Self.

4.6 BLISS OR MOKSHA

The objective of life is the attainment of eternal happiness or bliss, which is ‘moksha’. This

happens when one becomes aware that the pursuit of sensual pleasures is wasteful because those

pleasures are transient. The happiness from having acquired knowledge lasts longer than the

happiness of a first class in the University examination. The happiness of a high salary

61


disappears when the job is not satisfying. Material pleasures do not last long. Beyond a point,

they do not give pleasure. These are short term. Lasting happiness arises out of satisfactions that

are not material.

One’s mind prompts one to pursue the sensual pleasures. Man has the ability to reason, to

discriminate between good and bad, because of his intellect. The pursuit of material pleasures

happens because of the dominance of one’s mind, over the discriminatory power of the intellect.

Buddha has said “If one conquers in battle a thousand men a thousand times and if another

conquers himself, he (the latter) is the greater conqueror.” (Dharmapada verse 103). Efforts are

necessary to discipline the mind and to strengthen the intellect. The effort is called ‘sadhana’ or

‘upasana’ meaning meditation.

Relevance of Gunas: Managers make decisions. Gunas influence and give direction to their

decision. Tamasaics are likely to make decisions that are harmful even to them, unable to see the

long term benefits and the effect on others. They do not see the larger good and are rooted in

darkness. Sattvics are likely to make decisions that would do the maximum good to all concerned

in the long term.

ISRO could focus on the gunas of their personnel and arrange for interventions that would

strengthen the sattvic. Basing on the satsang concept, one method would be to arrange meetings

with sattvic personalities who could focus on the higher values. Another would be to provide

opportunities for yoga and meditation, because both purify the mind and clarify one’s vision.

Spirituality: The use of the word God need not offend the non-believers. God may be

interpreted as an ultimate, a power that pervades all things and all places, which is universally

applicable to the whole world for all the time. We believe that there is an order of the Universe.

We have faith that this order is God’s law and that it represents the ultimate reality. But we also

believe that man’s imperfections prevent him from even fully comprehending this reality in each

specific situation that confronts him.

We believe that as a result of this limited perception, finite man is constantly violating God’s law

in some way. Inevitably, each of us is always inadequate to the full demands of whatever

situation we encounter. From each of us, then, is demanded a continuing profound humility

62


concerning the spiritual adequacy of our own ideas and actions. We believe that every business

situation inevitably involves conflict of values. Man must strive with goodwill, for integration

may involve compromises which frustrate the individual, because what he sees as right varies so

sharply from what he realizes is attainable. We believe that forthright exchange of views

between men, however divergent their values, provide an opportunity for more complete

comprehension of God’s reality than any one man can achieve alone, however sincere his

motivation or intense his application.

Each of us, therefore, faces the obligation to seek and respect the ideas of others. Only in this

way, we can augment our own inevitably fragment grasp of God’s reality. But the ultimate

responsibility for decision is our own. Man should possess complete faith in the omniscience of

the Creator and in the existence of the order in His universe.

Implicit in the process, is the recognition that there is spiritual significance to every phase of

man’s work, be it in business or any other calling. The businessman who embraces this process

must do so knowing that the way of faith is hard, rigorous and filled with continuous, humbling

evidence of man’s imperfections. ISRO are large organizations with large and growing number

of staff. Sometimes a staff member may make a mistake, but that should be the focus of training

or improvement as required. Shortfalls need to be fixed without making any excuses. Any

student or parent, unsatisfied with the services provided or queries unanswered, must be

encouraged to directly contact the concerned Branch Manager or Directors at the Head Office.

“God is the witness. He sees everything. And He will not allow the offenders to go scot free. He

will take care of my interests.” These thoughts are enough to moderate emotions and get along

with the duties of life, without any let up on commitment. Thus God, gives one solace in difficult

times, keeps one on the straight path of dharma without straying into misdeeds and gives courage

to venture forth into new courses of action.

4.7 PERSONAL EFFECTIVENESS

Effectiveness is related to the attainment of the objectives. When one achieves the desired or

expected result, one is effective. Otherwise, one has failed. Therefore, the question of

63


effectiveness arises only if there are objectives or goals. The circumstances or factors causing the

failure do not mitigate the ineffectiveness. They may at best, avoid blame for the failure. The

likelihood of being blamed and the need to avoid being blamed will arise only when working for

someone else. When one is concerned with own goals and objectives, there is no question of

being blamed. The circumstances or factors that caused the failure are important to provide data

for learning to do better, to improve, in the future.

Personal effectiveness is related to a person’s individual goals or objectives. One must know

what he wants to achieve, to ‘become’ in life. Work is only a method to achieve those goals.

Organizational objectives and goals are important. But they have to be in consonance with one’s

personal goals and objectives. Otherwise, the personal goals may gain dominance, affecting the

organizational goals. One’s technical skills do not automatically ensure effectiveness in work.

One’s felicity with language or clarity of thought does not ensure effectiveness in

communication. One can be an excellent journalist, but not a good speaker or vice versa.

Effectiveness depends on several other factors. A learned person is not necessarily wise.

Knowledge and wisdom are two different things.

Learning: One has to constantly strive to improve. To improve, one has to know the present

status and also the desired status. If one becomes aware of a gap between the present and the

desired and if the effort to bridge the gap succeeds, the person has learnt and will do better. His

effectiveness would have improved. If there is no change in behavior, there is no learning.

While desired status is entirely a matter of one’s own decision and choice, awareness of the

existing is not possible without feedback from others. All of us are largely ignorant of how

others see us or of the impact that we make on other persons or events. We are partially blind to

the effects and consequences of our actions. Others see them, they experience. If they tell us

what they see and what they experience, we would have some better information about ourselves

and that would be a basis to decide future courses of action. It is important therefore, that we be

willing to receive feedback from others. It is not necessary that the feedback be accepted as

valid. But the feedback should be received and examined for validity.

Objectives are ultimately, the same for all people. They are in the areas of ‘Happiness’ and

‘Peace’. These are states of mind. What gives happiness and peace, may differ from person to

64


person. To some it is found in ‘Excellence’ in one’s chosen profession. To another it may be in

one’s ‘Status’. To some others, it may be ‘Self Esteem’, which comes from the regard others

give and may be related to position occupied or for excellence at work or for helpful nature and

‘Character’. All these are again intangibles, difficult to measure, but quite possible to experience.

Mind and Effectiveness: A person has a Body, an Intellect and a Mind. He works with his body.

The body is the instrument of action. The intellect is the instrument for reasoning, for

discrimination, to distinguish between good and bad, right and wrong. All ‘knowledge’ is in the

intellect. The mind is the instrument dealing with feelings and emotions. The emotions that the

mind generates at any time, decide the attitude, the energy, the drive and the motivation to do.

One’s moods are created by the mind. All imagination and fantasy is made possible through the

mind. It is the source of one’s enthusiasm, one’s creativity and of all innovation.

If the mind does not concentrate and remain focused, the body cannot use the available

knowledge and perform well. When one’s Mind is disturbed or agitated because of some events

like a major quarrel, or a tragedy in one’s life, or the Mind is distracted by some other concerns,

one will find it difficult to do what one normally does quite easily. One is ‘not in the mood’ or

one feels bored sometimes. There is at that time not enough energy to do, even if one knows that

there is something to be done. On the contrary, there is extra energy to perform, when there is

enthusiasm in the mind, there is eagerness or there is a spirit of challenge, to prove oneself.

One’s potential is fully realized only when the Mind is acting fully in consonance with the Body

and the Intellect. Effectiveness is thus related to the management of the Mind.

One has to calm one’s mind as part of an effort to improve effectiveness. An agitated Mind

cannot concentrate and remain focused, except on matters relating to the cause of the agitation.

Feelings or emotions like anger, jealously, arrogance disturb and create agitation in one’s mind.

Anger is extreme displeasure at someone else’s doings. Jealousy is displeasure at someone else

being better than self. Arrogance is the attitude that comes from thinking of oneself as being

superior to others. They may not at all affect the person against whom these emotions are

directed. But they remain in the person experiencing them, causing body changes relating to the

experience of stress. They cause harm to self. They do not bring happiness. They cause distress.

65


They cause more agitations and unsteadiness in one’s mind. It is a vicious circle. They direct

one’s energies to the wrong ends.

A clam mind makes a better assessment of the situation and decides on the available options for

action. Just as one takes care of one’s body through regular bathing and washing, one’s mind

also has to be washed, to be rid of all the dirt that accumulates through interactions during the

day. The Mind is like a piece of clean white cloth that absorbs the colour into which it is dipped.

It can be rid of these colours and made pure white, which is its natural colour through regular

cleansing processes (Shraddha). This process is partly meditation and partly introspection. The

cleansing would be to remove extremes of emotion like anger, jealousy, arrogance, greed, etc.

The remaining whiteness would exude kindness, compassion, forgiveness, generosity, love, etc.

Love is a very powerful emotion. When thought is based on love, truth appears. When action is

based on love, right conduct results. When understanding is combined with love, peace exists.

When feelings are based on love, non-violence is automatic.

One technique to strengthen the whiteness of the Mind is to attend ‘satsangs’ or spiritual

discourses. These discourses appeal to the highest nature of the human mind on awareness of the

oneness of all living beings, the need to do good and to be compassionate, to remain humble

subjecting oneself to the all-pervading Energy that pulsates within all of us. Sharing of pleasures

then becomes easy.

One of the causes of extreme emotions in the Mind is Attachment. If one can be detached

(Vairagya), the mind will be in a better state of balance or Equanimity. In this state of

Equanimity, one is happy at anything good that happens and also sad when something bad

happens. But one avoids the extremes of elation on one side and melancholy on the other.

Neither success nor failure disturbs him unduly. He continues doing what he sees to be his duty.

He remains humble and thankful to many others, persons and circumstances, which caused him

to succeed. If he has not succeeded in his attempts, he does not become depressed and afraid of

what might happen to him. He tries to understand the reasons for his failure, not to provide

excuses, but to know the reality better and to know how to do differently a second time. He is

aware that it is for him to do his duty and that the final result, success or failure, is not fully

within his control.

66


Interdependence: One must recognize that, both in organizations and outside in society, one is

never independent. He is interdependent. Others are affected by what he does and vice-versa. If

he does not do what is expected from him, his duty, someone else is going to suffer. His freedom

is limited by the impact his actions will have on others. Even in a position of authority, he cannot

do whatever he wants to do. He cannot be arbitrary. He is also not dependent, being passive and

letting others be in control. To be dependent is to be immature, like a child, wanting a guardian

or parent to make the decisions for him. A child is dependent and is not personally effective.

In the context of Interdependence, one has to be assertive, not aggressive nor submissive.

Aggressiveness results in attacking the other person, trying to cause injury and hurt.

Submissiveness results in blaming oneself for inability to succeed. The aggressor kicks others.

The other kicks himself. Both are unsatisfactory. The middle path is that of assertiveness, where

one neither attacks nor avoids, but states his position clearly and firmly, regardless of whether he

has his way ultimately or not, whether the other person likes it or not. One does not feel helpless.

He does not accept a situation, which he finds not acceptable, without a protest. He thus retains

his sense of worth. If he does not acquire this skill, he may either find himself being pushed

around by others or creating a lot of enemies and hostile relationships.

Because of one’s interdependence, one’s effectiveness is enhanced by his sensitivity to what is

happening elsewhere. One has to develop this sensitivity, to become aware of how one’s actions

affect others, individuals and events. Persons, who have exceptional interpersonal skills, are

those who have developed such sensitivity very acutely. They react to all the media of

communication, the body language and make meaning even out of silence. They understand

what is not said and also why it is not being said. They often anticipate what may happen. Only

then, is it possible to control, avoid the undesirable – and make the desirable happen –

consequences of one’s actions. In the context of interdependence, one’s measure of effectiveness

is the nature of interpersonal relationships.

Another aspect of interdependence is the obligation that every member of a group has to accept.

That obligation is to support other group members. If this does not happen, the group does not

become a team. It becomes a crowd, a mob, with collective energies dissipated in non-productive

matters. When the members of a group interact supportively, trying to understand each other’s

67


thought processes, etc there is a net addition to knowledge and collective strength. This is known

as the principle of synergy. Every member has to contribute to derive the maximum benefits of

synergy.

Authenticity is an important aspect of one’s effectiveness. To be authentic, is to be real, genuine,

not playing games with people. This is an aspect of character. An authentic person thinks, says

and does the same. He does not bluff, does not praise just to motivate people. If he praises, there

would be an exceptional reason. If he is unhappy he does not hide it. Assertive people are likely

to be authentic. Authentic persons build strong, trusting, supportive relationships with others.

ISRO must make sure that they give institutions abroad quality students across diverse

disciplines for Postgraduate, Undergraduate, Diploma and Short study courses. It is their

responsibility to present only suitably qualified students, who are genuine and never present or

condone fake documents or stories. Organizations should make efforts so that they can be relied

upon to tell the truth and insist that students tell the truth too. They need to be a professionally

competent company with strong internal check-and-balance systems. As a result of their

reputation for sound business practices and proven track record for delivery, institutions would

approach these organizations. On the other hand, Universities and institutions will be pleased

with the fact that they get suitable and appropriately qualified students, who contribute to the

University’s diversity and enrich its classroom experience for all their students. It would be win-

win all around!

One has to take responsibility for one’s actions. There are some who bask in the glory of success,

but dodge the issue as soon as something goes wrong. They then try to pass on the blame for

failure to the others. Such persons are seen as cowards and not respected. Their subordinates rate

them as very poor mangers. Mature people understand that there is nothing wrong about making

a mistake. People learn from mistakes. There is something wrong if one makes the same mistake

twice. There is also something wrong, if the same mistake had been made before and the

opportunity to learn had been lost.

A person, who takes responsibility for his actions, does not depend on others to instruct him. If

he checks with seniors, it would be for clarifications on parameters of policy. Even if the matter

68


is outside his authority, he would not simply pass it on to the senior, but would make a clear

recommendation for action. One takes responsibility for decision and for mistakes, only when he

is clear about his bonafides. A person, who is concerned about approval from other, about the

benefits that the decision will bring him, will not be able to see through the problem clearly.

When there is fear and anxiety in the Mind, the thinking is clouded and confused.

Having Confidence: A person who is not sure, keeps wavering, is indecisive is unlikely to

achieve much. It is said that the man filled with doubt perishes. Rational analysis, which the

Intellect is capable of, is one way to overcome doubts and get confidence. It requires realistic

data, not affected by delusions of the Mind. Sadhana, or spiritual routines or disciplines, like

Yoga, meditation, etc., help to remove the delusions and to remove the doubts. One is able to

contact one’s inner resources and arrive at right conclusions.

Self confidence leads to self satisfactions which lead to self realization. The goal of all work is

happiness. Works is in the region of grossness. Results are in the region of subtle experiences.

The expectation of material benefits brings the goal also to the region of grossness and that can

never be fully satisfying. We tend to hold strong opinions about people and events and these

opinions are not in shades, but in black and white. When something happens the way we would

have liked it to happen or someone’s behavior is not to our liking or expectations, we tend to be

hypercritical. Nothing ever happens as we need or wish. Nobody, including self, is perfect. There

is no straight line in nature. Everything is fractured, broken. To every negative, there is a positive

and vice-versa. This realization helps us to maintain some balance.

Look for some good in what you see as bad. Do not ignore the bad, but do not condemn it either.

There will be some good in it. The result is likely to be more correct view. Hatred will give way

to compassion and empathy. Criticisms will become helpful. Support for learning will become

strong. Interpersonal relationships will strengthen, that is an indicator of personal effectiveness.

4.8 CRITERIA FOR ETHICAL EVALUATION

69


As stated earlier, values are unique and personal. They differ from person to person.

Nevertheless, there are certain criteria, which can be applied in making evaluations about the

ethical dimensions in any situation or action.

Concern for others: First of all, the question of ethics arises only if the action in question

affects another person. Where no other person is involved or affected in any manner, there is no

question of ethics. There is nothing wrong or right, if one were to take a knife and cut his arm

(may be to test his threshold of pain), but there would be an issue if someone else were to do it. It

would be wrong if a robber did it. It may not be wrong if a surgeon did it. The concern for the

other, to harm or to help, makes the difference. Words like ‘exploitation’, ‘manipulation’, ‘taking

undue advantage’, etc, refer to unethical actions, which can happen only when there is no

concern for the other. It is concern for others that drives for customer orientation, participative

practices, safety precautions, etc.

The manner in which an action affects the other person is the determinant of ethics. If the action

in question helps another it is likely to be right. If it is likely to harm the other, it is likely to be

wrong. Ethics is related to the extent of concern for others. ‘Help’ or ‘harm’ need not be

physical. It could relate to sentiments, making feel good and cheerful, or making them feel bad

and offended. It could be harmful or helpful to the interests of the other.

ISRO should assist students in selecting the right universities, which are recognized worldwide,

based on their academic grades, test scores, budget and specific preferences. They should deliver

value added services at a nominal cost to students and parents. Students and parents should be

assured a caring atmosphere. The staff/ counselors must be professionals, well travelled and

highly trained giving ethical, non commercial advise; always for the student’s best interest. Once

students approach them, they need not go anywhere else as all their needs must be catered to,

Professionally, Efficiently and Ethically. This would give the organizations a sense of pride.

Cheating and Trust: Cheating takes place when one does something different from the

expectation given to the other person, explicitly or implicitly. A cheat persuades you to believe

something, which is later found to be false. A customer who takes the signboard ‘fixed price’ in

a shop seriously, is being cheated, if another customer who bargains, is allowed a concessional

price. Breaking promises and breach of trust are forms of cheating. Both cause harm. When

70


funds raised from public are used in ways different from the statements in the prospectus, there is

both breach of promise and breach of trust.

Cheating is wrong only when it is deliberately done. If a person is given information, which turns

out to be wrong, but was not known to be wrong by the person giving it, there is no cheating.

Advice or action based on current knowledge or awareness cannot be described as unethical,

even if it is subsequently found to have been misleading. Counselors can make genuine errors

while processing the documents of students, like unknowingly sending them to a different

university, or mistakes regarding the educational background of the student or personal details.

There is no cheating here, however the errors should be brought to the knowledge of the

university as well as students and rectify them immediately along with an apology. But if the

counselor had, under pressure from someone, given false information just to secure an admission

for the student because that would in return create money for the company, then the counselor

has violated the trust placed on him/ her knowingly. This is cheating. There are many institutions

in the foreign countries that merely offer degrees and no knowledge is imparted by them. These

educational institutions have mushroomed around the world because of the rise in demand for

quality education by the Asians and the Africans. Counselors must process applications in such a

manner to ensure that only those institutions are applied that are in the best interest of the student

and best suited to their profile.

We trust a number of people in the course of our daily lives. We trust users of the road to adhere

to the rules of the road. We trust the taxi driver has competence to drive his vehicle and that he

will take us safely. We also trust that he knows the place we want to go to and will not take us

for a ride around the town. We trust that the news printed in the newspaper is true. Without such

trust, it is not possible for any civilized society to run. Breach of trust by any one of them can

cause great harm. There would be chaos. Studying abroad is not merely about researching the

net, filling in application forms and sending them to universities one has heard of. It is a complex

process involving an array of questions, issues and formalities that need to be looked into,

understood, completed and followed through. ISRO must always provide personalized attention

to students and consciously seek to avoid an assembly line approach to counseling students.

71


Keeping promises: Failure to keep a promise amounts to cheating. This is considered very

wrong in the Indian tradition. There are proverbs in all languages that emphasize the importance

of keeping one’s promise. “Pran jaye par vachan na jaye” is the hindi version. The stories of

Harishchandra, of Vamana and Mahabali and of Dasaratha (being compelled to hand over the

kingdom to Bharatha and send Rama to the forest), all emphasize that a promise, once made, has

to be kept at all costs.

In the traditional markets of India, agreements to sell and buy were not reduced to writing. In

many of the wholesale markets, one can find even now, negotiations being conducted through

the fingers hidden (from the view of others in the premises, who may even be competitors) under

a cloth. No words are mentioned. The deal, decided by the fingers, is sacrosanct and is not

denied at any stage. There is no written contract. The practice in the modern markets of urban

India may not conform to this level of trust. But many interactions are founded on the strong

unchallengeable validity of a verbal agreement. To be found reneging on that invites

condemnation. Promises are also implicit. A policeman on duty is bound by an implicit promise

that he will protect the interests of the citizens.

Many companies make claims that they are so far ahead of everyone; best trained and the most

caring staff, best infrastructure and a reputation for honesty; for constant striving for excellence

and innovation; that no one even comes close. Companies must live up to the promises made.

Their philosophy must be that the student comes first. The counselors need to work hard to

ensure that they help students make an informed decision about their study choices. It is

important to make sure that the work done abroad will count towards the student's degree once

they return to their home country.

Duty: Doing one’s duty is always right. A person not doing his duty is effectively going back on

his promise and guilty of breach of trust. Duty comes out of a position one holds, whether out of

choice or otherwise. It does not matter how it affects another person. A soldier fighting in the

front or a personnel officer taking disciplinary action against an erring employee need not bother

how it will harm anyone else. At times, when duty is not done, some one is adversely affected.

Counselors should work with students to find out what suits them best. ISRO should be selective

about the institutions they represent and ensure that they are genuine education providers and are

72


government approved. Support must be provided throughout the application process - from

helping to choose the best university available, making an application, applying for the visa, pre-

departure services (accommodation, student loans etc.). Counselors need to be trained in order to

meet the benchmarks set by the company to ensure that they provide the best advice to students.

Selfishness: Concern for others makes one unselfish. It is not wrong to benefit oneself. It is

however wrong to benefit oneself at the cost of another. Nobody would proudly proclaim that he

is selfish or self-centered. On the contrary, these words are enough to portray another as

unworthy. There is nothing wrong about ISRO in competing with others in the market to

promote one’s sales, and gaining better market share. It would be wrong, however, to compete

on the basis of spreading wrong information about the competitors’ services or trying to destroy

the competitors’ working styles and distribution facilities.

Not having concern for another is bad enough. If in the pursuit of one’s goals, harm is likely to

be caused to another, some may try to avoid it, some may be indifferent to it and some perhaps,

may rejoice in it. These are three degrees of unethicality. But all are worse than the one who

cares for the other, even at the cost of his own interests. Self-sacrifice or tyaga is a highly praised

quality in the Indian tradition. It is often argued that no person can be unselfish. This is true to

the extent that everyone seeks his satisfactions or happiness, in whatever he does. Nobody does

anything that he does not like to do. No one deliberately does anything that will make him sad or

unhappy. Social workers derive pleasure out of their deeds of helping the poor and the sick.

Becoming happy or satisfied is not the criterion of selfishness. Selfishness centers around trying

to acquire material possessions for oneself. People who want to know what they will get out of

whatever they are about to do are being selfish.

Humanity cannot survive if the environment is destroyed. No business can thrive, if the country

is not healthy. No part of our body can remain healthy, if the body as a whole is sick. An

organization that allows the environment to be damaged, in order to save costs, may show better

financial results in the short term, but not in the long run.

It takes a lot of hard work, dedication, total commitment to student welfare; like they are their

own children. ISRO must have a passionate insistence on ethical and professional practices,

73


continuous investment in world class infrastructure, staff training, development and enviable

software developed in-house to cover every conceivable parameter for assisting students

comprehensively. Under competitive economy and ever changing environment the quality and

performance of organizations determine both the survival as well as success of any enterprise.

Intentions: Intentions matter. What is done is less important than why it is done. An action may

be evaluated as unethical, because it caused harm. But if there was no intention to cause harm,

the action is not wrong. If there is failure to keep a promise, because of some unavoidable

intervening circumstances, the failure does not become unethical. If a person is given

information which turns out be wrong, but was not known to be wrong at the time it was given,

there is no cheating. Cheating is deliberate action.

Sometimes, a manufacturer may become aware of the defects in the product only after it is

already in the market. At that time, does he resist appropriate recompose, defend his company

rationalize, explain away, deny responsibility or blame someone else? All these actions are

worse than trying to rectify the error. A very ethical person would take steps to call back the

product from the market, at the first hint of trouble, investigate the extent of damage that could

have been caused and offer to compensate those who may have suffered as a consequence. It

does not matter how far he succeeds. Intentions make the action ethical.

ISRO need to have a strong Ethical Practice Code with a single-minded focus, to guide students

to the best possible Institutions, thus enabling them to build their future. They are the stepping-

stones to the students’ future and remember that the students’ success is directly linked to the

organization’s success. The advisors should live by a strict code of ethics and a set of values that

are not merely etched in stone but are woven into the very fabric of the organization.

Respect for rights: People have rights to privacy, to information, to safety, to equity. Any action

that violates any of these rights is unethical. Discrimination like reservation in admission and

employment or in charges for various services is unethical, unless it is grounded on

considerations of equity. Privacy is violated in a number of ways. The indiscriminate distribution

of data available with various organizations, leading to unlimited junk mail on the Internet,

telephone calls at odd hours offering various packages etc, constitute violations of the right to

74


privacy. Attempts to tempt one to attend a seminar ostensibly to collect prizes that are said to

have been won, but actually not, violate one’s right to information, privacy and respect.

Selections made by specialist panels, ostensibly on their own judgments, but actually on the basis

of recommendations, constitute violation of the right to equity. They are also cheating. Operating

practices different from pronounced policies violate the right to information and amount to

cheating.

ISRO should conduct generic seminars at numerous colleges and elsewhere to build awareness in

the market of the necessity of sensible, and well-in-advance career pathway planning, as well as

issues associated in navigating a global education space. They should dispel all the myths usually

associated with ‘study abroad’ and bring the concept of overseas education to the doorstep of

every student, by making it affordable and devoid of cumbersome procedures.

Organizations should be responsible for designing strategies that become industry norms over the

years. There are various affiliations and accreditations that certify the credibility of the

companies. They are:

i) AAERI; Association of Australian Education Representatives of India.

ii) Singapore Tourism Board preferred Education Specialist.

iii) CII; Confederation of Indian Industries.

75


iv) FICCI Federation of Indian Chambers of Commerce and Industry.

v) Preferred Trusted Student Agent Partner, UKBA (United Kingdom Border Agency) in India.

vi) NZIER (New Zealand International Education Representative).

vii) Member of NAFSA (Association of International Educators).

Organizations should be a part of all these as it advocates for Ethical practices and

Professionalism. They must yearn to be trend and policy setters, who stand on their record within

the student, parent, University and official community. All this in return will bring market

recognition for being the leaders for setting ethical and professional standards in the industry,

making it more difficult for “agents” to mislead, wrongly counsel or cheat students.

Ethical issues are ambiguous!: While the criteria stated earlier would seem to be clear,

evaluations of ethical issues often tend to become ambiguous. For example, it is clearly unethical

to cheat. Charging a high price, in times of scarcity, is cheating. The black marketer does so.

They are taking advantage of the customer’s compulsions and making undue profit. But then,

what is undue profit and what is reasonable profit? There is no clear answer to this? Marketing

76

http://www.facebook.com/album.php?profile=1&id=10545138549


principles state the price could be as high as the market can bear. Price should depend on supply

and demand. There is also what is known as the skimming strategy, making as much profit as

possible, before the competition catches up.

Very often, the dimensions of a problem are not simple. The repercussions may be touching on

many diverse social and economic issues. The longer term benefits must be given priority over

short term. The demands of competition tend to focus on the immediate results. This is an

extension of the styles of urban life, where there is competition every minute, e.g. for promotions

and increments, for market share, for declaring profits and dividends, for fund raising, for

sustaining shareholders’ support. Sometimes winning is not enough. Others have to loose.

It is said that intentions determine whether an action is right or wrong. A bad judgment can cause

serious losses. No one can be sure that his judgments and decisions are always right. If intentions

were bonafide, it is easy to own up the bad judgment and to make amends. Some one with bad

intention, i.e. with deliberate intent to cause loss to another, may claim bad judgment, in order to

escape punishment after being caught. The boundaries of such issues are not clearly defined.

Everybody agrees that corruption is killing our country. International agencies rank India among

the most corrupt countries. Corruption takes many forms. A person who pockets a part of

moneys entrusted to him for a certain purpose is being corrupt. Examples of such corruption are

not confined only to the activities of the Government. Corruption pervades the private sector, as

much as it does the public sector. In many organizations, however, no serious note is taken of

such instances. They are sanctioned under proverbs like, “The person who deals in honey will

naturally lick his fingers”.

Ethical dilemmas: A dilemma exists only when there is a choice or option and the two available

options are equal in weight. The choice may be between two or more actions or between “To do”

or “Not to do”. If there is no choice there is no problem. If the relevant considerations for choice

are valued-based, it is called an ethical dilemma. Usually such dilemmas arise because of the

demands of two different roles in which one is placed. A police officer may face such a dilemma,

when dealing with his son, who is a criminal.

77


Employees bound by the requirements of confidentiality, will have the problem, when they see

activities that are harmful to the society or the customers. Should they ‘Blow the whistle’ and

make the information public. Blowing the whistle is not free from risks. One will certainly lose

the job. That is the least of the risks. It is also the experience that whistle blowers are heroes for

some time, praised for their courage and public spirit. But they are forgotten soon afterwards by

the public, but not forgotten by employers. They would be labeled as untrustworthy.

The risk is not the only factor to consider in ‘blowing the whistle’. What does one do if the boss

is seen to be misusing the facilities and resources of the organization? Is one’s loyalty to the

organization bigger than one’s subordination to the boss? An incidental question relates to the

whistle blower’s appreciation of the situation. What happens if the seniors are already aware and

have sanctioned the so-called misuse?

4.9 VALUE-ORIENTED HOLISTIC MANAGEMENT

The etymological root of the term ‘holism’ or ‘holistic’ is the Latin word ‘holon’ meaning total,

whole or integrated as opposed to fragmented or splintered. It is generally used to mean ‘a total

view’. It can be looked from the following two approaches:

(a) A ‘Rational’ approach, involving a process of ‘aggregation’.

(b) A ‘Perceptive’ approach involving a process of ‘synthesis’.

Rational is a ‘bottom up’ approach – putting together the fragments or components or constituent

elements and thus construct the whole. The perceptive approach is a ‘top down’ approach – see

the whole first and then go into the constituent elements. This is considered to be real ‘holism’.

Value-Oriented Holistic Management is the essence of the Indian Management thought which

has been enriched by the rich Indian heritage and culture; the way we have looked at life over the

ages. Management based only on skills can never be total or holistic. It is beyond doubt that

management based on values supplemented by adequate skills can only be holistic and that is

why we have this concept of “Value-Oriented Holistic Management”. This time tested approach

to Management can help stop the rot that has crept into individuals and organizations.

Indianizing Total Quality Management: Sashkin and Kiser have defined TQM as “Creating an

organizational culture committed to the continuous improvement of skills, teamwork, processes,

78


product and service quality, and customer satisfaction”. TQM stresses three principles: customer

satisfaction, employee involvement, and continuous improvements in quality, which some refer

to as the quality trilogy. TQM is also said to be based on four fundamental commitments:

1. Commitment to the customer’s total satisfaction

2. Commitment to understanding and improving the organization’s processes

3. Commitment to employee improvement

4. Commitment to data-based decision making

Shared vision and values provide the foundation for making these commitments. Because the

four commitments often require behaviour that is not customary to managers, in most

organizations, unusual steps must be taken to ensure that workers and customers do not perceive

the commitments as hollow promises. It is pertinent to note that it is values and value system that

gives real meaning to TQM efforts. It provides the substratum or a solid foundation for TQM and

elevating the capacity of people and organizations to produce extraordinary results on the basis

of available material resources. In many ways, it teaches a worker to control the temptation of

jumping into ‘who is wrong?’ rather than concentrate on ‘what is wrong?’ which is a core idea of

TQM. Jnana Chaksu and the concept of ‘Brain Stilling’ can help solve problems which

otherwise seems to be beyond grasp of even the most well known problem solving tools. Karma

Yoga of all workers in an organization will guarantee internal as well as external quality. Yogah

Karmasu Kaushalam (excellence in work) guarantees total employee involvement. Indian ethos

gives the key to effective motivation, which is a key requirement in achieving ‘total quality’.

Quality of Work Life and Work Ethics: Work ethics refers to work culture. Work culture

assumes that there is no question as to whether the work is ethical. Whatever work is assigned to

a person, he must complete it dutifully and diligently and with a sense of dedication.

Karma/work is considered duty and means for individual development and growth. The purpose

of work is to bring out divinity and achieve growth and development, moreover all work/karma

are 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 one’s jurisdiction. Bhagvad Gita says “Karmanye vadhikarasthe ma phaleshu

79


kadachana”. These are under law of nature. We can plan, organize and build a good strategy to

perform our work but we cannot control the results, hence we should accept the results that come

from laws of nature, just like we accept Prasad from temple. Traditionally the Indian concept

believes that a person should do work, depending upon his ability. The experiences of action

remain as impressions or “vasanas”- which lead a person to further actions. The Gita considers

karma as duty or sadhana. Action is to be performed by dedicating it to the spirit (divinity)

within. And whatever result/fruit comes is to be accepted as the grace of Prasad buddhi with

equanimity of mind. The cultivation of Prasad buddhi towards the results of actions/work is

karma yoga. It is only the right that leads to good results like perennial prosperity.

Why work? -To purify the mind and the heart (Chittashuddhi’) and to become wise; to provide

public benefit.

What is work? -To nurture each other. It is form of Yagna, sacrifice. It is worship of the Divine.

How to work? -With the spirit of renunciation (Tyag) and to serve others without self-interest.

Spirit of work - Excellence and perfection in work.

Ethics in work refers to the question whether the work is ethical or not. Ethics is concerned with

the question as to what is right and what is wrong, and what is good and what is bad. It depends

upon the values inculcated in a person. There can be no permanent values. What is ethical will

depend upon person to person and culture to culture. Ethical dilemma arises only when there is a

choice to be made. If there is no choice, the person may not hesitate in doing the assigned work.

Golden Rule of Ethics: The following are the forms of the golden rule in ethics. Each of these

forms the basis of all human values. These are the core values to change one first.

1. Everything you want others to do to you, you shall do to others.

2. Do not do to others that 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.

Indian ethos and motivation: One of the important concepts of Indian management thoughts

hovers around “Swadharma”- every person has certain innate abilities and whenever he practices

80


any vocation purely based on his Swadharma, he is able to put his heart into the work, work

tirelessly and always in search of excellence in what he does- under such circumstances he starts

loving his work and his “Vocation becomes his Vacation” – he never gets tired of his work. A

person should select a vocation based on his inclinations; then if right action is performed in an

excellent manner it will manifest the best of qualities in us. It will uplift the door and produce

maximum happiness to greatest number of people.

Thus the Indian concept of motivation is “Self Motivation”. A person may not be inclined to

work due to various other inhibiting factors, and hence it is the manager’s duty to find out the

innate capacities of his subordinates and give him suitable responsibilities and guide him so that

he has a clear vision. It also talks of trusteeship- i.e. every employee is a trustee of what ever he

handles and he tries to do it in the best possible manner in the best interest of all.

Vedanta teaches how to bring out in man, how to manifest inner divinity in work, in behavior, in

thinking and in doing. In Indian philosophy, therefore motivation is to be internal and not

external. In fact, Bhagwad Gita is a story of motivation. Following lessons in motivation can be

learnt from Bhagvad Gita:

Patient Listening – When Lord Krishna did not interrupt Arjuna and gave patient listening

when Arjuna put forth his problems.

Putting Stress on good point/ strength while removing Arjuna’s doubts.

Discussing on intellectual level – Showing the essence of Karma/ Duty.

Showing the action plan to achieve the goal.

Discussing the consequences of proposed actual plan.

Indian concept of productivity: Productivity represents the search for even more output with

either given inputs or relatively lesser inputs per unit of output that is it is ratio of output to input.

Human factor is one of the input factors. Given the same number of persons employed to do a

job, the productivity will entirely depend on his interest to perform the job – which is governed

by motivational factors. The Indian concept being self-motivation, no external factors affect the

motivational levels. Greater is the congruence between skills of labor and technology employed

better would be the productivity.

81


Each organization and management is considered by Indian ethos as a living entity, having

heart, soul and dharma. Productivity is the output – input ratio within a time period. Productivity

implies effectiveness and efficiency in individual and organizational performance. Effectiveness

(ethics–in work) is the achievement of objectiveness. Efficiency (work–ethic) is the achievement

of ends with the least amount of resources. The greatest opportunities for increasing productivity

are in knowledge, work and management.

Following are the ways by which International Student Recruitment Organizations (ISRO) can

increase its productivity:

Business ethics are the desired norms of behavior exclusively dealing with business

transactions. Organizations are expected to pay taxes properly as also take care of the needs

of the society.

The organization should conduct a code of ethics which may be voluntary effort for self –

regulation and self conduct and is useful at all levels of management. It must be reflected in

the thoughts, actions, speech and behavior of all members of the enterprise.

ISRO should follow dharmic management which emphasizes wisdom in the managerial

leaders and in the people of the entire organization. It should cultivate “Total Quality Mind”

which is an Indian psycho spiritual process to practice working without greed with super-

ordinate goal of lokhasangraha or world welfare.

Total quality mind can provide a deciding factor of TQM in the objective of excellent quality

to customers. Total quality mind is based on ethico-moral and spiritual values.

Dharmic management prefers co-operation and discards cut throat competition leading to

unhealthy rat race. Thus organization should practice ethico-moral model rather than the

competitive animal model.

Organizational productivity and working can be increased through karma yoga that demands

“Nishkama Karma” i.e. renunciation of fruits of action and ultimately ego or sakama karma.

Nishkama yoga emphasizes integration of head, heart and hands in our actions. Every

thought, concept, calculation of the head has to pass through the heart and only it will pass to

the hands to get itself converted into positive value – based skills.

82


‘Guna, Karma, Sanskaras’ theories of Indian ethos are related to self–evolution and self–

management and the sadhana of efforts needed for achieving perfection. Karma yoga can

unite karma sadhana and dharma sadhana (giving values or ethics in works).

Productivity can be increased with blending of western skills and management with Indian

holistic value – oriented management. Organization should articulate these values in their

statement of mission, vision and values.

The manager i.e. the sadhak should have the ability to transfer his team members into

karmayogis. Managers are required only to remove obstacles, clear the doubts and

understand the problems remove confusion of mind, which restrict man to perform. He

should develop the team spirit among his members.

In Indian philososphy work is considered as duty or sadhana. The main purpose is growth

and development through lawful means. Each and every work is considered equally

important.

The top management should make effort in the organization to inculcate values. Value –

orientation should be a long term activity with the constant follow up and motivation through

management.

The three inputs – Human resources, system and technology work in tandem and will

reinforce each other and organization wanting to grow must simultaneously develop all the

three.

Indian wisdom indicates that productivity of human being is more important than plant

capacity. Hence management should help the staff including counselors, trainers,

accountants, marketing & sales people as well as peons to produce extraordinary results.

Modernization of men is more important than modernization of plant.

Bhagvad Gita says about selfless work as “Yoga of moral endeavor, selfless service to others.” It

says that one can get the results in accordance with his or her quality of work. Gita also stresses

that one should do his/her duty without ego and without calculations of gains or losses. It is

likely that by practicing the theory of selfless work, integrity, sincerity, efficiency and success

can be achieved. Selfless work can increase the productivity of an organization. The Gita says,

“One cannot obtain anything without efforts”, “Efforts will never go in vain”, “There may be

time between efforts and results but do not loose trust on efforts”.

83


4.10 BENEFITS OF INDIAN ETHOS IN MANAGEMENT (IEM)

Principles of IEM are universally applicable. We need IEM in our management: (1) To develop

proper management pattern, (2) To assure all round growth in productivity, marketing and

profitability, (3) to gain worldly achievement and lead enriched quality of life together, and (4)

To synchronize private and public benefits. The best management will be holistic and value

driven united with skills. Such enlightened management can meet all problems and challenges of

life in the 21st century. We need emotional stability, mental peace and harmony, together with

material abundance. This is not impossible. IEM leads to management by consciousness.

Managers’ new approach would be:

From mere instructing to setting examples.

From mere leading to empowerment.

From mere mechanistic to creative.

From mere power to responsibility/accountability.

From rigid to open style.

From intellect to intuition.

From managing others to managing self.

From tangible to intangible factors.

From breaking whole into parts to unifying parts into whole.

Ethical organization increases the confidence of the stakeholders as they will be assured of

receiving their right share of profit and thus this would increase the net worth of the

organization. The banks and other financial institutions would have full trust in the company of

receiving their debts back. This would help ISRO to build strategic alliances with leading banks

to ensure speedy processing of loans at lowest interest rates. The students and parents would

have full confidence in the quality of the education, reputation of institutes and other cost and

time saving services of the company like accommodation arrangements, discounted air ticketing,

foreign exchange, discounted courier service, etc. The recruitment of the students would be

purely on the basis of merit, knowledge, their academic and personal achievements, rather than

84


the influence or contacts. By sending confidential assessment of the applicant and

recommendations highlighting the students’ strengths to the universities abroad and also

explaining reasons why they should be granted admission, the Universities Admission

Committee will consider this in their decision and would willingly accept students, which in turn

would increase the credibility of ISRO. The management would enjoy healthy relations among

customers, clients and employees. There would be no dispute between the managers and the

staff. The employees would be paid uniformly for the services rendered by the employees. The

new employees would not hesitate to join the organization, as they would have job security.

There would be harmony among the employees. The concept of ‘Karma Yoga’ would effectively

flow in the heart of the employees and workers. There would be higher productivity with the

effective use of resources.

The traits of dharma or integrity, e.g. courage, self-discipline, goodness, righteousness and all

other essential and ethical values constitute the character of management/ organization just as

they are of the individual character. They must follow their own dharma (collective heart/ soul),

otherwise pay the price. A soulless company has no life. The spirit is the root or ultimate source

of all values and character, which are the invaluable assets of the credibility and goodwill of

individuals, organization and management.

Business excellence is possible without compromising on integrity, quality and economy/

profitability. In today’s world business is regarded as evil-tainted and unethical but it is not so.

Business is sacred, a sadhana, it is a matter of attitude, approach and level of management

consciousness. One can do business, make money, earn profit, build up property and even then it

can be managed with due recognition to human and ethical values and respecting all persons in

the society as human beings. Indian insight for management will evolve best management style.

It has universal use. Spiritual and ethical values and holistic attitude help quality, productivity,

progress, marketing, etc. Achievement and peaceful life, both are assured.

“We Indians have a very rich spiritual heritage but it is a matter of regret that we are drifting

away from it,” said Swami Jitatmanand, head of the Rama Krishan Mission, Vivekanand

Memorial, Kolkata.

85


86


5.

CONCLUSION

“It is already becoming clear that a chapter which had a western beginning in business

management will have to have an Indian ending, when the world adopts rich thoughts of Indian

ethos and wisdom, if it is not to end in the self-destruction of the human race”. – Arnold

Toynbee, Nobel Laureate.

A highly respected philosopher has said that the seven sins of current times are (1) Business

without morality, (2) politics without principles, (3) Education without character, (4) Worship

without sacrifice, (5) Wealth without hard work, (6) Human existence without regard for

scriptures and, (7) Devotion without austerity. Business houses are becoming big with control of

large resources, human, financial and technical, which are not always used for purposes relevant

or useful to society. In pursuing the emphasis on profits and shareholder value, there is fear that

the concerns for the interests of the environment and the people at large are getting blurred. The

strategies to meet the emerging intense competition are perhaps violating the principles of proper

public conduct. There seems to be an urgent need to refocus on issues of propriety. The relevant

issues relate to distribution of benefits, employment and other corporate practices, social impact

of salaries and of life styles of the privileged, and so on.

Studying abroad can be a life altering decision for a student. It is a decision that cannot & should

not be taken in haste; a decision that should involve a lot of background research. It is widely

seen that most of the students become very apprehensive while taking off to the foreign land.

Various questions crop up in their mind while preparing for the study abroad like, “How will I

reach to my destination from the airport?”; “What about the permanent accommodation?”;

“What about the bank account; Phone cards?”; “Will I get the part-time job?” an many more…

During such moments, they always wish for someone who can guide them, support them and be

with them on foreign land like a true friend!

ISRO should provide students, from across India, fantastic opportunities for realizing their

dreams of pursuing foreign education. They should give free introductory presentation on

education for countries like Australia, USA, UK , NZ, Singapore, Canada, etc and give

87


University or Course Counseling including admission procedures, visa procedures, financial

requirements, loans, accommodation and other relevant information like assistance in travel

arrangements, mobile services, pre-departure briefing part-time jobs, legal services and

permanent residency. They should brief students on how to live in the respective country they are

flying to, enable students to track the details of past students and also help the students to keep in

touch with the current batch students flying to the respective country. Further they must provide

free one to one session with trained counselors to discuss the cases in person. Taking into

consideration, the academic track record of the candidate, their aptitude and future plans, the

counselor should suggest the best course and the best university that meets the requirement of the

student. Once the student selects the universities, they should forward the application, secure

admission and then put up the visa file for the student.

ISRO need to be ethical in their functioning and practices. They should sort out every student’s

issues and help with their career and further education planning and never mislead or

compromise the interests of both parents and their children. It is imperative that the company’s

staffs are superbly trained and remain updated globally, are professionally competent and

manage to ensure smooth execution of the processes required for “getting the job done”!

Consequently, they would become “family consultants” to entire families; siblings, nephews and

nieces, distant relatives and others. The company will be well known and synonymous with

developing processes and systems that ensure a perfect or near perfect fit of students with

Universities. Thus, all students who use their services would end up at Universities those are best

suited to their particular needs and emerge with enriching and life enhancing experiences. The

use of Indian ethos in the management of ISRO would enhance the company’s image in the

market as well as in the society. An ethical organization is always very easily distinguished in

the market and is looked upon with respect.

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 approach rather than approaching man in a

partial fashion as the other theories do. Each and every situation can be met effectively if one

takes time to reflect over it. Reflection with a tranquil mind helps in drawing out solutions from

88


within. Such guidance from within helps mangers look at the perceived problem situation in a

creative manner. It leads to a more coherent and complete understanding.

India belongs to collectivistic category in which co-operation and sharing are the basic ethics and

human actions are governed by the giving orientations. Collectivistic managers are softness

oriented. For them “caring” and “sharing” comes first. Such managers tend to take a highly

humanistic approach to management and have a great ability to inspire people. By taking care of

subordinates, they are able to ensure achievement for them. Indian culture is predominantly a

spiritual and inward looking culture. It has socio-centric vision. The orientation of the spirituality

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.

Finally it can be concluded by saying “Nothing can be greater than a business, however small it

may be that is governed by conscience. Nothing can be meaner or pettier than a business,

however large, without ethics and values.”

89


6.

RECOMMENDATION

It is said that, “Change is the only thing in this world that is Constant”. I could not agree more.

One should possess the skill of managing this change as that will help you to turn a new leaf in

your life every time you adopt it. Each level of learning and experience has something new to

offer and we choose what we wish to take from it. One can master this art of managing change

only through proper management techniques.

Higher education in India is being imparted by many colleges and universities. The state

understood the need for professional and higher education and has taken vital steps for imparting

higher education of high quality. There has been a strong effort to raise the educational level of

the society by putting as much money as possible into providing educational institutions. It has to

be emphasized that any country which does not have good university education will never be

listened to as an independent country and will never be able to progress. Hence ISRO should

start recruiting students for the educational institutes in Indian as well that provides a

professional and career-focused education. This would retain our students who would build a

better and developed India. We need more people in order to solve our material and spiritual

problems; and education is the only way for getting over the ocean of problems we are in.

ISRO cannot deny that its current status is due to the contributions made by the society at some

cost to it; without enough educated professionals a country cannot move ahead. The

organizations need to recognize that the society has paid to build the students recruited and the

skilled workers employed by them. This is the debt that companies owe to society, which is an

entity, including, but bigger than, all the other stakeholders. The debt to the society arises also

from the premise that the resources of an enterprise (land, money, power, people, water) are of

the society, belong to it and have been given to the enterprise by society, in preference to

alternate demands for them. These contributions exceed in value and relevance than that of the

shareholders. The expectation is that these resources will be properly used, not allowed to be

wasted but made to grow for the development and progress of the nation. Profit is an indicator

that the resources have been utilized properly. The benefits from the utilization of the resources

90


must accrue, therefore, not merely to a few but the largest possible numbers in the society,

directly or indirectly.

In relation to the obligations of an organization to the society, there are two aspects. One is social

responsiveness and the other is social responsibility. The former relates to helping the society to

upgrade, develop and grow. Apart from sending students abroad, ISRO should also promote

Indian education to students as it will help to create ingenious and proficient professionals who

would build modern India through their contributions in industry, business, management,

publishing, computer software, politics, medicine and others fields. These would be our star

performers who would bring honor to the nation as well as build a prosperous future for their

motherland. They would also help the corporate and public sector enterprises for the

development of new products, processes and technologies for economic and social revolution of

India. In the past, a majority of students enrolled in the US stayed on after graduating but now,

with the Indian economy booming, more and more are returning home either immediately on

finishing their studies or after gaining some work experience. The return is facilitated by

multinational companies and research laboratories setting up offices in India.

Social responsibility or social impact is related to the impact that a company’s activities has on

society. This is not easily noticeable and tends to be ignored. But it is of as much significance as

socially responsive activities, in the development and growth of society. Earlier students felt that

Indian institutions do not have a postgraduate diploma/degree that gives learning and working

experience together at the same time. Hence ISRO would attract Indian students and encourage

them to study abroad with incentives such as opportunity to live in multi-cultural world,

internationally acclaimed qualifications, language immersion, independence, better standard of

living, future job prospects, chance to experience a country's vibrant art and culture and a place

where a student can truly make an international connection and gain maximum experience. The

real loss is for the country that spends a lot on these talented young students.

We must not dissuade students from going abroad. However, we must point out that educational

standards in India are also improving. One may not need to go abroad in order to earn a degree.

For example, a university located abroad would certainly give the degree in computer science but

91


if the same degree is earned in India then he would be saving a lot of his financial resources. The

educational institutions in India have well-developed programs to ensure that students get off to

the right start. The education system also matches student's skills with the need of the industry.

Students are attracted by the inventiveness, the flexibility and the uniqueness of the various

programs available, the excellence in teaching and course delivery. Although the educational

system abroad is pragmatic and builds careers of the youth, but at times they too are of poor

standards and have no market value for getting a good job. It is not linked with Indian industry

and business. This lack of continuity between the two major engines of growth has proved to be

harmful for our national economic and industrial growth. Moreover, though India is seeing a

large percentage of its students traveling abroad to study, most see themselves returning home

once they finish their studies. Education should be planned keeping the requirements of industry

and business in mind.

ISRO can also recommend the government to encourage and invite foreign universities and

institutes to start their campuses in India or have affiliations with institutes here so that Indian

students can gain an international degree at a relatively affordable cost. Many universities abroad

are offering courses that allow the students to attend academic sessions in the foreign country for

one year or so. The rest of the academic curricula are completed by the students in India as those

universities have liaison offices or affiliated colleges in India. This is a good concept and should

be appreciated. Indian education scenario is changing and we have professional courses and

institutions in India as well. For its part, India also trains a few overseas students. Many African

leaders, including presidents and prime ministers, have earned degrees from Indian universities

but the number is rather small. With some effort India can emerge as an attractive destination for

students not only from developing countries but also the more advanced.

Rahul Chhabra, press minister for the Indian Embassy in Washington, D.C., notes that "In a

globalized economy, young people tend to gravitate towards countries that offer the best

opportunities for their talent. India is a growing economy in attracting both Indian and foreign

talent." Chhabra anticipates a future when India can fully accommodate its own academic force,

as well as develop into a draw for foreign students and professionals from around the world.

92


Dependence of any business on its social environment is so complete that the very existence,

survival and growth of any enterprise depend upon its acceptance by the society who provides all

the resources. If it outlives its utility to the society, it has no place and reason to exist. Today we

need to insist on social responsiveness and awareness, meaning the willingness and ability to

relate plans, policies and practices to the social environment in such a way that these are

mutually beneficial to the organization and society. The social responsiveness implies actions

and right now of the prompt responses of the management. The current trend is in the company’s

involvement in social actions. The mission and vision of a corporation expresses such deep

involvement in social actions to improve the quality of life in the society. An enterprise must live

in and interact with, as a responsible enlightened citizen in the society. In an age of fast changing

and turbulent environment, proactive management is demanded to meet challenges of change in

the society through wisdom, leadership and learning organization.

“Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall

certainly reach Me. I promise you because you are very dear to Me.” (Bhagavad Gita).

93


7.

ANNEXE

8.1 MANAGERIAL LEADERSHIP THROUGH SASTRAS: by Dr. M. B. Athreya

The word Sastras is a catch-all term covering a wide range of philosophical, religious, scientific

and social texts. Examples are Upanishads, Ramayana, and the Arthasastra. Similarly, the field

of management also has wide ramifications. It covers a variety of functions- marketing,

manufacturing, materials, finance and human resources; and draws from a range of disciplines –

mathematics, economics, accounting and psychology.

Sastra Source: Among the better known sources of Sastra teachings are the following

a. The four Vedas – Rg, Yajur, Sama, Atharva

b. The Upavedas – Ayurveda, Dhanurveda, Ghandarva Veda, Arthasastra and Kalasastras

c. The Darsanas, or schools of philosophy, such as Sankhya, Yoga, Vedanta and even the

atheistic Charvaka.

d. The Epics, such as the Ramayana, the Mahabharata, and the Bhagavatam

e. Upanishads

f. Puranas

Artha – Wealth creation: The core function of business was to help society create wealth

through manufacture, domestic distribution, foreign trade, financing and other such related

activities. The Arthasastra of Kautilya and the Dharmasutras of Brihaspati, Yajnavalkya, Narada

and Sukra refer to economic organizations. Of particular interest is the Sambhuva Samuthana, a

business undertaking in which people joined together, contributing capital, labour, or both. There

were provisions for simple and complex partnerships, as well as temporary and long term ones.

Acquisition of wealth was also recognized as a legitimate human objective. The value was

inculcated through Subhashitani slokas, such as Kshanasah kanasah cha ev vidyam artham cha

sadhayet (acquire knowledge by the second and wealth by the penny).

94


Kama – Material Needs: Business had the role of providing the goods and services to enable

people enjoy another legitimate life objective – kama or desire for sense enjoyment. Business in

ancient India produced and distributed a variety of goods including sugar, edible oil, textiles,

fisheries, jewelry, furniture, pots, etc.

Dharma – Ethics: In ancient India, organizations were expected to be profitable and viable,

though their core objective was sarva loka hitam (well being of all people). The work of business

was seen as dharma karya, righteous contribution. In the post – capitalist and post – communist

world we are returning to a similar social market economy concept, “meeting the expectations of

all the stakeholders”.

Moksha – Transcendence: An important part of Vaisya dharma, according to Arthasastra, was

dana, philanthropy. Business enabled citizens to move towards moksha by facilitating their going

through a phase of satisfying kama. The businessman moved towards his moksha by serving

society first in wealth creation and later through his philanthropy. This took the form of building

schools, temples, tanks and other such socially useful assets.

Managerial Leadership: Leadership roles in modern business can derive useful guidelines from

the Sastras. They can draw many useful lessons from the role model of a good king, as enjoined

in the scriptures. There are profound messages in the Bhishma – Yudhishtra dialogue in the

shanty parva of the Mahabharata and in Rama’s advice to Bharat before setting out on his 14 –

year exile. There has been a strong movement around the world for professionalization of

management. This puts a great responsibility on the managers. The core teaching for them from

the Sastras is to follow Sreshta dharma or the righteous conduct of elite.

Work Culture: In the present context of liberalization and globalization, this is perhaps the

issue of greatest concern to Government and industry. Sastras have many injunctions to offer.

Task Orientation: There was constant emphasis on work, effort, endeavor. Udyogam purusha

lakshanam. (Effort is the hallmark of a man). Ma te sangostu akarmani. (Do not associate with

inaction).

95


Work Standards: Sloppiness and shoddiness were not acceptable. Yogah karmasu kausalam.

(Yogah is excellence in action). Excellence has many dimensions including productivity, quality

and service.

Harmony: Avoid destructive enmity and conflict. Mavidvishamaha (May we not quarrel). Yogah

samatva uchyate. (Yogah is balance). Do not take extreme positions

Perspective: The word detachment is often misunderstood for fatalism and resignation. Our

scriptures counsel dynamic action, but with a perspective and without crippling anxiety for

results and rewards. Karmanye adhikaraste, Ma phaleshu kadachana. You have control over your

actions. The end result will be affected by some additional, environmental forces. So, focus your

energy on good competent action. The probability of success will be higher that way.

Discipline: The focus was primarily on self discipline and failing that on external discipline.

Atma eva bandhuh atmanah ripu eva cha (The self is the friend, as well as the enemy of the self).

Atmana Atmanam avasadayet (Save yourself by yourself, from destructive behavior).

Self-Management: If one were to look for the distinctive competence, core competence, unique

selling proposition of the Sastras, it is the systematic model of self-management. It is well

recognized that while western thoughts focused more on the external world, Indian thought

began with a deep understanding of the Self and then related it to the cosmos.

Self Awareness: The injunction is “Know Thyself”. Among several related answers are the

following. Aham Brahmasmi (I am that universal soul). Tat Twam Asi (You are that immortal

reality of the cosmic universe).

Drives: Understand and moderate your drives. Do not repress them. Allow them scope in

legitimate ways. Then transcend them. Further on, transmute the energy of the drives to nobler

causes. Reduce Tamas – sloth, inaction, negativism, cynicism, fear, anxiety. Convert Rajas –

raw, aggressive, egoistic, turbulent energy into Sattva – refined, highly efficient, focused, calm,

harmonizing, socially binding energy. Rajas de-energizes others. Sattva triggers others’ energies

in the right directions.

96


Life Cycle: Graceful transition through the four state of life cycle. They are Brahmacharya

(scholarship), Grihasta (householderhood), Vanaprastha (disengagement) and Sanyasa

(renunciation). Some of our family business and corporate succession problems arise from the

reluctance of elders to move on to Vanaprastha and make way for the next generation.

Self – Enrichment: Economics and management science have recognized that firms have great

difficulty maximizing profits. Individuals do not maximize utility. Thus the Sastras offer

unlimited scope to enrich oneself in multiple dimensions. The Self is an ever – expanding set of

concentric circles and awareness is the key to open the door.

8.2 IDEAS AND THOUGHTS OF INDIAN ETHOS IN MANAGEMENT

REVEALED BY OUR ANCIENT SCRIPTURES:

1. Atmano Mokshartham, Jagat hitaya cha: All work is an opportunity for doing good to the

world and thus gaining materially and spiritually in our lives.

2. Archet dana manabhyam: Worship people not only with material things but also by showing

respect to their enterprising divinity within.

3. Atmana Vindyate Viryam: Strength and inspiration for excelling in work comes from the

Divine, God within, through prayer, spiritual readings and unselfish work.

4. Yogah karmashu Kaushalam, Samatvam yoga uchyate: He who works with calm and even

mind achieves the most.

5. Yadishi bhavana yasya siddhi bhavati tadrishi: As we think, so we succeed, so we become.

Attention to means ensures the end.

6. Parasparam bhavayantah shreyah param bhavapsyathah: By mutual cooperation, respect and

fellow feeling, all of us enjoy the highest good both material and spiritual.

7. Tesham sukhm tesham shanti shaswati: Infinite happiness and infinite peace come to them

who see the Divine in all beings.

8. Paraspar Devo Bhav: Regard the other person as a divine being. All of us have the same

consciousness though our packages and containers are different.

8.3INDIAN QUOTES

97


When the last great scorer comes to write against your name, he writes not that you had won

or lost, but how you conducted yourself in a just and equitable way in the game of life = Rg

veda.

Man is made by his beliefs. As he believes, so he his = Bhagvad Gita

With the conquest of my mind, I have conquered the whole world = Adi Granth Japji

By inflicting pain on others, he who wishes his own happiness, is not released from hatred,

being himself entangled in the tangles = Buddha

Karma is not a never-ending chain. It is a chain that can be broken at any time. What was

done yesterday can be undone today. There is no permanent continuance of anything = J.

Krishnamurthy

Subdue pride by modesty, overcome hypocrisy by simplicity and dissolve greed by

contentment = Samanasuttam

He who is too busy doing good finds no time to be good = Rabindranath Tagore

If a teacher is indeed wise, he does not make you enter the house of his wisdom, but rather

leads you to the threshold of your own mind = Kahil Gibran

Yoga consists not in frequenting tombs or cremation grounds, not in falling into trances, nor

lies in wandering about the world, nor in ritual bathing. To live immaculate amidst the

impurities of the world – this is true yoga practice = Adi Granth

Raise yourself by yourself. Do not allow yourself to be weakened. For you are your own

friend and you are your own enemy = Bhagwad Gita

Desire is a chain shackled to the world and is a difficult one to break. But once that is done,

there is no more grief and no more longing. There are no more chains = Sutta Nipata

The best of the men are those who are useful to others = Hadith of Bukhari

Without selfless service are no objectives fulfilled. In service lies the purest action = Adi

Granth

God does not look at your forms and your possessions, but He looks at your hearts and your

deeds = Hadith of Muslim

If, for my own sake, I cause harm to others, I shall be tormented in hellish realms. But if for

the sake of others I cause harm to myself, I shall acquire all that is magnificent = Shantideva

Being ethical reduces transaction costs. Customers, investors, employees believe that you

will deliver. Trust reduces transaction costs = Nandan Nilekani

98


Neither fire nor wind, birth nor death can erase our good deeds = Buddha

Whenever the mind unsteady and restless strays away from the spirit, let him ever and for

ever lead it again to the spirit = Bhagwad Gita

8.

BIBLIOGRAPHY

1) S. Balachandran, K.C. R. Raja, B.K. Nair; Ethics, Indian Ethos and Management; 2nd

Edition; Shroff Publishers & Distributors Pvt. Ltd.

2) R. Subramanian; Indian Management Thoughts & Practices; Bharatiya Vidya Bhavan.

3) Edmund Learned, Arch Dosley, Robert Katz; Ethics in Practice; Harvard Business

School.

4) Dr. P.K. Ghosh; Indian Ethos in Management; Somaiya Institute of Management Studies

& Research.

5) S.A. Sherlekar; Ethics in Management; Welingkar Institute of Management Development

& Research.

6) A. C. Bhaktivedanta Swami Prabhupada; Bhagavad – Gita As It Is; The Bhaktivedanta

Book Trust.

7) www.theindiansabroad.com

8) www.universityworldnews.com

9) www.impeloverseas.com

10) http://www.oshobuddhaquotes.com/upanishads-quotes-upanishads-sayings-quotes-from-

upanishads/

11) http://www.successconsciousness.com/bhagavad_gita_quotes.htm

99

http://www.successconsciousness.com/bhagavad_gita_quotes.htm

http://www.oshobuddhaquotes.com/upanishads-quotes-upanishads-sayings-quotes-from-upanishads/

http://www.oshobuddhaquotes.com/upanishads-quotes-upanishads-sayings-quotes-from-upanishads/

http://www.impeloverseas.com/


100


“God always gives His best to those who leave the choice with Him. Thank God for what you have, Trust GOD for what you need.”

101